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Report Title

Ka, Luo (um 1993) Bibliographie : Autor 1993 [Johansen, Iris]. Sha mo re feng. Yili Qiongsen zhu ; Ka Luo yi zhe. (Taibei : Lin bai chu ban she you xian gong si, 1994). (Qiang wie jing dian ; 106). Übersetzung von Johansen, Iris. Strong, hot-winds. (Toronto ; New York, N.Y. : Bantam Books, 1988).  [WC]

Ka, Minghao (um 1968) Bibliographie : Autor 1968 [Stowe, Harriet Beecher]. Hei nu yu tian lu. Shidao deng zhuan ; Ka Minghao yi. ( : Kai shan shu ju, 1968). (Kai shan wen xue cong shu ; 13). Übersetzung von Stowe, Harriet Beecher. Uncle Tom's cabin ; or, Life among the lowly. Vol. 1-2. (Boston : John P. Jewett ; Cleveland, Ohio : Jewett, 1852).  [WC]

Ka, Punan (um 1980) Bibliographie : Autor 1980 Ka, Punan. Make Tuwen chuan. (Taibei : Ming ren, 1980). (Ming ren weir en zhuan ji quan ji ; 61). [Abhandlung über Mark Twain].  [WC]

Ka, Zhilin (um 1999) Bibliographie : Autor 1999 [Shakespeare, William]. Shashibiya si da bei ju. Ka Zhilin yi. Vol. 1-2. (Taibei : Mao tou ying chu ban gong si, 1999). (Jing dian wen xue xi lie ; 1-2).  [Enthält] : Hamuleite. Übersetzung von Shakespeare, William. The tragedy of Hamlet, Prince of Denmark. (London : Nicholas Ling and John Trundell, 1603).   Aosailuo. Übersetzung von Shakespeare, William. The tragedie of Othello, the Moore of Venice. (London : Printed by N.O. for Thomas Walkley, and are to be sold at his shop at the Eagle and Child, in Brittans Bursse, 1622). [Geschrieben um 1604].  Maikebaisi. Übersetzung von Shakespeare, William. The tragedie of Macbeth. In : Shakespeare, William. Comedies, histories, & tragedies. Published according to the true originall copies. (London : Printed by Isaac Jaggard, and Ed. Blount, 1623). [Geschrieben um 1608]. !" [WC]

Kable, Henry (Laxfield, Suffolk 1763–1846 Windsor, New South Wales, Australien) : Geschäftsmann, Kaufmann Biographie 1803 Henry Kable reist als Kaufmann nach . [Moun1:S. 24] Report Title - p. 2 of 558

1807 Henry Kable macht Export-Handel mit und handelt mit chinesischem Zucker und Tee, Robbenfellen, Sandelholz und Meeresfrüchten. [Moun1:S. 24]

Kadar, Janos = Csermanek, János József (Fiume 1912-1989 Budapest) : Kommunistischer Politiker, Ministerpräsident Biographie 1957 Zhou Enlai besucht Ungarn. Janos Kadar besucht China mit einer ungarischen Delegation. Ferenc Münnich und Zhou Enlai unterschreiben einen Freundschaftsvertrag. [SHR] 1987 Zhao Ziyang besucht Ungarn auf Einladung von Janos Kadar und György Lazar. [SHR] 1987 Janos Kadar macht einen offiziellen Besuch in China. [SHR]

Kaden, Klaus (Dresden 1934-) : Sinologe, Professor für Sinologie Humboldt-Universität zu Berlin Biographie 1952-1959 Klaus Kaden studiert Sinologie, Japanologie und allgemeine Sprachwissenschaft an der Humboldt-Universität zu Berlin. [Kad] 1959-1963 Klaus Kaden ist wissenschaftlicher Aspirant an der Humboldt-Universität zu Berlin. [Kad] 1963 Klaus Kaden promoviert in Sinologie an der Humboldt-Universität zu Berlin. [Kad] 1963-1968 Klaus Kaden ist wissenschaftlicher Assistent für Sinoloige am Ostasiatischen Institut der Humboldt-Universität zu Berlin. [Kad] 1968-1977 Klaus Kaden ist wissenschaftlicher Oberassistent für Sinologie am Ostasiatischen Institut der Humboldt-Universität zu Berlin. [Kad] 1976 Klaus Kaden habilitiert sich in Sinologie an der Humboldt-Universität zu Berlin. [Kad] 1977-1983 Klaus Kaden ist Dozent für chinesische Sprache an der Humboldt-Universität zu Berlin. [Kad] 1980-1990 Klaus Kaden ist Leiter der Abteilung Sprache und Kultur Chinas am Bereich Ostasien I der Sektion Asienwissenschaften der Humboldt-Universität zu Berlin. [Kad] 1983-1989 Klaus Kaden ist Professor für chinesische Sprache an der Humboldt-Universität zu Berlin. [Kad] 1983-1998 Klaus Kaden ist Professor für Sinologie an der Humboldt-Universität zu Berlin. [Kam] 1990-1994 Klaus Kaden ist Geschäftsführender Direktor des Instituts für Sinologie an der Humboldt-Universität zu Berlin. [Kad] 1990-1998 Klaus Kaden ist Professor für alte und moderne chinesische Sprache an der Humboldt-Universität zu Berlin. [Kad] 2000 Klaus Kaden ist Deutsch-Dozent für chinesische Studenten an der Aussenstelle Weihai () des Harbin Institute of Technology (Ha'erbin Gongye Daxue). [Kad] 2004 Klaus Kaden ist DAAD-Dozent für komparative Linguistik Deutsch-Chinesisch an der Shoudu Shifan Daxue, . [Kad]

Bibliographie : Autor Report Title - p. 3 of 558

1964 Studien zur modernen chinesischen Literatur. = Studies in modern Chinese literature. Ed. by Jaroslav Prusek. (Berlin : Akademie-Verlag, 1964). [Enthält] : Introduction / Jaroslav Prusek. Kuo Mo-jo's autobiographical works / Milena Dolezelova-Velingerova. The work of Lao She during the first phase of his career (1924 to 1932) / Zbigniew Slupski. Pa Chin's novel "The family" / Oldrich Kral. The stories of Ping Hsin / Marcela Bouskova. The development of T'ien Han's dramatic writings during the years 1920-1937 / Jarmila Häringova. Chao Shu-lis Roman "San-Li-wan" / Klaus Kaden. [WC] 1964 Kaden, Klaus. Chao Shu-Lis Roman "San-li-wan". In : Studien zur modernen chinesischen Literatur ; 1964, 2. [Zhao Shuli]. [WC] 1964 Kaden, Klaus. Der Ausdruck von Mehrzahlverhältnissen in der modernen chinesischen Sprache. (Berlin : Akademie-Verlag, 1964). (Schriften zur Phonetik, Sprachwissenschaft und Kommunikationsforschung ; Nr. 9). Diss. Humbold-Univ. zu Berlin, 1963. 1975 Kaden, Klaus. Die wichtigsten Transkriptionssysteme für die chinesische Sprache : eine Einführung zum Selbststudium. (Leipzig : Verlag Enzyklopädie, 1975). 1976 Kaden, Klaus. Das Laut- und Tonsystem der modernen chinesischen Hochsprache : Untersuchungen zur Fundierung des Chinesischunterrichts an Ausbildungsstätten der DDR. (Berlin : [s.n.], 1976). Diss. B Humboldt-Univ. zu Berlin, 1976). [KVK] 1990 Vochala, Jaromir ; Vochalová, Ruzhen. Einführung in die Grammatik des klassichen Chinesisch. Bearbeitet von Klaus Kaden ; übersetzt von Romana Altmann. (Leipzig : VEB Verlag Enzyklopädie, 1990). [KVK]

Kaether, Bruno (Aachen 1861-1936) : Arzt Biographie 1900-1901 Bruno Kaether nimmt an der ostasiatischen Expedition teil. [Niederschlagung des Boxeraufstands]. [Int] 1903-1906 Bruno Kaether ist Brigadearzt der ostasiatischen Besatzungsbrigade. [Int]

Bibliographie : Autor 1907 Kaether, [Bruno]. Die Medizin in China. In : Deutsche Militärärztliche Zeitschrift (1907). [WC]

Kafarov, Palladii = Palladii, Archimandrite = Palladius, Archimandrite = Kafarov, Palladii = Kafarov, Petr Ivanovich = Palladium, Archimandrite = Palladij, Archimandrite (Tschistopol, Kazan 1817-1878 Marseille auf der Rückreise von Beijing nach Russland) : Russischer Sinologe, Missionar Biographie 1839 Ordination von Palladii Kafarov und Weihe zum Ieromonach des Uspenskij-Klosters in Beijing. [Wal20] 1840-1847 Palladii Kafarov nimmt nach seinem Theologiestudium an der russischen orthodoxen Mission in Beijing teil. [Cou] Report Title - p. 4 of 558

1848 Palladii Kafarov kehrt nach St. Petersburg zurück. [Cou] 1849-1859 Palladii Kafarov wird in den Rang eines Archimandriten erhoben und ist Leiter der Russischen Geistlichen Mission in Beijing. [Cou,Wal20] 1861-1865 Palladii Kafarov ist an der russischen Legation in Rom tätig. [Cou,Wal20] 1865-1878 Palladii Kafarov ist Leiter der 12. Russischen Geistlichen Mission in Beijing. [Cou,Wal20] 1870 Palladii Kafarov macht im Auftrag der Geographical Society of St. Petersburg archäologische und ethnologische Forschungen in der russischen Mandschurei. [Cou]

Bibliographie : Autor 1872 Kafarov, Palladii. Dorozhyia zamietki na puti ot pekina do blagovieschenska chr ez man'chzhuriiu v 1870 godu. (St. Petersburg : [s.n.], 1872). [Bericht über die Reise in die Mandschurei]. [WC] 1874 Kafarov, Palladii. Kitajskaja literatura magometan. Pokoinago o. Arkhimandrita Palladiia ; izdal Hieromanakh Nikolai. In : Zapiski Vostocnogo Sibierskogo otdela ; 17 (1874). [(Sankt Peterburg : Tip. Imperatorskoi Akademii Nauk, 1887)]. [Geschichte der chinesischen Literatur der Mohammedaner ; Inhalt des Werkes Liu, Jielian. Yu lan zhi sheng shi lu]. [Wal20] 1876 Kafarov, Palladii. Elucidations of the Marco Polo's travels in North-China. In : Journal of the North-China Branch of the Royal Asiatic Society ; vol. 10, 1876). [WC] 1888 Kafarov, Palladii. Itaisko-russkii slovar', sostavlennyi byvshim nachal'nikom Pekinskoi. Dukhovnoi missii Arkhimandritom Palladiem i starshim dragomanom Imperatorskoi diplomaticheskoi missii v Pekinie P.S. Popovym. (Pekin : Tipografiia Tun-ven'-guan, 1888). [Wörterbuch der chinesischen Sprache]. 1888 Popov, Pavel Stepanovic. Russko-kitaiskii slovar'. (Peking : Tong wen guan, 1888). [Russisch-chinesisches Wörterbuch ; begonnen durch Palladii Kafarov]. [WC] 1892 Kafarov, Palladii. Dorozhnyia zamietki na puti po Mongolii v 1847 i 1859 gg. S vvedeniem E.V. Bretshneidera i zamiechaniiami A.M. Pozdnieeva. (Sankt Peterburg : Tip. Imp. Akademi Nauk, 1892). [Bericht über seine Reise durch die Mongolei]. 1907 Kafarov, Palladii. Izvlecheniia iz kitaiskoi knigi : Shen-vu-tszi. (Pekin : Tip. Uspenskago monastyria pri Russkoi dukhovnoi missii, 1907). [Wei, . Sheng wu ji, Pt. 2]. [WC] 1966 Kafarov, Palladii. O magometanakh v Kitaie. (St. Peterburg : V tip. V. Bezobrazova, 1866). [Über Muslime in China]. [WC]

Bibliographie : erwähnt in 1977 Panskaya, Ludmilla. Introduction to Palladii's Chinese literature of the muslims. In collaboration with Donald Daniel Leslie. (Canberra : Australian National University, Faculty of Asian Studies, 1977). (Oriental monograph series ; no 20). [Palladii Kafarov]. 2004 Walravens, Hartmut. Schriftenverzeichnis des Archimandriten Palladius (P.I. Kafarov, 1817-1878). In : Monumenta serica ; vol. 52 (2004). [Palladii Kafarov]. [AOI]

Kafka, Franz (Prag 1883-1924 Kierling, Klosterneuburg) : Österreichischer Schriftsteller Biographie Report Title - p. 5 of 558

1903 Franz Kafka besucht die Kunstausstellung von Emil Orlik in Prag, Tschechoslowakei und wird dabei auf die chinesische und japanische Landschaftsmalerei aufmerksam. Er beginnt zu malen und schreibt in einem Brief, dass man für das zukünftige Leben „Orientalisch-Merkwürdiges“ erwarten dürfe. [Lee10:S. 92] 1904-1910 Kafka, Franz. Beschreibung eines Kampfes : Novellen, Skizzen, Aphorismen aus dem Nachlass. (Gesammelte Werke). [1. Fassung entsteht 1904-1906, 2. Fassung 1909-1910]. Klaus Wagenbach : Es besteht die Möglichkeit, dass Kafka beim Schreiben dieser Erzählung unter dem Einfluss von Hans Heilmann steht, denn seine Landschaftsschilderung enthält ähnliche Motive. Lee Joo-dong : Sein Wunsch, „einen Tisch mit peinlich ordentlicher Handwerksmässigkeit zusammenzuhämmern, entspricht der Art des chinesischen Kochs namens Ting in der Parabel von Zhuangzi. In einem Aphorismus schreibt Kafka : Vor dem Betreten des Allerheiligsten musst du die Schuhe ausziehen, aber nicht nur die Schuhe, sondern alles, Reisekleider und Gepäck, und darunter die Nacktheit und alles, was unter der Nacktheit ist, und alles, was sich unter dieser verbirgt, und dann den Kern und den Kern des Kerns, dann das übrige und dann den Rest und dann noch den Schein des unvergänglichen Feuers. Erst das Feuer selbst wird vom Allerheiligsten aufgesogen und lässt sich von ihm aufsaugen, keines von beiden kann dem widerstehen. Dieser Aphorismus Kafkas scheint die vollkommene Umschreibung der Parabel Zhuangzis zu sein, in der der Weise Shihnan I-liao den Herrn von Lu den Weg in die vollkommene Leere, ins Tao, einzutreten lehrt. [Kaf2:S. 68,Lee10:S. 77, 99, 120] 1907-1909 Kafka, Franz. Hochzeitsvorbereitungen auf dem Lande. In : Kafka, Franz. Hochzeitsvorbereitungen auf dem Lande und andere Prosa aus dem Nachlass. (Gesammelte Werke). [Entstanden 1907-1909]. Kafka schreibt :„Die Untätigkeit ist eine Vollendung des Handelns“. Einer der Grundgedanken des Taoismus im Dao de jing : Tao ist ewiges Nicht-Tun, und doch bleibt nichts ungetan. [Lee10:S. 65] 1907-1924 Tiergeschichten von Franz Kafka. Kafka, Franz. Tiergeschichten : Hochzeitsvorbereitungen auf dem Lande (1907), Blumfeld : ein älterer Junggeselle (1915), Die Verwandlung (1915), Der Jäger Gracchus (1916), Schakale und Araber (1917), Der neue Advokat (1917), Der Landarzt (1917), Ein altes Blatt (1917), Eine Kreuzung (1917), Eine kleine Fabel (1920), Forschungen eines Hundes (1922), Der Bau (1924), Josephine die Sängerin (1924). Quellen : Pu, Songling. Liao zhai zhi yi. = Wilhelm, Richard. Chinesische Volksmärchen [ID D1585] und Buber, Martin. Chinesische Geister- und Liebesgeschichten [ID D3083]. Report Title - p. 6 of 558

Zhou Jianming : Kafka’s works are pervaded by fairytale elements : animals, metamorphosis of humans into animals, the repeal of natural laws, the isolation of the hero. Kafka uses fairytale elements and motifs in order to destroy the tradition, to turn the world around, and to bring the reader to know a new reality. Pu Songling and Kafka habe an interest in the same thing with respect to their ainimal descriptions – to produce and characterize the heart of the human. However they do this on different levels : Kafka wishes to expose not only the inner process of the human, but also the ‘self’, the instinctive of the human ; the animal is not only an artistic means, but also an object of its portrayal. Pu Songling, on the other hand, aims to characterize the various types of humans, the individuals with typical characteristics, in which the animal functions more as a vehicule. Kafka does not view the human as a inseperable entity, but rather penetrates into the heart of the human, and shows its components. For Pu Songling, the human is a self-contained entity which cannot be seperated, reduced or dismantled into components. Both Pu Songling and Kafka know how to create, through their animal figures, an artistic world which is parallel to the human world, in order to portray clearly the respective time-specific problems of their societies. Their animals are free and unspoiled living beings in nature ; they act freely and basically. That creates a contrast to humans who in verious ways have lost their nature and therefore act affectedly. Pu Songling and Kafka’s yearning for free nature and their criticism of the respective society lie in their animal stories. [Hsia9:S. 118, 120, 133-140, 148, 175] 1910 Franz Kafka nimmt in Jungborn an einem Vortrag über chinesische Sitten, Kleidung und Naturheilkunde teil. Seither besitzt er ein tiefergehendes Interesse an Naturheilkunde im Hinblick auf seine eigene körperliche und geistige Gesundheit. [Lee10:S. 78] 1910-1920 Meng Weiyan : Berührungspunkte zu China von Franz Kafka : Die Doppelmonarchie und chinesische Qing-Dynastie, die beide im Zeichen des Verfalls und der Korruptheit stehen. Die Industrieentwicklung und der 1. Weltkrieg, die die Suche nach einem geistigen Zufluchtsort im idyllisch dargestellten China nahelegen. Das Judentum und die antisemitische Welle, die das tolerante China sympathisch machen. Die Blütezeit der Ostasien-Begeisterung in Deutschland. All dies trägt dazu bei, dass Kafka China-bezogene Bücher liest. Ansatzpunkte zum Vergleich dieser Bücher mit Kafka sind : Flucht aus der Gesellschaft, Flucht in die Natur, Vater-Sohn-Komplex, Ehe-Familie-Problem, Vorliebe für kleine Tiere, Motiv der Verwandlung. Gustav Janouch lernt Frank Kafka 1920 kennen und schreibt 1968, dass Kafka die Kunst der alten chinesischen Bilder, japanische Holzschnitte, sowie Sprichwörter, Gleichnisse und Geschichten aus altchinesischen Philosophie- und Religionsbücher in der Übersetzung von Richard Wilhelm bewundert habe. Report Title - p. 7 of 558

Kafka besass in seiner Bibliothek die Übersetzungen : Kung-futse. Gepräche [ID D1581] : Kafka bemerkt dazu : In Kung-futses Gesprächen ist man noch auf festem Boden. Laotse. Tao-te-king [ID D4445] : Kafka schreibt : Laotses Sprüche sind steinharte Nüsse. Ich bin von ihnen bezaubert, doch ihr Kern bleibt mir verschlossen. Ich habe sie mehrmals gelesen. Dann entdeckte ich aber, dass ich sie – wie ein kleiner Junge bunte Glaskugeln – aus einem Gedankenwinkel in den andern gleiten liess, ohne damit nur ein Stück weiterzukommen. Ich entdeckte mit den Glaskugeln dieser Sprüche eigentlich nur die trostlose Seichtheit meiner Gedankenmulden, die Lao-tses Glaskugeln nicht begrenzen und aufnehmen konnten. Das war eine ziemlich deprimierende Entdeckung, also liess ich das Spiel mit den Glaskugeln bleiben. Dschuang Dsi [ID D4447] : Nach Janouch hat Kafka einige Stellen unterstrichen und zu zwei Stellen bemerkt : Durch das Leben wird nicht der Tod lebendig ; durch das Sterben wird nicht das Leben getötet. Leben und Tod sind bedingt, sie sind umschlossen von einem grossen Zusammenhang. – Die Männer des Altertums wandelten sich äusserlich, aber blieben innerlich umgewandelt. Heutzutage wandeln sich die Menschen innerlich, aber bleiben äusserlich unverwandelt. Wenn man sich in Anpassung an die Verhältnisse wandelt und dabei doch ein und derselbe bleibt, so ist das in Wirklichkeit kein Wandel. Man bleibt ruhig im Wandel und bleibt ruhig im Nichtwandel ; man bleibt ruhig bei allen Berührungen mit der Aussenwelt und lässt sich nicht in die Vielheit hineinreissen. So hielten’s die Leute in den Gärten und Hallen der alten Weisen. Die Herren aber, die sich in den verschiedenen Gelehrtenschulen zusammenschlossen, bekämpften einander mit Behauptungen und Widerlegen. Und wie sieht es da erst heutzutage aus ! Der berufene Heilige weilt in der Welt, aber er verletzt nicht die Welt. Liä Dsi [ID D4446] : Kein Kommentar von Kafka. Dschung yung [Zhong yong] : Einige Leute behaupten, dass Kafka das Zhong yong durch einen Vorabdruck gekannt hat, andere bestreiten es, da das Zhong yong erst als Kapitel des Li gi von Wilhelm 1930 erschienen ist. Heilmann, Hans. Die chinesische Lyrik [ID D11976] : Max Brod schreibt : Kafka hat das Buch sehr geliebt, zeitweilig allen andern vorgezogen und mir oft mit Begeisterung daraus vorgelesen ; schliesslich hat er es mir geschenkt. Seine Lieblingsgedichte sind von Li Bo, Sao Han, Su Shi, Yuan Mei und Du Fu. Nach der Handbibliothek Kafkas, die Klaus Wagenbach gesammelt hat, hat Kafka gelesen : Bethge, Hans. Die chinesische Flöte [ID D11977] : Jürgen Born meint : Das Buch ist bei den angebotenenen Büchern aus der Handbilbiothek von Kafka. Die Seiten des von uns erworbenen Exemplares sind allerdings nicht aufgeschnitten, es könnte sein, dass Kafka dieses Buch nicht gelesen hat. Wilhelm, Richard. Chinesische Volksmärchen [ID D1585] : Kafka hat das Buch besessen, dann aber seiner Schwester Ottla geschenkt. Die aus dem Textvergleich ersichtlichen Parallelen zwischen einigen Novellen Kafkas und den Volksmärchen stützt jedoch die Vermutung, dass er das Buch gelesen hat. Li-tai-pe von Klabund [ID D2998] : Kafka schätzt die Gedichte von Hans Heilmann mehr, als die Nachdichtungen von Klabund. Durch die Bekanntschaft 1913 mit Martin Buber liest Kafka auch seine Bücher : P'u, Sung-ling. Chinesische Geister- und Liebes-Geschichten [ID D2083] : Das Buch wird zwei mal in Briefen an Felice Bauer von 1913 erwähnt : Buber hat also Chinesische Geister- und Liebesgeschichten herausgegeben, die, soviel ich davon kenne, prachtvoll sind. – Das ist wirklich merkwürdig, dass Du das Buch von Buber gekauft hast ! Ich kenne es nur aus einer ausführlichen Besprechung, in der verschiedene Zitate standen. Auf jeden Fall kannte Kafka das Buch. Reden und Gleichnisse des Tschuang-tse [ID D11978]. Report Title - p. 8 of 558

Weitere Bücher, die Kafka gekannt hat : Dittmar, Julius. Im neuen China [ID D12662]. Das Buch ist nicht in Kafkas Handbibliothek und wird auch in seinen Werken nicht erwähnt. Dass er es vermutlich doch gelesen hat wird durch folgende Tatsachen gestützt : Darin enthalten sind Mauer-, Kaisertum- und Kaisermotive, die auch in Kafkas Erzählungen vorkommen. 1916 schreibt er auf eine Postkarte an Felice : Für Knaben sind die grünen Bücher von Schaffstein, meine Lieblingsbücher, das Beste. Aus den Textvergleichen zwischen diesem Buch und Kafkas Novellen Beim Bau der chinesischen Mauer, Eine kaiserliche Botschaft, Ein altes Blatt, ergibt sich, dass Kafka die China-Motive aus diesem Buch übernommen hat. Meyrink, Gustav. Der Golem. Daraus hat Kafka China-Motive übernommen hat. Jacques, Norbert. Auf dem chinesischen Fluss [ID D3065]. Kisch, Egon Erwin. China geheim [ID D3296]. Ehrenstein, Albert. Schi king [ID D12457] und Pe-lo-thien [ID D12456]. Döblin, Alfred. Die drei Sprünge des Wang-lun [ID D12338] Hofmannsthal, Hugo von. Der weisse Fächer [ID D12664]. In einem Brief an der Verlag Kurt Wolff in Leipzig bestellt Kafka 1923 die beiden Bücher Chinesische Landschaftsmalerei von Otto Fischer [ID D653] und Von Chinas Göttern von Friedrich Perzynski [ID D3054]. Fiedler, F. Des Laotse Tao-te-king [ID D13723] : Gustav Janouch : Kafka hat gesagt : Gustav Wyneken (der Herausgeber des Buches) und seine Freunde wollen dem Zugriff unserer Maschinenwelt entkommen. Sie wenden sich an die Natur und das älteste Gedankengut des Menschen. Sie buchstabieren – wie Sie hier sehen – in den Übertragungen alter chinesischer Übersetzungen der Wirklichkeit, statt im Originaltext ihrer eigenen Existenz und Verantwortung geduldig zu lesen. Das Vorgestern scheint ihnen zugänglicher zu sein als das Heute. Dabei ist die Wahrheit nie und nirgends zugänglicher als im Augenblick des eigenen Lebens. Nur hier kann man sie gewinnen oder verlieren. Was sie verbirgt, ist nur das Offensichtliche, die Fassade. Die muss man durchbrechen. Dann ist alles klar. Buch bubácká knihá (Gespenster) : Um welches Buch es sich handelt, ist nicht herausgefunden worden. In einem Brief an Milena zitiert er zwei Passagen daraus. Die beiden Zitate stehen aber werder in Buber noch sind sie in Liao zhai zhi yi zu finden. 1922 schreibt er an Milena über Gespenster. 1920 schreibt Kafka an Milena : Ich lese ein Buch über . Dies betrifft Hedin, Sven Andres. Durch Asiens Wüsten [ID D2666]. Hedin, Sven Anders : Trans-Himalaya [ID D2867] : Das Buch hat seine Spur in Kafkas Werken hinterlassen. Die Beschreibungen der Nomaden haban auf ihn Eindruck gemacht. [Kaf2:S. 21-23, 26. 46-66,Lee10:S. 13-15] 1912 Franz Kafka schreibt in sein Tagebuch : Gestern abend Vortrag über Kleidung. Den Chinesinnen werden die Füsse verkrüppelt, damit sie einen grossen Hintern bekommen. [Kaf2:S. 25] 1912 Franz Kafka zitiert in einem Brief an Felice Bauer das Gedicht In tiefer Nacht von Yuan Mei aus Die chinesische Lyrik von Hans Heilmann [ID D11976] und erwähnt es noch fünfmal in weiteren Briefen. Das Gedicht hat eine grosse Bedeutung für Kafka und Felice bekommen. Kafka schreibt : Aber warte einen Augenblick, zum Beweise dessen, dass die Nachtarbeit überall, auch in China den Männern gehört, werde ich aus dem Bücherkasten ein Buch holen und ein kleines chinesisches Gedicht für Dich abschreiben. Es stammt von dem Dichter Jan-tsen-tsai über den ich die Anmerkung finde : sehr talentvoll und frühreif, machte eine glänzende Karriere im Staatsdienst. Er war ungemein vielseitig als Mensch und Künstler.“ Ausserdem ist zum Verständnis des Gedichts die Bemerkung nötig, dass die wohlhabenden Chinesen vor dem Schlafengehen ihr Lager mit aromatischen Essenzen parfümieren. Im übrigen ist das Gedicht vielleicht ganz wenig unpassend, aber es ersetzt den Anstand reichlich durch Schönheit. Meng Weiyan : Kafka betrachtet die Frau in dem Gedicht gleichsam mit einem verwandten Herzen, weil er sich gerade mit dem Problem der Ehe und Familie auseinandersetzt. [Lee10:S. 16,Kaf2:S. 26] Report Title - p. 9 of 558

1912 Han Ruixin : Dschuang Dsi. Das wahre Buch vom südlichen Blütenland [ID D4447]. Richard Wilhelm nennt als Besonderheiten Zhuangzis sowohl seine Anschauungen, als auch die Lebhaftigkeit seines Geistes, die Schärfe seines Denkens und der Umfang seines Wissens. Die Grundgedanken des ganzen Werkes seien die Ruhe im Sinn, die Innerlichkeit und die souveräne Freiheit, die jenseits der Welt im Einen wurzelt. Franz Kafka schreibt zur Stelle "Durch das Leben wird nicht der Tod lebendig ; durch das Sterben wird nicht das Leben getötet. Leben und Tod sind bedinge ; sie sind umschlossen von einem grossen Zusammenhang" : Das ist - glaube ich - das Grund- und Hauptproblem aller Religion und Lebensweisheit. Es handelt sich darum, den Zusammenhang der Dinge und Zeit zu erfassen, sich selbst zu entziffern, das eigene Werden und Vergehen zu durchdringen. [HanR1:S. 108] 1914 Kafka, Franz. In der Strafkolonie. (Leipzig : Kurt Wolff, 1919). [Entstanden 1914]. Hartmut Binder : Als stoffliche Vorlage verwendet Kafka Octave Mirbeaus pornographisches-anarchistisch-sadistisches Machwerk Le jardin des supplices (1899), dessen Motivik und Thematik Kafka faszinieren mussten, denn er fand hier die für seine Sicht der Dinge typische Verbindung von Geschlechtlichkeit und Tod, Selbstquälerei und, als Sinnbild dieser Vorstellungszusammenhänge, China, das in Anlehnung an die Vorlage offenbar Schauplatz der Ereignisse ist. [Kaf2:S. 70] 1915 Kafka, Franz. Die Verwandlung [ID D13540] Zhou Jianming : Die Erzählung trägt autobiographische Züge. Hu Runsen stellt die These auf, dass Kafka vom Taoismus stark und positiv beeinflusst werde. Das „Tao“ komme in seinem Werk überall zum Ausdruck als Instanz, die über alles herrsche und bestimme. Das führe zur Entfremdung des Menschen. Das Motiv der Entfremdung, verstanden als die Herrschaft des Dinges über Menschen nach dem Taoismus, durchziehe vor allem die Erzählung Die Verwandlung. Zum Einen sei die tragische Feststellung von Zhuangzi, dass der Mensch unvermeidlich dem Ding dienen müsse, zu finden, zum anderen werde das schöne taoistische Ideal, über das Ding zu herrschen ausgedrückt. Dies sei das Zeiel, nach dem Kafka sein ganzes Leben lang vergeblich gestrebt habe. Lee Joo-dong : Die Geschichte zeigt, wie der dem normalen alltäglichen Leben verfallene durchschnittliche Mensch Gregor Samsa durch den Prozess der Verwandlung seiner eigenen Innenwelt als einer fremden Gegenstandswelt gegenübersteht, die ihn plötzlich überfällt. Der Wunsch und die Sehnsucht Samsas, sich aus dem Zwang und der Gewalt des modernen gesellschaftlichen Berufslebens zu befreien, und ein freies Leben zu finden, rufen seine unruhigen Träume hervor, in denen er sich ein einen fremden Käfer verwandelt. In einer Spiegelung von wirklicher Unwirklichkeit und unwirklicher Wirklichkeit beginnen alle Dinge bei Kafka ihre Konturen zu verlieren und damit auch ihre unbezweifelbare, greifbare Realität aufzutauchen. Zwischen Traum und Verwandlung scheint deutlich ein rätselhaftes Verhältnis zu bestehen. Der Schmetterlingstraum von Zhuangzi ist ein paralleles Gleichnis. Kafkas Gedanke, dass ein Tier trotz seiner Verschiedenheit in der Gestalt, die gleiche Fähigkeit zur Hellsicht wie der Mensch tragen kann, erinnert an eine Lehre von Liezi, wonach die Denkart der Tiere von Natur aus gleichartig mit der des Menschen ist. [Kaf3:S. 133,Lee10:S. 172, 177-178, 190] 1915 Kafka, Franz. Vor dem Gesetz. In : Selbstwehr ; 7.9.1915 / In : Vom jüngsten Tag : ein Almanach deutscher Dichtung ; 1915. [Legende aus Der Prozess]. Quellen : Heilmann, Hans. Chinesische Lyrik [ID D11976] und Dittmar, Julius. Im neuen China [ID D12662]. Ernst Weiss schreibt im ‚Berliner Börsen Courier’ (26.4.1925) über den Roman Der Prozess, wobei er Kafkas Parabel Vor dem Gesetz dem Gleichnis von Zuangzi und Konfuzius gleichsetzt. Report Title - p. 10 of 558

Lee Joo-dong : Vor einem unbekannten Gesetz steht ein Türhüter. Zu diesem Türhüter kommt ein Mann vom Lande und bittet um Eintritt in das Gesetz. Man kann annehmen, dass das unbekannte Gesetz dem Tao als verborgenem und unerkennbarem Gesetz entspricht. Das Gesetz stellt sich als ein Gebäude, ein Haus oder Tor dar. Auch das Tao erscheint in taoistischen und buddhistischen Texten oft als „Himmels Schatzhaus“, „Haus“, „Tor des Wunderbaren“, „Taotor“, „Tore des Himmels“, „Pforte“ oder „Türe“. Friedrich von Schelling beschreibt das Tao als die Pforte in das wirkliche sein : Tao heisst Pforte, Tao-Lehre, die Lehre von der grossen Pforte in das Sein, von dem Nichtseienden, dem bloss seinkönnenden durch das alles endliche Sein in das wirkliche Sein eingeht. (Schellings Werke, Philosophie der Mythologie 1857). Der Eintritt oder Nicht-Eintritt in das Gesetz scheint davon abhängig zu sein, ob der Mann vom Lande die Aussage des Türhüters, dass er ihm jetzt den Eintritt nicht gewähren kann, verstehen kann oder nicht, ob er selbst seinen jetzigen existentiellen Zustand der Schuld erkennen kann oder nicht. Alle Verantwortlichkeit für den Eintritt liegt bei ihm selbst. Die Parabel erinnert an den Aphorismus Kafkas der buddhistischen und taoistischen Lehre : „Wer sucht, findet nicht, aber wer nicht sucht, wird gefunden“. Der Mann vom Lande wusste nicht, dass das Gesetz das in seinem Innern schon gegebene Naturgesetz ist, und dass der Weg zu sich selbst gerade den Eintritt in das Gesetz bedeutet. Der Mann scheitert, denn er hat sein Lebensziel nicht in sich selbst gesucht, sondern im Aussen. Bei Kafka wird alles, was dem Menschen von seiner Natur aus nicht gegeben ist, sondern von den Menschen von aussen auferlegt wird, völlig negiert, weil das was man nicht ist, für ihn eine Lüge oder das Böse der Welt ist. Rolf J. Goebel : Zwar verweist das Werk immer wieder auf die soziale Umwelt Prags, das Judentum, auf politische Machtverhältnisse und Missstände der Zeit, aber Kafka unterminiert zugleich den Referenzcharakter seines Schreibens, indem er Realitätspartikel und kulturelle Diskurse allenfalls aus ihrem ursprünglichen Zusammenhang herausgerissen, ironisch gebrochen, metaphorisch verfremdet in seine Texte hineinlässt… Kafka beschränkt sich mit der Rezeption von Heilmanns Anthologie nicht nur auf die Charakterisierung der Figuren, sondern schliesst auch poetologische Momente mit ein. Es geht ihm nicht eigentlich um die Aneignung von chinesischen Themen und Gedanken, sondern um ein imaginativ-soziatives Spiel mit einzelnen Signifikanten, die sich von ihren ursprünglichen Signifkanten lösen, und mit Motivfragmenten, die den Kontext weitgehend hinter sich lassen… Dittmar erwähnt drei aufeinander folgende Stadt-Tore, die von chinesischen Soldaten bewacht werden. Diese fragmentarischen Wortbrocken könnten, auch hier von ihrem usrpünglichen Kontext gelöst, Kafka zur Konzeption der aufeinander folgenden schrecklichen Türhüter inspiriert haben…Kafka hat zwar Dittmars Bericht als Fundus fragmentarischer Motive und sprachlicher Signifikanten benutzen können, den ideologischen Orientalismus-Kontext des übernommenen Sprachmaterials als solchen aber unterdrückt. [Lee10:S. 121, 250, 256-257, 261, 270, 272,Kaf104] 1916-1917 Kafka, Franz. Der Jäger Gracchus. In : Kafka, Franz. Sämtliche Erzählungen. (Frankfurt a.M. : S. Fischer, 1970). [Entstanden 1916-1917]. Meng Weiyan : Eine Quelle ist vermutlich die Geschichte Weibertreue aus Chinesische Volksmärchen von Richard Wilhelm und der Schmetterlingstraum von Zhuangzi. Lee Joo-dong : Die Zeit, in der der noch lebendige Jäger Gracchus mit der Natur (Himmel und Erde) im Einklang lebt, mit der ewigen ganzheitlichen universellen Welt atmen und Leben und Tod in einer gesicherten Ordnung des Universums sehen konnte, entspricht der Vorstellung von der ursprünglichen universellen Welt der Taoisten. Kafka versucht einen kulturkritischen Ansatzpunkt und zugleich den ruhigen und friedlichen Zustand des paradiesischen Menschen zu finden, der der taoistischen Gedankenwelt entspricht. Han Ruixin : Einfluss hat der Taoismus durch den „Schmetterlingstraum“ Hui die meng von Zhuangzi. Der zwischen Diesseits und Jenseits wandernde Jäger verwandelt sich in einen Schmetterling. [Kaf2:S. 71-72,Lee10:S. 140, 158,HanR1:S. 49] Report Title - p. 11 of 558

1917 Kafka, Franz. Beim Bau der chinesischen Mauer [ID D124553]. Quellen : Heilmann, Hans. Chinesische Lyrik [ID D11976]. Bethge, Hans. Die chinesische Flöte [ID D11977]. Dittmar, Julius. Im neuen China. Max Brod sagt, dass Kafka das Buch Chinesische Lyrik von Hans Heilmann [ID D11976] sehr geliebt, zeitweilig allen anderen vorgezogen und oft mit Begeisterung daraus vorgelesen hat. Ma Jia : China ist bei Franz Kafka ein Ideenschauplatz in seiner lebenslangen Auseinandersetzung mit Macht und Gesetz. Beim Bau der chinesischen Mauer ist eines der wichtigsten Werke aus Kafkas China-Beschäftigung, denn darin werden die China-Motive häufiger und konzentrierter als in anderen Werken verwendet... Das Ziel, die chinesische Mauer zu bauen, bedeutet, Nordchina vor Angriffen der Nomaden zu schützen. Es ist aber ein illusionäres, imaginäres Ziel. Denn der Schutzfunktion, die der Mauer zukommen soll, kann diese nicht gerecht werden, zunächst wegen der mangelnden Kontinuität beim Mauerbau. Wie kann man aber eine Mauer schützen, die nicht zusammenhängend gebaut ist…. Die chinesische Mauer wird zum Symbol der Vergeblichkeit aller menschlichen Bemühungen und des Tragischen des Menschen, mit grösster Sorgfalt und unermüdlichem Fleiss das verwirklichen, dem Sinn geben zu wollen, was in der Gesamtheit unzweckmässig, ja überflüssig ist… China ist nur ein Schauplatz zwischen Traum und Wirklichkeit, auf dem Kafka seine Erfahrung des Menschen in einem undurchschaubaren mystischen Ganzen zeigt und das scheinbar sinnvolle Dasein in Frage stellt. Meng Weiyan : Kafka behauptet, dass die Mauer zum ersten Mal in der Menschenzeit ein sicheres Fundament für einen neuen Babelturm schaffen werde. Der Babelturm ist ein Traum, der nur unter der Beteiligung aller Menschen in Erfüllung gehen kann. Die geographische Entfernung dient bei Kafka dazu, die Nutzlosigkeit der Mauer zu betonen. Er betont die Entfernung zwischen dem Kaiser und dem Volk, die ein Bote nicht hinter sich bringen kann, nicht nur weil das Land gross ist, sondern die Menge der Höflinge um den Kaiser, das Gedränge im Palast und auf den Strassen, sein Vorwärtskommen vereiteln. Armin Schäfer : Kafka kennzeichnet China durch seine Grösse und das Volk, den Kaiser als Symbol und das Reich sind symbolische Üercodierungen einer dezentralen Politik. Nakazawa Hideo. In : JDZB : Veröffentlichungen des Japanisch-Deutschen Zentrums Berlin ; Bd. 12 (1991), S. 233-235. Die Erzählung ist ein allegorisches Werk, in dem das Wort „Jude“ durchwegs durch das Wort „Chinese“ ersetzt ist, und das sich mit der Situation des Judentums auseinandersetzt. Nach Kafkas Meinung hat weder der Kaiser noch die Nordvölker den Bau angeordnet. Es ist eher die „Führerschaft“, die ihn beschlossen haben. Die Führerschaft ist eine allegorische Darstellung der jüdischen Überlieferung, der Aufbau des Judenstaates. [Döb1:S. 25-27,HanR1:S. 94,Kaf2:S. 77, 80] 1917 Franz Kafka schreibt sein erstes Oktavheft, in dem sich die Szene über eine fiktive Begegnung mit einem Chinesen befindet, was bedeutet, dass er in seiner Phantasie sich weiter mit China beschäftigen will. [Kaf2:S. 43] Report Title - p. 12 of 558

1917 Franz Kafkas Neigung zu einem zurückgezogenen und asketischen Leben verstärkt sich durch den Ausbruch seiner Lungenkrankheit. Diese Lebensform kann mit der taoistischen verglichen werden. In einem Brief an Milena spricht er das asketische Leben eines chinesischen Weisen an : „Ich lese ein chinesisches Buch, bubácká kniha (Gespensterbriefe), deshalb erinnere ich mich daran, es handelt nur vom Tod. Einer liegt auf dem Sterbebett und in der Unabhängigkeit, die ihm die Nähe des Todes gibt, sagt er : Mein Leben habe ich damit verbracht, mich gegen die Lust zu wehren und es zu beenden“. Lee Joo-dong : Vor allem will Kafka einen Sinn der Welt und des Menschen nicht im Aussen, sondern immer im Innern suchen, denn er glaubt daran, dass das Unzerstörbare in uns selbst verborgen ist. Deshalb will er nicht Handelnder sein, sondern stets Passiver, Nicht-Handelnder bleiben. Er schreibt : „Es ist nicht notwendig, dass du aus dem Haus gehst. Bleib bei diesem Tisch und horche. Horche nicht einmal, warte nur. Warte nicht einmal, sei völlig still und allein. Anbieten wird sich dir die Welt zur Entlarvung, sie kann nicht anders, verzückt wird sie sich vor dir winden“. Diese Stelle erinnert deutlich an den 47. Spruch des Dao de jing : „Ohne aus dem Hause zu gehen, kann man die Welt erkennen…“ [Lee10:S. 80, 87, 89-91,Kaf2:S. 44-45] 1917-1918 Kafka, Franz. Betrachtungen über Sünde, Leid, Hoffnung und den wahren Weg. In : Kafka, Franz. Prosa. (Frankfurt a.M. : Suhrkamp, 1963). (Bibliothek Suhrkamp ; Bd. 97). [Aphorismen]. Meng Weiyan : Kafka hat einige Elemente der chinesischen Philosophie entnommen. In Gesprächen mit Gustav Janouch sagte er, dass er sich ziemlich tief und lange mit dem Taoismus beschäftigt hat und fast alle Bände der deutschen Übersetzungen dieser Richtung besitze. Han Ruixin : Darin enthalten sind Parallelen zu Laozi, Zhuangzi und Liezi. [Kaf2:S. 84,HanR1:S. 50] 1917-1918 Franz Kafka hält sich bei seiner Schwester Ottla in Zürnau, Nordböhmen auf um die Trennung von Felice zu überwinden. Er beschäftigt sich vor allem mit der chinesischen Philosophie und liest Martin Buber, sowie Richard Wilhelms Übersetzungen Laotse [Laozi] und Dschuang Dsi [Zhuangzi]. Kafka beschreibt, dass die chinesische Philosophie und Religion grundsätzlich das Leben bejahen, als einen mächtigen Reichtum der geistigen Weltgeschichte, und dass die chinesische Lebensphilosophie, in der Leben und Tod nicht unterschiedlich, sondern von einem grossen Zusammenhang sind, als das Grund- und Hauptproblem aller Religion und Lebensweisheit. Lee Joo-dong : Den Weg zum traumhaften inneren, höheren und ewigen Leben nennt Kafka häufig „den rechten“, „den richtigen Weg“, oder „den wahren Weg“. Dieser rechte Weg, den Max Brod „Tao“ nennt, kann erst erreicht werden, wenn der Mensch jeden Augenblick des Lebens als den existentiellen Augenblick erleben und aufnehmen kann. Max Brod weist 1951 darauf hin, dass Franz Kafkas Lebensvorstellung auf „Tao“ beruht : Die Ehe bedeutet für Kafka Eingliederung in das richtige Leben, in menschliche und kosmische Gemeinschaft, in die Weisheit Chinas das „Tao“ nennt. Die Chinesen haben es immer als selbstverständlich gehalten, dass die Ehe, die Vereinigung von Mann (yang) und Frau (yin) eine zentrale Stelle im Leben einnimmt. Er stellt die These auf, dass in Kafkas religiösem Glauben das Absolute vorhanden sei, ja „Tao“ für Idee als Ethos steht, es aber wegen unserer gottfernen Lebens- und Denkweise immer unmöglich ist, in das vollendete Leben, in das Tao einzutreten. Trotz seiner negativen Grundhaltung gegenüber dem konventionellen jüdisch-christlichen Gedankengut, wendet sich Franz Kafkas mystische Gläubigkeit an ein unbeschreibbares Etwas, was sich unserer sinnlichen und kognitiven Wahrnehmung entzieht. [Kaf2,Lee10:S. 25-26, 61, 197] Report Title - p. 13 of 558

1919 Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). [Entstanden 1917-1918] Quelle : Wilhelm, Richard. Chinesische Volksmärchen [ID D1585]. Han Ruixin : Die drei Erzählungen Ein Bericht für eine Akademie, Ein Besuch im Bergwerk und Elf Söhne weisen Einflüsse der chinesischen Märchen „Der Affe Sun Wukong“ aus Xi you ji und „Baxian“ [Die acht Unsterblichen] auf. Ein Bericht für eine Akademie. Hartmut Binder : Quelle ist Der Affe Sun Wu Kung aus Chinesische Volksmärchen. Lee Joo-dong : Erzählung des Affen Rotpeter, der unter dem Zwang der Welt seine eigene Natur und Freiheit verlassen und ein Pseudo-Mensch werden muss. Als er im Käfig gefangen erwacht, sieht er sich zum erstenmal in seinem Leben ohne Ausweg. Die Metapher ‚Käfig’ im Taoismus erscheint als fesselnde Funktion und Struktur der zivilisierten Welt der natürlichen Freiheit des Menschen. Kafka versucht darzustellen, wie der Mensch unter dem Zwang und der Gewalt der Zivilisation seine eigentümliche Natur und Freiheit verliert und schliesslich in der sicheren, bequemen, aber nur scheinbaren Freiheit und Alltäglichkeit der Gesellschaft untergeht. Die Sehnsucht des Affen nach dem Gefühl der Freiheit ist die Sehnsucht Kafkas selbst nach dem unschuldigen Urzustand des Menschen des Altertums. Er äussert sich Gustav Janouch gegenüber : „Jeder lebt hinter einem Gitter, das er mit sich herumträgt. Darum schreibt man jetzt so viel von den Tieren“. Es ist ein Ausdruck der Sehnsucht nach einem freien, natürlichen Leben. Der Ausbruch des Affen in die Menschenwelt bringt ihm aber nur eine trügerische Freiheit. Die Parabel über die Pferde von Zhuangzi verweist auf das parallele Verhältnis der Verlorenheit der Natur und der Freiheit des Affen. Kafka schreibt in einem Aphorismus „Ein Käfig ging einen Vogel suchen“. Bei Zhuangzi heisst es : „Wenn man… aus der Welt einen Käfig macht, so vermag kein Vogel zu entschlüpfen“. Ein Besuch im Bergwerk. Meng, Weiyan : Das von Kafka benutzte chinesische Märchen ist die 31. Geschichte in Chinesische Volksmärchen. Auffällig ist die Strukturähnlichkeit zwischen den beiden Texten. Elf Söhne. Meng Weiyan : Das Baugesetz entspricht dem der Acht Unsterblichen. Die Struktur stimmt überein, nur wird im chinesischen Märchen jeder einzelne Unsterbliche charakterisiert und über seine Eigenschaften und Taten berichtet. Kafka geht vom Charakter der elf Söhne aus. Max Brod meint, dass die Novelle als Wunschbild einer Familiengründung zu verstehen ist, denn drei Monate später findet die zweite Verlobung mit Felice statt. Das nächste Dorf Als Quelle geben Walter Benjamin und Johannes Urzidil den 80. Spruch des Dao de jing von Richard Wilhelm [ID D4445] an. Lee Joo-dong : Die Erzählung beginnt mit „Mein Grossvater pflegte zu sagen : Das Leben ist erstaunlich kurz“. Der Sinn des eigentlichen Lebens und der Zeit kann bei Kafka wie bei den Taoisten, nur durch die existentiellen Erfahrungen des absoluten Augenblicks als zeitliche Zeitlosigkeit erfüllt werden. Der Augenblick ist unter dem Aspekt der einheitlichen universellen Weltanschauung die Ewigkeit und die Ewigkeit ist der Augenblick. Das naturnahe Dorfleben ist für die Taoisten wie für Kafka ein ideales Leben, das nicht nur einen Zustand der Einfachheit und Schlichtheit beinhaltet, sondern auch die von der Natur gewonnene, universelle Lebenskraft geniessen lässt. Die Lebenshaltung der Taoisten, das irdische Dasein, dessen Mühsal und Not sie genau kennen, so einzrichten, dass sie in Frieden arbeiten, anspruchslos einfach und mit Anstand leben und ein wenig Glück geniessen können, scheint in der Parabel der Lebenshaltung des Grossvaters zu entsperchen, da er mit „Entsagung und Verzicht“ reagiert. Eine kaiserliche Botschaft. Das Prosastück entstammt aus dem Text Beim Bau der chinesischen Mauer. Report Title - p. 14 of 558

Ein altes Blatt Meng Weiyan : Die Ähnlichkeit zwischen Julius Dittmars Buch Im neuen China [ID D12662] und der Erzählung lassen den Schluss zu, dass Kafka China-Motive verwendet hat. Folgende Punkte stimmen überein : Der chinesische Kaiser wohnt in der „Verbotenen Stadt“. Er hat die für den Staat wichtigen Zeremonien versäumt und die Verteidigung des Vaterlandes vernachlässigt, so dass die Nomaden [fremde Truppen bei Dittmar] aus dem Norden in die Hauptstadt gedrungen sind. Rolf J. Goebel : Ein altes Blatt acquires new political and cultural meaning when read as an intertextual appropriation of, and critical reaction to, the European cultural and political discourse on China during the . This discursive practice not only familiarized the Europeans with China as an alien, exotic, and increasingly colonized country but, also discovered a parallel between the reactionary, corrupt and decandent Austro-Hungarian monarchy and the Qing dynasty that was threathened by a similar crisis. Ein altes Blatt has nothing to do with the reality of China itself. Although the story’s fictional elements prevent the reader from constructing it as a truth, mimetic representation of China. It contains clearly decipherable traces of certain Western writings about the history of the Qing dynasty and thus participates in the crosscultural interaction between Europe and the Orient during the early decades of the twentieth century. Traditional social order, political institutions, and moral self-conception of the defenseless Chinese are confronted and subverted by the irreconcilable, “barbarian” otherness of the foreign nomads’ behavior, language, and power. Kafka’s depiction of the subversive nomads could be constructed as a critique of the unjust treatment of the Chinese by the European colonialists. [HanR1:S. 65, 97,Kaf2:S. 81,Hsia9:S. 99-101, 105, 108,Lee10:S. 22, 201, 205, 207, 158-159, 165, 170] 1920 Kafka, Franz. Die Truppenaushebung. In : Kafka, Franz. Die Erzählungen. (Frankfurt a.M. : S. Fischer, 1961). Quelle : Heilmann, Hans. Chinesische Lyrik [ID D11976]. Meng Weiyan : Die Erzählungen hat mehrere Übereinstimmungen mit dem altchinesischen Gedicht Shi hao li [Der Rekrutenjäger] von Du Fu. In beiden Texten handelt es sich um eine Truppenaushebung, ziehen sich die Männer voller Angst davor zurück, während Frauen an die Stelle ihrer Männer treten und in beiden Texten ist eine militärische Auseinandersetzung mit dem Nachbarland die gleiche Ursache. [Kaf2:S. 89-90] 1920 Kafka, Franz. Abweisung. In : Kafka, Franz. Sämtliche Erzählungen. (Frankfurt a.M. : S. Fischer, 1970). Elias Canett : Die Erzählung ist ein vorzügliches Beispiel für den natürlichen Taoismus und die besondere Färbung des Ritualismus. Han Ruixin und Hartmut Binder : Die Erzählung ist durch Kafkas Lektüre über Tibet Durch Asiens Wüsten von Sven Hedin [ID D2666] entstanden. Franz Kafka schreibt in einem der ersten Briefe an Milena Jesenská : Ich lese ein Buch über Tibet ; bei der Beschreibung einer Niederlassung an der tibetanischen Grenze im Gebirge, wird mir plötzlich schwer ums Herz, so trostlos verlassen scheint dort das Dorf, so weit von Wien. Wobei ich dumm die Vorstellung nenne, dass Tibet weit von Wien ist. Wäre es denn weit ? [Kaf2:S. 44, 88,HanR1:S. 65] 1921 Franz Kafka erhält Besuch von Gustav Janouch und berichtet über ihr Gespräch. Kafka sagte, er habe sich ziemlich tief und lange mit dem Taoismus beschäftigt und alle deutschen Übersetzungen in dieser Richtung gelesen, die bei Diederichs in Jena herauskamen [Richard Wilhelm]. Als Janouch sagte, dass eine Stelle im Das wahre Buch vom südlichen Blütenland [ID D4447] von Zhuangzi für ihn „zu tief“ sei antwortet Kafka : Das ist normal. Die Wahrheit ist immer ein Abgrund. Man muss – wie auf der Schwimmschule – den Sprung von dem schwankenden Brett der schmalen Alltagserfahrung wagen und in die Tiefe versinken, um dann – lachend nach Atem ringend – an der nun doppelt lichtdurchfluteten Oberfläche der Dinge aufzutauchen. [Kaf2:S. 46] Report Title - p. 15 of 558

1922 Kafka, Franz. Der Aufbruch. In : Kafka, Franz. Das erzählerische Werk. Bd. 1. (Berlin : Rütten und Loening, 1983). Kafka schreibt : „Ich befahl mein Pferd aus dem Stall zu holen. Der Diener verstand mich nicht. Ich ging selbst in den Stall, sattelte mein Pferd und bestieg es. In der Ferne hörte ich eine Trompete blasen, ich fragte ihn, was das bedeutete. Er wusste nichts und hatte nichts gehört. Beim Tore hielt er mich auf und fragte: »Wohin reitet der Herr?« »Ich weiß es nicht«, sagte ich, »nur weg von hier, nur weg von hier. Immerfort weg von hier, nur so kann ich mein Ziel erreichen.« »Du kennst also dein Ziel«, fragte er. »Ja«, antwortete ich, »ich sagte es doch: ›Weg-von-hier‹ – das ist mein Ziel.« »Du hast keinen Essvorrat mit«, sagte er. »Ich brauche keinen«, sagte ich, »die Reise ist so lang, daß ich verhungern muß, wenn ich auf dem Weg nichts bekomme. Kein Eßvorrat kann mich retten. Es ist ja zum Glück eine wahrhaft ungeheure Reise“. Lee Joo-dong : Die ziel- und zwecklos fortgesetzte Reise ist für den Meister schon ein Reiseziel. Diese Reise entspricht dem idealen Wandern der Taoisten. Der Meister sucht im Vertrauen auf das Pferd als geistiges und seelisches Mittel und auf die Musik als himmlische Nahrung die Reise zum Glück zu machen. [Lee10:S. 216-217, 221] 1923 Kafka, Franz. Von den Gleichnissen. In : Kafka, Franz. Das erzählerische Werk. Bd. 1. (Berlin : Rütten und Loening, 1983). Kafka schreibt : Viele beklagen sich, dass die Worte der Weisen immer wieder nur Gleichnisse seien, aber unverwendbar im täglichen Leben, und nur dieses allein haben wir… Lee Joo-dong : Die meisten Kafka-Forscher sehen Kafkas Parabel als negative oder leere Parabel, andere finden darin einen chinesischen, besonders einen taoistisch-buddhistischen Charakter. Die „Weisen“ bei Kafka scheinen weder Jesus, noch Messias, noch biblische Heilige und Propheten, Prediger oder Priester, sondern die „Weisen“ im taoistischen Sinne zu sein. [Lee10:S. 222, 227, 232] 1923 Franz Kafka schreibt in einem Brief an Carl Seelig im Verlag Kurt Wolff in Leipzig, dass er ihm die Aufsätze von Ernst Weiss zum Drucken empfehle, vor allem Mozart, ein Meister des Ostens (1921), Die Ruhe in der Kunst (1923), Der Genius der Grammatik (1922) und Über die Sprache. Diese Abhandlungen berichten über die chinesische Geisteswelt, besonders über Zhuangzi und dessen parabolische Philosophie. [Kaf2:S. 47] 1925 Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). Siehe Parabel Vor dem Gesetz. 1960-1963 Die Sekundärliteratur zu Frank Kafka in steht unter dem Einfluss der westlichen Literatur. Er wird positiv bewertet und nach verschiedenen Gesichtspunkten interpretiert. Er wird als der grösste Schriftsteller des 20. Jahrhunderts und als der bahnbrechende Schriftsteller des Existentialismus bezeichnet. [Kaf2:S. 105] 1963-1964 Konferenz Franz Kafka aus Prager Sicht in Liblice bei Prag, Tschechoslowakai anlässlich des 80. Geburtstages von Kafka. Ren Weidong : Damit beginnt eine Neubewertung Kafkas innerhalb der marxistischen Literaturwissenschaft. Über diese Konferenz ist man in China informiert. Noch kommt es zu keinen Übersetzungen von Kafka, da er politisch als ein negatives Beispiel der bürgerlichen Dakadenz gilt. Report Title - p. 16 of 558

Zong Pu schreibt 1990 : Vor der Kulturrevolution gab es eine Welle, Klassiker zu kritisieren. Kafka war auch ein Thema. In einer von Bian Zhilin geleiteten Arbeitsgruppe haben wir Kafka gelesen und ein paar Mal diskutiert. Aber ehe eine Thesengliederung ausgearbeitet wurde, begann die Kulturrevolution. Alles ging dann unwiederbringlich verloren. Tang Yongkuan schreibt 1986 : Aus dem Bedarf, dass die wenigen chinesischen Fachleute der Literaturwissenschaft sich über die repräsentativen Werke einer 'reaktionären' Literaturströmung informieren müssten, wurden Anfang der 1960er Jahre einige Werke Kafkas ins Chinesische übersetzt, von denen die meistens aber erst in den 1980er Jahren publiziert werden konnten. Sun Fengcheng schreibt 1985 : Man wollte diese Werke als Zielscheibe für revolutionäre Kritik benutzen, weil Kafka und seinesleichen im damaligen China zu den 'dekadenten' und 'verkommenen' Autoren zählten. Sun Kunrong schreibt 1993 : Er und seine Studenten haben sich in einem Seminar bereits 1964 mit Kafka auseinandergesetzt, aber unter den damaligen politischen Verhältnissen nur kritisch und negierend. Li Wenjun schreibt : Durch den englischen Dichter Wystan Hugh Auden habe ich Kafka kennen und schätzen gelernt. In seinem Schaffen entdeckte ich viel uns Neues und Eigenartiges. Ich fand es wert, ihn meinen Landsleuten bekanntzumachen. Ich hoffte, so den Gesichtskreis meiner Kollegen erweitern zu helfen. Doch erlaubte die damalige Situation in China nicht, Kafka ohne weiteres zu übersetzen und zu verlegen. Und auf meinen Vorschlag hin wurde 1964 Shen pan ji qi ta xiao shuo = Das gelbe Buch [ID D13671] dann als 'negatives Material' gedruckt und in einer kleinen Auflage ‚intern’ vertrieben und nur in einem kleinen Kreise des Schriftstellerverbandes verbreitet. [Kaf103,Kaf3:S. 34-38] 1975 Canetti, Elias. Das Gewissen der Worte : Essays [ID D14042]. Canetti, Elias. Konfuzius in seinen Gesprächen (1971). In : Das Gewissen der Worte. Canetti schreibt : "Die 'Gespräche' des Konfuzius sind das älteste vollkommene geistige Porträt eines Menschen. Man empfindet es als ein modernes Buch, nicht nur alles, was es enthält, auch alles, was in ihm fehlt, ist wichtig… Ich kenne keinen Weisen, der den Tod so ernst nahm wie Konfuzius. Auf Fragen nach dem Tod verweigert er die Antwort. 'Wenn man noch nicht das Leben kennt, wie sollte man den Tod kennen'. Er sagt nicht, dass nachher nichts ist, er kann es nicht wissen. Aber man hat den Eindruck, dass ihm gar nicht daran läge, es in Erfahrung zu bringen, selbst wenn das möglich wäre. [Lun yu]. Aller Wert wird damit auf das Leben selbst verlegt, was man dem Leben an Ernst und Glanz genommen hat, indem man einen guten, vielleicht den besten Teil seiner Kraft hinter den Tod verlegte, wird ihm wieder zurückerstattet. So bleibt das Leben ganz, was es ist, und auch der Tod bleibt intakt, sie sind nicht austauschbar, nicht vergleichbar, sie mischen sich nicht, sie bleiben verschieden… Die Reinheit und der menschliche Stolz dieser Gesinnung ist sehr wohl vereinbar mit jener emphatischen Steigerung des Gedenkens an die Toten, wie sie sich im Li-ki [Li ji], dem Buch der Riten der Chinesen findet. Das Glaubwürdigste, was ich über die Annäherung an die Toten je gelesen habe, über das Gefühl ihrer Gegenwart an den Tagen, die zu ihrem Gedächtnis bestimmt sind, findet sich in diesem Buch der Riten… Es ist ganz im Sinne des Konfuzius, es ist, obwohl in dieser Form erst später aufgezeichnet, das, was man bei der Lektüre seiner Gespräche schon immer empfindet. In einer Verbindung von Zartheit und Zähigkeit, die sich anderswo schwerlich findet, bemüht er sich, das Gefühl der Verehrung für gewisse Tote zu steigern… Es ist ein sehr kompletter Mensch, den man da kennenlernt, aber nicht irgendein Mensch. Es ist ein Mensch, der auf seine Vorbildlichkeit bedacht ist und mit ihrer Hilfe auf andere einwirken will… Wer drei Jahre für seinen Vater trauert, den Lauf seiner gewohnten Tätigkeit so vollkommen und so lang unterbricht, kann keine Freude am Überleben fühlen, jede Genugtuung am Überleben, selbst wenn sie noch möglich wäre, wird durch den Gang der Verpflichtungen zur Trauer von Grund auf ausgemerzt. Report Title - p. 17 of 558

Die Abneigung des Konfuzius gegen Beredsamkeit : das Gewicht der gewählten Worte. Er fürchtete ihr Schwächung durch leichten und glatten Gebrauch. Die Zögerung, die Überlegung, die Zeit vor dem Wort ist alles, aber auch die Zeit danach. Es ist etwas im Rhythmus der isolierten Frage und Antwort, das ihren Wert erhöht. Das rasche Wort der Sophisten, das eifrige Ballspiel des Wortes ist ihm verhasst…" Wu Ning : Canetti bekommt bei seiner Auseinandersetzung mit dem Tod Unterstützung von der chinesischen klassischen Philosophie. Er stellt fest, dass dem Umgang der Chinesen mit den Toten ein völlig anderer Glaube bzw. ein ganz unterschiedlicher Kulturhintergrund zugrundeliegt ; dort bezeigt man sein Andenken an die Verstorbenen durch Fasten und Meditieren und erfüllt so seine Verpflichtungen gegenüber den Toten ; die Gedenkakte und Zeremonien sind durch archaische, bindende Sitten und Rituale geregelt. Er erkennt, dass die uralte Tradition mit der profanen Lehre des Konfuzius durchaus im Einvernehmen steht… Die Beziehung zwischen Vater und Sohn gehört zu den fünf wichtigsten sozialen Beziehungen der Menschen im konfuzianischen System. Die weiteren sind Mann zu Frau, älterer zu jüngerem Bruder, Fürst zum Diener und Freund zu Freund. Ihre Regelung ist in den Riten des Li ji zu lesen. Ning Ying : Canetti nimmt folgende Lehren von Konfuzius an : Erstens : Das Verhältnis zur Macht : „Er wird so zum Meister des Nein-Sagens und versteht sich ganz zu bewahren. Er ist kein Asket, et nimmt Anteil an allen Aspekten dieses Lebens und zieht sich nie wirklich aus ihm zurück“. Zweitens : Das Verhältnis zum Menschen : „Konfuzius erlaubt keinem Menschen, Werkzeug zu sein. Damit hängt seine Abneigung gegen Spezialistentum zusammen“. Drittens : Das Verhältnis zum Tod. Gerwig Epkes : Die Ansichten und Gebote des Lun yu treffen in Canetti auf eine verwandte Seele, denn auch er will durch Verbote die Beziehungen regeln. So sieht er den Ahnenkult als etwas Sinnvolles an. Beruht der Ahnenkult an und für sich auf einer Verdrängung des Todes, so bestreitet Canetti dies. Canetti fällt der Widerspruch zu sich selbst nicht auf : Würdigt er eine Seite zuvor die scharfe Trennung, die Konfuzius zwischen Leben und Tod ziehe, so lobt er mit seiner Bewertung des Ahnenkultes das Gegenteil, nämlich die Aufhebung der Trennung zwischen Leben und Tod. Li Shixun : Canetti beurteilt Konfuzius positiv, während der Konfuzianisms zu dieser Zeit in China wieder heftig kritisiert wird. Canetti, Elias. Der andere Prozess. In : Das Gewissen der Worte. Canetti schreibt, dass Franz Kafka nicht nur unter dem grossen Einfluss des Taoismus und Buddhismus steht, sondern auch ein Dichter ist, der in Europa den Charakter der chinesischen Literaturform am besten gemeistert hat : Kafka gehört mit manchen seiner Erzählungen in die chinesische Literatur. Chinesische Themen sind von der europäischen Literatur seit dem 18. Jahrhundert oft aufgegriffen worden. Doch der einzige, seinem Wesen nach chinesische Dichter, den der Westen aufzuweisen hat, ist Kafka. In Übereinstimmung mit Arthur Waley stellt Canetti fest, dass Kafka mit manchen seiner Erzählungen der chinesischen Literatur anzurechnen sei, da Kafka unter dem taoistischen Animismus und der buddhistischen Seelenwanderungsidee nicht nur das Reale ins Irreale uneingeschränkt zu transzendieren vermag, sondern auch die freien Verwandlunsmöglichkeiten, den uneingeschränkten Wechsel von Mensch und Tier unternehmen oder fabelhafte und phantastische Wesen verschiedenster Art, Menschen, die mit übernatürlichen Kräften begabt sind, darstellen kann. Report Title - p. 18 of 558

Canetti schreibt weiter über Franz Kafka : Am erstaunlichsten ist ein anderes Mittel, über das er so souverän verfügt wie nur die Chinesen : Die Verwandlung ins Kleine. Da er Gewalt verabscheute, sich aber auch die Kraft nicht zutraute, die zu ihrer Bestreitung vonnöten ist, vergrösserte er den Abstand zwischen dem stärkeren und sich, indem er im Hinblick auf das starke immer kleiner wurde. Ning Ying : Vergleicht man den Begriff der Verwandlung im Taoismus, so lässt sich Folgendes sagen : Im alten China glaubte man, dass der Mensch und der Himmel, das Ich und das Ding eine Einheit bildeten, denn die Verwandlung führte nicht zu einer Spaltung des Ichs. Die Verwandlung in Canettis Kafka-Forschung dagegen, ist ein Mittel der Gedemütigten, die dadurch versuchen, der Macht zu entgehen. Der Begriff der Verwandlung hat tiefe Bedeutung für Canetti. Er sieht sie vor allem unter dem Aspekt der poetischen Anthropologie und der Sozialpsychologie. Mit Hilfe der Verwandlung will er nach einem Weg suchen, um die Menschheit vor der Bedrohung zu retten. Seiner Meinung nach liegen der Ursprung und das Ziel des Menschen in seiner Fähigkeit zur Verwandlung [Lee10:S. 30, 121,WuN1:S. 64, 102-103, 123-124, 133,Hsia3:S. 153, 158,Epk:S. 139,Din11:S. 64,ChenY1:S. 125-127] 1979 Mit dem der Eröffnungsfeier des IV. Nationalen Kongresses für Literatur- und Kulturschaffen beginnt die Trennung der Literatur und Kunst von der Politik in China. Deng Xiaoping sagt : Wir müssen die Prinzipien : "Lasst hundert Blumen blühen ! Lasst das Neue durch kritische Aufnahme aus dem Alten hervorgehen!" und "Das Suländische für China nutzbar machen und das Alte in den Dienst der Gegenwart stellen" auch weiterhin befolgen. Die ungehinderte Entwicklung von verschiedensten Formen und Stilen, eine freie Diskussion unterschiedlicher Standpunkte und Schulen in der Literatur- und Kunsttheorie sollen ermutigt werden... Das Volks soll selbst über den ideologischen Gehalt und den künstlerischen Ausdruck eines Werkes urteilen. Die Führung der Partei hinsichtlich Literatur und Kunst soll nicht durch das Ausgeben von administrativen Befehlen verwirklicht werden. Die Frage, wie und was geschrieben wird, kann nur von den Literatur- und Kunstschaffenden allmählich durch die Praxis beantwortet werden. Deng Xiaoping unterstützt die These der Abschaffung von Literatur und Kunst in Verbindung mit der Politik, da die Geschichte bewiesen hat, dass dies der Entwicklung der Literatur und Kunst immer geschadet hat. Politisch soll das Land sozialistisch bleiben, wirtschaftlich und kulturell darf es aber nicht weiter abgeschlossen sein. Um den geistigen Hunger des Volkes, das unter der Kulturrevolution gelitten hat, zu stillen, druckt man alte Übersetzungen nach und übersetzt mehr denn je. [Kaf3:S. 31-32,TM:S. 55] 1979 Ding, Fang ; Shi, Wen. Kafuka he ta de zuo pin [ID D13548]. Es ist die erste chinesische Abhandlung über Kafka und sein Werk und wegweisend für die spätere Kafka-Forschung. Darin enthalten sind eine Biographie, Inhalt sowie Interpretation seiner Romane und Erzählungen : Amerika : Es sei das Werk, das dem Ralismus am nächsten steht. Der Leser könne Szenen über den krassen Unterschied zwischen Reichen und Armen, über den Antagonismus zwischen Arbeitnehmern und Arbeitgebern, über Streik und Demonstration der Arbeiter und über den Kampf zwischen den kapitalistischen Parteien in Amerika sehen. Der Autor habe viele Widersprüche und Übelstände der kapitalistischen Gesellschaft beschrieben, er fühle Mitleid mit dem unterdrückten und ausgebeuteten Volk der Unterschicht. Die Stimmung dieses Romans sei nicht so düster wie in seinen anderen Werken. Amerika sei, wie Kafka in seinen Tagebüchern gesagt habe, eine Nachahmung von Dickens. Im Unterschied zu Dickens erzählte Kafka ohne klare Parteilichkeit nur sachlich, objektiv, kühl und nüchtern. Report Title - p. 19 of 558

Der Prozess : Der Roman sei ein typisches Werk Kafkas. Nicht mehr konkret wie Amerika, sondern abstrakt. Die Handlung und das Dargestellte des Romans scheinen absurd und grotesk zu sein, aber unglaubwürdig sei nur das äussere Geschehen. Das Wesen des Romans liege in der Enthüllung der Verkommenheit und der Korruption der Habsburger Monarchie. Als Jurist in der untergehenden Habsburger Monarchie kenne Kafka ihr reaktionäres Rechtssystem und ihre Bürokratie und stellte es in dem Roman dar. Als Angeklagter erlebe Josef K. die Leiden, die viele einfache Leute bei ihm in der Bank erlebt hätten. Er fühle sich schuldig und lasse sich töten. Hierin zeige sich der fatalistische Gedanke Kafkas. Das Schloss : Der Roman demonstriere am besten Kafkas Stil. Es gebe keine Zeit- und Ortsbestimmung. Das Schloss symboliere die Macht des staatlichen Verwaltungsapparates. Er scheine greifbar nahe zu sein, aber für das Volk unter seiner Herrschaft sei er unerreichbar. Das bedeute, dass eine unüberbrückbare Kluft zwischen der herrschenden Klasse und dem Volk existiere. Das undurchschaubare bürokratische System sein ein Motiv, das in vielen Werken Kafkas vorkomme. Kafka glaube, das bürokratische System sei die tödliche Bedrohung für die menschliche Existenz. Beim Bau der chinesischen Mauer : In der Erzählung beschäftige Kafka sich auch mit dem Motiv des bürokratischen Systems. Die chinesische Mauer sei das tragische Symbol aller sinnlosen Arbeiten der Menschheit. In der Strafkolonie entlarve auf entsetzliche Weise das Verbrechen der reaktionären herrschenden Klasse. In Ein Bericht für eine Akademie werde die Auswegslosigkeit des Kleinbürgertum und der Intellektuellen dargestellt und die Freiheit verspottet. Das Urteil beschäftige sich mit dem Vater-Sohn-Konflikt. Ein Hungerkünstler sei ein Werk, das sich mit dem tragischen Schicksal des Künstlers in der kaptialistischen Gesellschaft auseinandersetze. Der Sinn der Erzählung Ein Landarzt sei, dass in dieser fremden Welt Gutes nicht mit Gutem vergolten werde. Die Handlung sei aussergewöhnlich, die rätselhaften Details könne man nur schwer ergründen und deuten, was auch nicht nötig sei, denn Kafka selber sei sich manchmal nicht darüber im klaren gewesen, was er geschrieben habe. Kafkas Helden können sich in der kapitalistischen Gesellschaft, wo der Starke den Schwachen verschlinge, nie dem Schicksal des Ausgeliefertsein und des Vernichtetwerden entziehen. Die Helden seien durch Kafkas eigene Erfahrungen und Erlebnisse geprägt. Die Schächen seiner Helden seien im gewissen Sinne seine eigenen Schwächen, denn Kafka habe lange unter der Ausweglosigkeit gelitten. Er habe in Hochzeitsvorbereitungen geschrieben : „Auf Balzacs Spazierstockgriff : Ich breche alle Hindernisse. Auf meinem : Mich brechen alle Hindernisse“. Report Title - p. 20 of 558

Wegen seiner Sympathie mit den kleinen Leuten werde Kafka von manchen als Genie der Schwachheit bezeichnet. Um die Jahrhundertwende sei die Welt in rascher Veränderung der politischen Lage begriffen : Der Kapitalismus entwickle sich zum Imperialismus ; die proletarischen Bewegungen entständen stürmisch ; der Erste Weltkrieg und die russische Oktoberrevolution geschähen in unmittelbarer Folge. Unter diesen Umständen stünden die mittlere und Klein-Bourgeoisie und die Intellektuellen vor dem Scheideweg und schwankten hin und her und fänden keinen Ausweg. Das alles komme in Kafkas Werk zum Ausdruck. Es seien alles einsame Menschen, die ratlos in eine fremde Welt kämen. Das Gefühl des Fremdseins, das Kafka überall erlebt habe, könne uns helfen, sein Werk zu entschlüsseln. Der originelle künstlerische Stil Kafkas bestehe darin, dass er durch die absurde und unwahrscheinliche äussere Handlung das Wesen der Gesellschaft aufdecke. Hinter der Absurdität verberge sich eine allegorische Bedeutung, die der Verfasser „Seele“ der Texte Kafkas nennt. Um die künstlerische Ausdruckskraft zu verstärken, verleihe Kafka seinen Helden oft eine ungewöhnliche Gestalt wie der Käfer in Die Verwandlung und das namenlose Tier in Der Bau. Mit dem Expressionismus habe Kafka gemein, dass er die Augenblicksempfindung beschreibe. Auch deswegen sei sein Werk manchmal dunkel, neblig, obskur, schwerverständlich und irrational. Durch die Verbindung von Realem und Irrealem, Rationalem und Absurden, Normalem und Anormalen zeige Kafka auf, dass die heutige Welt anormal sei. Seine Werke seien meistens nicht auf eine bestimmte Zeit und einen bestimmten Ort bezogen, und der Charakter der Helden erlebe keine Entwicklung. Er sei immer unzufrieden mit seinem Werk gewesen und habe deshalb auch kurz vor seinem Tode, seinem Freund Max Brod eine Notiz hinterlassen mit der Bitte, dass dieser alle seine Werke verbrennen solle. [Kaf3:S. 44-48] 1980 Zhang Yi : Die Werke von Franz Kafka werden öffentlich übersetzt und herausgegeben. Es entsteht trotz den Absurditäten in seinen Werken eine "Kafka-Welle", sowohl an den Universitäten als auch in den Zeitungen und Zeitschriften. Durch die Beschreibung des Absurden erinnert China an die Absurdität der Kulturrevolution und an das wirkliche Leben, an die Realität. Ren Weidong : Durch die Leiden während der Kulturrevolution können die Chinesen die geistige Verwirrung und die schmerzhaften Gefühle der Helden der Erzählungen Die Verwandlung und Das Schloss von Franz Kafka nachempfinden. Diese Helden werden gedemütigt und eingeschüchtert, wollen sich aber nicht mit ihrer Lage abfinden und können ihr eigenes Schicksal nicht meistern. In ihrem Leben herrscht eine deprimierende Stimmung und eine trübe Atmosphäre. Yu Kuangfu schreibt 1990 : Der Grund dafür, dass es zu einem Kafka-Fieber kam, möchte darin liegen, dass das Schicksal des chinesischen Volkes und dessen Intellektuellen überhaupt während der Kulturrevolution Ähnlichkeit mit dem Geschick dieses prophetischen Schriftstellers hatte. In seinen tiefsinnigen Schriften wie Das Schloss, Die Verwandlung und Der Hungerkünstler, in denen ein Bild des entfremdeten Menschen dargestellt wird und die Auswegslosigkeit die wesentlichste Erkenntnis ist, lassen sich auch die seelischen Qualen, die die Chinesen in der ungern erinnerten Zeit durchgelitten haben, widerspiegeln, so dass dieser scharfe Denker bei uns sehr gut rezipiert worden ist. Hans Mayer hält in Beijing, Shanghai und Nanjing Vorträge, bezeichnet Kafka als den grössten Dichter des 20. Jahrhunderts. Mayer, der unter den chinesischen Germanisten hohes Ansehen geniesst, hat viel zum Kafka-Boom beigetragen. Mit seinem Besuch in China beginnt auch der wissenschaftliche Einfluss des Westens auf die Kafka-Rezeption. [ZhaYi1:S. 44,Kaf103,Kaf2:S. 41-43] 1982 Ye, Tinfang. Xi fang xian dai yi shu de fan xian zhe : lun Kafuka de yi shu te . In : Wen yi yan jiu ; no 6 (1982). [Experimentator der modernen westlichen Kunst]. Ye Tinfang : Kafkas philosophische Ideologie ist im wesentlichen pessimistisch und subjektiv idealistisch. Deswegen haften unvermeidlich gedankliche und inhaltliche Makel an seinem Werk. Im Bereich der kapitalistischen modernen Literatur ist Kafka zwar hervorragend, aber neben der ausgezeichneten sozialistischen Literatur verblasst er. Report Title - p. 21 of 558

Ren Weidong : Man beschäftigte sich mit dem Inhalt von Kafkas Werk nur mit Bedenken und unter Vorbehalten. Kafka war zwar nicht mehr verboten, aber ganz harmlos war er auch nicht, besonders der Pessimismus in seinem Werk, glaubte man, könnte sich negativ auf den chinesischen Leser auswirken. Aus der Erwägung, dass man nicht aus Unachtsamkeit etwas Falsches äusserte, das die Toleranzgrenze der damaligen Kulturpolitik Chinas überschritt, umging man sicherheitshalber den umstrittenen Inhalt von Kafkas Werk und beschäftigte sich mit dem künstlerischen Stil. In der chinesischen Literaturkritik ist es gängig gewesen, Inhalt und Form voneinander zu trennen. In den Debatten ging es vor allem um die Fragen „Kafka und Realismus“, „Kafka und Pessimismus“ und „Kafkas Wirkung auf die Leser“. [Kaf3:S. 69, 73] 1983 Sun, Kunrong. Lun Kafuka de xiao shuo. In : Beijing da xue xue bao ; no 2 (1983). [Über Kafkas Werk]. Sun Kunrong : Manche westlichen Forscher versuchen mit allen Kräften, den gesellschaftlichen Komponenten in Kafkas Werk auszuweichen. Sie sind gegen die Einordnung nach Themen, ergründen nur die symbolische Bedeutung und analysieren die künstlerischen Gestalten. Ihrer Meinung nach ist Kafkas Werk nicht mit Vernunft zu erklären. Aber wir glauben, dass diese Mystifikation Kafkas idealistisch ist, denn künstlerisches Werk, das zur Ideologie gehört, ist immer das Ergebnis der Widerspiegelung bestimmten gesellschaftlichen Lebens in dem Kopf des Menschen… Kafkas Erzählungen sind in vier Gruppen eingeordnet : 1. Entlarvung der Absurdität, der Irrationalität der gesellschaftlichen Realität und der Leiden sowie der Erbsünde der menschlichen Existenz. 2. Aufdeckung der Tatsache, dass der Mensch in der kapitalistischen Gesellschaft unter Verfolgung sein eigenes Schicksal nicht in die Hand nehmen kann und schliesslich entfremdet wird. 3. Beschreibung der Ausweglosigkeit, der Depression, der Ratslosigkeit und der Angst der mittleren und klein-Bourgeoisie in der kapitalistischen Gesellschaft. 4. Enthüllung der Verbrechen der reaktionären herrschenden Klasse, Protest gegen ausländische Aggression, und die Enttäuschung gegenüber dem Vaterland und der Nation. [Kaf3:S. 50-51] 1983 Gao Xingjian schreibt über Franz Kafka : Einige absurde Werke der modernen Schriftsteller, z.B. die Erlebnisse von K. in Kafkas Werk, sind wirklich absurd. An die Stelle einer im allgemeinen übertriebenen romantischen Schilderung tritt das schlichte Berichten. Weil die Berichtsweise gegen die Gesetze der Logik verstösst, wird die besondere Aufmerksamkeit des Lesers geweckt. [Kaf2:S. 100] 1983 Die Rezeption deutscher Literatur in China wandelt sich. Eine Kampagne gegen die „geistige Verschmutzung“ setzt ein. Dabei wird die Überschätzung des westlichen Modernismus kritisiert und Frank Kafka als sein Repräsentant ist auch davon betroffen. [Kaf103] 1984 Cheng Daixi schreibt über Kafka : Obwohl Kafkas Entlarvung des Gerichts in seinem Roman Der Prozess im Vergleich zu Tolstois Anklage gegen die zaristischen Gerichtsbehörden in seinem Roman Auferstehung, schwach und gar nicht mit der vollständigen Entlarvung der Reaktionäre durch den Helden Pawel in Gorkis Roman Die Mutter gleichzusetzen ist, bringt Der Prozess trotzdem das reaktionäre Wesen der kapitalistischen Staatsmaschinerie ziemlich wahrheitsgetreu zutage. Der Prozess teilt uns mit, die westliche kapitalistische Gesellschaft sei kein Paradies auf Erden. [Kaf2:S. 101] Report Title - p. 22 of 558

1984 In der Zeitschrift Wai guo wen xue bao dao stehen zwei kurze Nachrichten über Frank Kafka : Erwähnung der Kafka-Austellung in Paris und Kafka wird als einer der zehn grössten Schriftsteller Europas genannt. Als weiteres gibt es eine Übersetzung des Textes von Vladimir Dneprov, der die Kafka-Interpretation in der Sowjetunion dem chinesischen Leser zum ersten Mal vorstellt. Dneprov schreibt : Die modernen Kritiker bemühen sich, Kafka von dem Makel der Dekadenz zu befreien, und tun alles, um die vage, symbolische Bedeutung von Kafka herauszuarbeiten. Es kann kaum ein anderer Schriftsteller genannt werden, der die irrationalen Elemente in der bürgerlichen Realität des 20. Jahrhunderts mit solcher Kraft darstellt wie Franz Kafka. Schaftt Kafka das, weil er die irrationalen Elemente in seine Syntax eingeführt hat ? Nein, ganz im Gegenteil. Für Kafkas Sprache sind kennzeichnend : klar und verständlich, der Sprachnorm entsprechend, schöne und geschickte Syntax. Seine Helden diskutieren, was unter dem Status quo zu tun sei. Sie sprechen ganz logisch und nüchtern. Sie sind in der Lage, zu analysieren und den Zustand unter verschiedenen Perspektiven zu betrachten. Von vornherein befinden wir uns in der geistigen Athmosphäre eines Menschen, der sich bemüht, die Dinge zu begreifen und zu beurteilen. Wir schauen die irrationalen Ereignisse mit dem Abstand des rationalen Bewusstseins. Wir betrachten durch die leichte, klassische, klare Sprachumgebung die irrationalen Ordnungen sowie ihren absurden Wechsel. Diese widersprüchliche Verbindung muss ihm als Kunstmittel dienen. Ohne diese Verbindung hätte der Inhalt bei ihm nie existiert. Meng Weiyan : Dieser Aufsatz bedeutet, dass die chinesischen Kritiker eine andere Kafka-Kritik kennengelernt haben. [Kaf2:S. 102] 1984-1985 4. Kongress des chinesischen Schriftstellerverbandes in Beijing 1984. Nach dem Kongress macht sich ein grösseres Ausmass an Freiheit und Toleranz in der Ideologie und Literatur bemerkbar. Das bietet auch fruchtbaren Boden für die Kafka-Rezeption. 7. Internationalen Germanisten-Kongress 1985. Yang Wuneng sagt : Wir Germanisten übersetzen jetzt, was immer wir für gute Literatur halten. Jetzt werden in China sowohl Anna Seghers, Willi Bredel, Thomas Mann, Stefan Zweig, Friedrich Dürrenmatt und Franz Kafka verlegt und gelesen. Und das ist zum ersten Mal in der Rezeptionsgeschichte deutscher Literatur in China der Fall. [Kaf3:S. 101] 1985-1986 Die beiden Bände Kafuka duan pian xiao shuo xuan und Su song in der Übersetzung von Sun Kunrong [ID D13509, D13512] konnten wegen der erneut verschäften Zensur nicht wie geplant erscheinen und mussten über ein Jahr unter Verschluss bleiben. Auf dem Buch soll „intern vertrieben“ und nicht gedruckt stehen und dürfe nicht durch die Xinhua-Buchhandlungen vertrieben werden. Im Vorwort schreibt Sun Kunrong, dass die in Kafkas Werk verbreitete Ideologie mit der chinesischen sozialistischen geistigen Zivilisation absolut unvereinbar sei, und dass die in Kafkas Werk geschilderte Entfremdung in der kapitalistischen Gesellschaft keinesfalls auf die negativen Phänomene in der sozialistischen Gesellschaft übertragbar sei. [Kaf3:S. 98-99] 1985-1987 Die massive Einführung und Verbreitung der westlichen Literaturtheorien und Forschungsmethoden, sowie Übersetzungen ausländischer Forschungsliteratur eröffnen in China neue Perspektiven. Die negative Kritik und die harten Vorwürfe, die während der Kampagne gegen Franz Kafka erhoben wurden, schlagen jetzt ins Positive um und Kafkas Werk erfährt eine grössere Wertschätzung. Auffallend in der Kafka-Rezeption ist der Übergang von einer allgemeinen, oberflächlichen Interpretation ohne Bezug auf den Text, zu einer textbezogenen Interpretation. [Kaf3:S. 104, 107] Report Title - p. 23 of 558

1986 Yu Kuangfu. Wie ich Franz Kafka nach 1976 persönlich entdeckte. In : DAAD Dokumentationen & Materialien : chinesisch-deutsches Germanistentreffen Peking 15.9. bis 19.9. 1986. Yu schreibt : Ich selbst habe erst in dieser Zeit (kurz nach der Kulturrevolution) begonnen, Kafka zu lesen, und war sogleich von ihm fasziniert. Zu meiner grossen Überraschung fand ich, dass Kafka all meine Leiden und seelischen Qualen, meine Angst und Furcht und mein Elend in dieser Zeit, sogar meine konkreten Erlebnisse in dieser kulturfeindlichen Kulturrevolution, schon mehr als 50 Jahre zuvor sehr anschaulich, tief, treffend und psychologisch genau dargestellt hat. Es ist für mich deshalb nicht erstaunlich, dass Kafka von einigen Forschern als Prophet bezeichnet worden ist. [ZhaYi2:S. 215-216] 1987 In einem Vortrag weist Zhou Jianming darauf hin, dass viele Leser Franz Kafka über die Sekundärliteratur kennen und sich veranlasst fühlen, ihn zu lesen. In der Fremdsprachenhochschule Beijing haben (nach einer Umfrage) nur einzelne Studenten Kafkas Werke ausgeliehen und keiner hat die Lektüre bis zum Ende durchgehalten hat. Der Grund liege in der Erwartung, einen klaren Hinweis auf das Verständnis des Textes im Text selbst zu finden, wobei man bei Kafkas Werk eine Enttäuschung erleben muss. [Kaf3] 1988 Ye, Tingfang. Lun Kafuka [ID D13531]. Diese Übersetzungs-Anthologie gibt chinesischen Kafka-Forschern, vor allem Forschern, die infolge fehlender Sprachkenntnisse keinen Zugang zum Original haben, einen Einblick in die Vielfältigkeit der Kafka-Forschung im Ausland. Die mythologische und religiöse Auslegung in der Kafka-Rezeption in China ist hauptsächlich eine Wiedergabe aus ausländischen Forschungberichten. Einen völlig neuen Ansatzpunkt ist auch die Wirkung des Taoismus auf Kafka. Ye Tingfang schreibt im Vorwort : Wenn vor der Kulturrevolution die absurden, lächerlichen Geschehnisse, die Kafka auf geniale Weise dargestellt hatte, uns noch fremd oder schwer zu verstehen waren, kommen sie uns heute, nach zehn Jahren Unruhe, vertraut vor. Wenn Kafkas zufälliger Erfolg im literarischen Schaffen als Ausgleich für sein hartes Leben zu sehen ist, sind unsere Leiden in der ausserordentlichen Zeit auch nicht umsonst gewesen. [Kaf3:S. 62, 118, 121, 133] 1993 Kafka-Symposium anlässlich des 110. Geburtstages von Franz Kafka in Beijing. Ye Tingfang hält einen Vortrag über die Kafka-Rezeption in China. [Kaf3:S. 37] 1996 Sun Kunrong schreibt : Kafka used absurd plots and a simple, seemingly emotionless language to camouflage his already dreamlike subconscious and philosophical ideas. These facts do not make translation easy. China, however, cannot afford to ignore Kafka’s work as a literary, cultural and social phenomenon... The key concern in translating Kafka’s works is to preserve their internal structure while making them comprehensible as well as appreciable to Chinese readers. For them, the world presented by Kafka is an extraordinary and unknown one. These facts make it necessary for Chinese translators and readers to have a correct understanding of Kafka’s epoch. A good literary translation must render the form and the spirit of the original into the target language, maintaining the particular language and style of the author. Rendering Kafka’s dialogues, and especially their colloquial expressions into acceptable Chinese is rather difficult. How to render the syntax of the original into Chinese is an important aspect of translation. A translator should familiarize himself with the biography and world views of Kafka, for parellels do exist in depicted events in his works and real happenings in his life. [Hsia9:S. 29-31, 34-35, 39]

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1931 Kafka, Franz. Beim Bau der chinesischen Mauer : ungedruckte Erzählungen und Prosa aus dem Nachlass. Hrsg. von Max Brod und Hans Joachim Schoeps. (Berlin : G. Kiepenheuer, 1931). [Geschrieben 1917]. = Kafka, Franz. The great wall of China : stories and reflections. Transl. by Willa and Edwin Muir. (New York, N.Y. : Schocken Books, 1946). https://www.kafka-online.info/the-great-wall-of-china.html. 1956 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Xiong Yingtao yi. Vol. 1-2. (Xianggang : Huo ju bian yi she, 1956). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ 1960 [Kafka, Franz]. Jue shi de yi shu jia. Kafuka zhu ; Shi Ming yi. In : Xian dai wen xue, ; no 1 (1960). Übersetzung von Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). %&'()* [Kaf2] 1960 [Kafka, Franz]. Pan jue. Kafuka zhu ; Zhang Xianxu yi. In : Xian dai wen xue, Taipei ; no 1 (1960). Übersetzung von Kafka, Franz. Das Urteil : eine Geschichte. (Leipzig : Kurt Wolff, 1916). [Geschrieben 1913]. [Kaf2] 1960 [Kafka, Franz]. Xiang cun yi sheng. Kafuka zhu ; Ouyang Zi yi. In : Xian dai wen xue, Taipei ; no 1 (1960). Übersetzung von Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : Kurt Wolff, 1919). +,-. [Kaf2] 1966 [Kafka, Franz]. Shen pan ji qi ta xiao shuo. Kafuka zhu ; Li Wenjun, Cao Yong yi. (Beijing : Zuo jia chu ban she, 1966). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. Kafka, Franz. Das Urteil : eine Geschichte. (Leipzig : Kurt Wolff, 1916). [Geschrieben 1913]. Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). Kafka, Franz. In der Strafkolonie. (Leipzig : Kurt Wolff, 1919). Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : Kurt Wolff, 1919). Kafka, Franz. Ein Bericht für eine Akademie. In : Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). = (Shanghai : Xin wen yi, 1964). [Din10] 1967 [Kafka, Franz]. Shen pan. Kafuka zhu ; Chen Zhuyun yi. In : Xian dai wen xue, Taipei ; no 31-35 (1967). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. /0 1969 De Ao duan bian xiao shuo xuan. Xuan Cheng yi. (Taibei : Shui niu chu ban she, 1969). (Shui niu wen ku ; 110). [Deutsche und österreichische Kurzgeschichten. Enthält : Hermann Hesse, Franz Kafka]. 1234567 1969 [Kafka, Franz]. Shen pan. Kafuka zhu ; Huang Shujing yi. (Taipei : Zhi Wen chu ban she, 1969). (Xin cao wen ku ; 29). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. /0 1969 [Kafka, Franz]. Shen pan. Kafuka zhu ; Li Kuixian yi. (Gaoxiong : Da ye shu dian, 1969). (Da ye xian dai wen xue cong shu). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. /0 1969 [Kafka, Franz]. Shui bian. Gafuga zhu ; Jin Mingruo yi. (Taibei : Zhi wen chu ban she, 1969). (Xin chao wen ku). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). 89 Report Title - p. 25 of 558

1969 [Kafka, Franz]. Tui bian. Kafuka zhu ; Jin Mingruo yi. (Taibei : Zhi wen chu ban she, 1975). (Xin chao wen ku ; 20). Übersetzung von Kurzgeschichten von Franz Kafka. 89 [Kaf2] 1970 Luyisi. Maomu [Somerset Maugham] deng zhu [et al.] ; Fei Huang yi. (Tainan : Hua ming, 1970). (Da da wen ku ; 8). [Enthält : 13 Short stories von Katherine Mansfield, Somerset Maugham, Ernest Hemingway, Erskine Caldwell, John Steinbeck, Sherwood Anderson, Willa Cather, Guy de Maupassant, Franz Kafka, Anton Pavlovich Chekhov]. :;< [WC,NCL] 1970 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Xiong Ren yi. Vol. 1-2. (Taibei : Chen zhong chu ban she, 1970). (Xiang ri kui yi cong ; 3). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ 1970 [Kafka, Franz]. Jue shi di yi shu jia. [Kafuka zhu] ; Xian dai wen xue za zhi she bian yi. (Taibei : Chen zhong chu ban she, 1970). (Xiang ri kui yi cong ; 7). Übersetzung von Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). >&'()* 1972 [Kafka, Franz]. Kafuka qing shu xuan. Ma Chunying yi. (Taibei : Chen zhong chu ban she, 1972). Übersetzung von Kafka, Franz. Briefe an Milena. Hrsg. von Max Brod. (New York, N.Y. : Schocken Books ; Frankfurt a.M. : S. Fischer, 1952). (Gesammelte Werke). [Milena Jesenská]. ?@?AB7 [Kaf2] 1975 [Kafka, Franz]. Kafuka de yu yan yu ge yan = Parables & aphorisms. Zhang Boquan yi. (Taibei : Feng cheng chu ban she, 1975). (Feng cheng cong shu ; 1). Übersetzung von Kafka, Franz. Beschreibung eines Kampfes : Novellen, Skizzen, Aphorismen aus dem Nachlass. (New York, N.Y. : Schocken Books, 1936). (Gesammelte Schriften ; Bd. 5). ?@?'CDEFD 1979 Wai guo duan pian xiao shuo xuan. Yi Shuquan [et al.] xuan bian. ( : ren min chu ban she, 1979). [Übersetzungen von westlichen Kurzgeschichten]. [Enthält] : Schiller, Friedrich. Der Verbrecher aus verlorener Ehre. In : Schiller, Friedrich. Kleine prosaische Schriben. (Leipzig : Crusius, 1792). Zweig, Stefan. Gouvernante. In : Zweig, Stefan. Erstes Erlebnis : vier Geschichten aus dem Kinderland. (Leipzig : Insel-Verlag, 1925). Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). GH345IJ [WC,Din10] 1979 [Kafka, Franz]. Bian xing ji. Kafuka zhu ; Li Wenjun yi. In : Shi jie wen xue ; no 1 (1979). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). [Auszüge]. 9KL [Kaf2] 1979 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Huang Wenfan yi. (Taibei : Yuan jing chu ban she, 1979). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ [Kaf2] 1980 Zai liu fang di. Feng Yidai bian. (Guangzhou : Guangdong ren min chu ban she, 1980). (Xian dai wai guo wen xue yi cong ; 2). [Übersetzungen ausländischer Erzählungen]. [Enthält] : Böll, Heinrich. Es wird etwas geschehen ; Der Lacher. Dürrenmatt, Friedrich. Der Verdacht. Franke, Herbert W. Paradies 3000. Kaschnitz, Marie Louise. Ferngespräche. Lenz, Siegfried. Der Amüsierdoktor ; Der Gleichgültige ; Nor auf Sardinien. Mann, Klaus. Une bonne journée. Rilke, Rainer Maria. Im Vorgärtchen ; Der Totengräber ; Greise. Kafka, Franz. In der Strafkolonie. MNOP [WC,Din10] Report Title - p. 26 of 558

1980 [Kafka, Franz]. Cheng bao. Fulangci Kafuka zhu ; Tang Yongkuan yi. (Shanghai : Shanghai yi wen chu ban she, 1980). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ 1980 [Kafka, Franz]. Di dong. Kafuka zhu ; Ye Tingfang yi. In : Wai guo xian dai pai zuo ping xuan ; Vol. 2. (Shanghai : Wen yi chu ban she, 1980). Übersetzung von Kafka, Franz. Der Bau. In : Klassische deutsche Dichtung ; Bd. 22 (1965). PQ 1980 [Kafka, Franz]. Genü Yuesefen, huo hao zi si de ting zhong. Kafuka zhu ; Sun Liang yi. In : Wai guo wen yi ; no 2 (1980). Übersetzung von Kafka, Franz. Josefine, die Sängerin oder Das Volk der Mäuse. In : Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). RSTUVWXYZ'[\ [Kaf2] 1980 [Kafka, Franz]. Ji'e yi shu jia. Kafuka zhu ; Ye Tingfang yi. In : Shi yue ; no 5 (1980). Übersetzung von Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). ]^()_ [Kaf2] 1980 [Kafka, Franz]. Jue shi yi ren. Kafuka zhu ; Sun Liang yi. In : Wai guo wen yi ; no 2 (1980). Übersetzung von Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). %&(_ [Kaf2] 1980 [Kafka, Franz]. Zai liu fang di. Kafuka zhu ; Li Wenjun yi. (Guangdong ren min chu ban she, 1980). (Xian dai wai guo wen xue yi cong ; vol. 2). Übersetzung von Kafka, Franz. In der Strafkolonie. (Leipzig : Kurt Wolff, 1919). MNOP [Kaf2] 1980-1985 Kafka, Franz. Di dong ; Bian xing ji. Kafuka ; Ye Tingfang yi ; Li Wenjun yi. Übersetzung von Kafka, Franz. Der Bau. In : Klassische deutsche Dichtung ; Bd. 22 (1965). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). In : Wai guo xian dai pai zuo pin xuan. Vol. 1 [ID D16726]. PQ /`Ka [YuanK2] Report Title - p. 27 of 558

1981 De yu duan pian xiao shuo xuan. Yang Wuneng bian xuan. (Beijing : Ren min wen xue chu ban she, 1981). [Sammlung deutscher Kurzgeschichten]. [Enthält] : Anzengruber, Ludwig. Der Erbonkel. (Hamburg : Verlag der Deutschen Dichter-Gedächtnis-Stiftung, 1907). Börne, Ludwig. Die Karbonari und meine Ohren. (Budapest : Terra, 1959). Goethe, Johann Wolfgang von. Die Geschichte vom Prokurator. In : Unterhaltung deutscher Ausgewanderten. (1759). Goethe, Johann Wolfgang von. Die wunderlichen Nachbarskinder. In : Wahlverwandtschaften. (Tübingen : Cotta, 1809). Gotthelf, Jeremias. Guai nü pu ai er qi. = Elsi, die seltsame Magd. (1843). Grillparzer, Franz. Der arme Spielmann. In : Deutscher Almanach für 1848. N.F. Jg. 2. (Pest : 1847). Hackländer, Friedrich Wilhelm. Laternenunglück. Hauptmann, Gerhart. Fasching : eine Studie. In : Siegfried ; Aug. (1887). Hebbel, Friedrich. Der Rubin : ein Lustspiel in drei Acten. (Leipzig : Geibel, 1851). [Uraufführung Wien 1849]. Hebel, Johann Peter. Schatzkästlein des rheinischen Hausfreundes. (Stuttgart : Cotta, 1811). Hesse, Hermann. Hun yue = Verlobung. (Berlin : Deutsche Buch-Gemeinschaft, 1951). Heyse, Paul. L'Arrabbiata : Novelle. (Berlin : W. Hertz, 1853). Hoffmann, E.T.A. Spielerglück. (1819). In : Die Serapionsbrüder. (Berlin : Reimer, 1845). Jean Paul. Die Neujahrsnacht eines Unglücklichen. In : Jean Pauls Briefe und bevorstehender Lebenslauf. (Gera : W. Einsius, 1799). Kafka, Franz. Fa lü men qian. Übersetzung von Kafka, Franz. Vor dem Gesetz. In : Almanach des Kurt Wolff Verlages (1915). Kafka, Franz. Zhi ke xue yuan de bao gao. Übersetzung von Kafka, Franz. Ein Bericht für eine Akademie. In : Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). Keller, Gottfried. Sni zai ren wei = Der Schmied seines Glücks. Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Kleist, Heinrich von. Der Findling. (1811). In : Erzählungen. Bd. 2. (Berlin : Realschulbuchhandlung, 1811). Mann, Heinrich. Gretchen. In : Die arme Tonietta. (München : Welt-Literatur, 1919). Mann, Heinrich. Sterny. (1924). Mann, Thomas. Tristan. In : Mann, Thomas. Tristan : Novellen. (Berlin : S. Fischer, 1903). Mann, Thomas. Das Wunderkund : Novelle. In : Neue Freie Presse, Wien ; 25. Dez (1903). Meyer, Conrad Ferdinand. Pulaotusi zai xiu nü yan zhong = Plautus im Nonnenkloster. In : Kleine Novellen. (Leipzig : H. Haessel, 1882). Rilke, Rainer Maria. Greise ; Im Vorgärtchen ; Der Totengräber. Schnitzler, Arthur. Der blinde Geronimo und sein Bruder : Erzählung. (Berlin : Fischer, 1915). Storm, Theodor. Yi pian lü ye. = Ein grünes Blatt. In : Argo : belletristisches Jahrbuch ; 1854. = (Berlin : Schindler, 1855). Storm, Thodor. In St. Jürgen. In : Deutsches Künstler-Album ; 2 (1868). Weerth, Georg. Humoristische Skizzen aus dem deutschen Handelsleben. In : Kölnische Zeitung (1848). Zweig, Stefan. Die Legende der dritten Taube. In : Kläger, Emil ; Zweig, Stefan. Legenden und Märchen unserer Zeit. (Wien : A. Wolf, 1917). 1bH*3456J / cdef / ghij'kl [Din10,WC] 1981 [Kafka, Franz]. Chai yu alabo. Kafuka zhu ; Li Shixun yi. In : Yi cong ; no 3 (1981). Übersetzung von Kafka, Franz. Schakale und Araber. In : Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). mEnop_ [Kaf3,LiS] Report Title - p. 28 of 558

1981 [Kafka, Franz]. Fa lü men qian. Kafuka zhu ; Xie Yingying yi. In : Wai guo wen xue ; no 2 (1981). Übersetzung von Kafka, Franz. Vor dem Gesetz. In : Almanach des Kurt Wolff Verlages (1915). cdef [Kaf2] 1981 [Kafka, Franz]. Jian zao wan li chang cheng zhi shi. Kafuka zhu ; Ye Tingfang yi. In : Yi cong ; no 3 (1981). Übersetzung von Kafka, Franz. Beim Bau der chinesischen Mauer. Ungedruckte Erzählungen und Prosa aus dem Nachlass. Hrsg. von Max Brod und Hans Joachim Schoeps. (Berlin : G. Kiepenheuer, 1931). [Geschrieben 1909]. qrstu#vw [Kaf2] 1981 [Kafka, Franz]. Lie ren Gelakusi. Kafuka zhu ; Wang Yinqi yi. In : Yi cong ; no 3 (1981). Übersetzung von Kafka, Franz. Der Jäger Gracchus. In : Kafka, Franz. Sämtliche Erzählungen. (Frankfurt a.M. : S. Fischer, 1970). [Geschrieben 1916]. x_Foyz [Kaf2] 1981 [Kafka, Franz]. Pan jue. Kafuka zhu ; Dong Guangxi yi. In : Wai guo wen xue ; no 2 (1981). Übersetzung von Kafka, Franz. Das Urteil : eine Geschichte. (Leipzig : Kurt Wolff, 1916). [Geschrieben 1913]. 0{ 1981 [Kafka, Franz]. Qi tong zhe. Kafuka zhu ; Sun Kunrong yi. In : Guo wai wen xue ; no 1 (1981). Übersetzung von Kafka, Franz. Der Kübelreiter. In : Kafka, Franz. Sämtliche Erzählungen. (Frankfurt a. Main : Fischer, 1987). [Geschrieben 1917]. |}~ [Kaf2] 1981 [Kafka, Franz]. Wang shi yi ye. Kafuka zhu ; Wang Yinqi yi. In : Yi cong ; no 3 (1981). Übersetzung von Kafka, Franz. Ein altes Blatt. In : Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). €‚ [Kaf2] 1981 [Kafka, Franz]. Xiang cun yi sheng. Kafuka zhu ; Qian Wencai yi. In : Wai guo wen xue ; no 2 (1981). Übersetzung von Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : Kurt Wolff, 1919). +,-. [Kaf2] 1981 [Kafka, Franz]. Zhi fu . Kafuka zhu ; Zhang Rongchang yi. In : Shi jie wen xue ; no 2 (1981). Übersetzung von Kafka, Franz. Brief an den Vater. (München : Piper, 1960). [Geschrieben 1919]. gƒ„ [Kaf2] 1982 Shi jie wen xue ming zhu jian shang. Lin Huanzhang deng xuan bian. (Taibei : Li ming, 1982). †‡iˆ‰Š‹ [Enthält] : [Gide, André]. Zhai men. Jide zhuan ; Lin Huanzhang shu zhai. Übersetzung von Gide, André. La porte étroite. (Paris : Société du Mercure de France, 1909). Œe [Malamud, Bernard]. Huo ji. Malamo zhuan ; Ji Ji shu zhai. Übersetzung von Malamud, Bernard. The assistant : a novel. (New York, N.Y. : Farrar, Straus and Cudahy, 1957). Ž [Kafka, Franz]. Bian xing ren. Kafuka zhuan ; Zhou Bonai shu zhai. Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). 9K_ [Fitzgerald, F. Scott]. Da heng xiao chuan. Feizijieluo zhuang ; Jing Xiang shu zhai. Übersetzung von Fitzgerald, F. Scott. The great Gatsby. (New York, N.Y. : C. Scribner's Sons, 1925). 5 [Hesse, Hermann]. Xin ling de gui su. Hese zhu ; Jiang Shangshu zhai. Übersetzung von Hesse, Hermann. Unterm Rad. (Berlin : S. Fischer, 1906). ‘'’“ [WC] Report Title - p. 29 of 558

1982 Wai guo zhong pian xiao shuo xuan. Yi Shuquan xuan bian [et al.]. Vol. 1-2. (Changsha : Hunan ren min chu ban she, 1982). [Übersetzungen ausländischer Erzählungen]. [Enthält] : Zweig, Stefan. Brief einer Unbekannten. Kafka, Franz. Der Bau. GH”45IJ [WC,Din10] 1982 [Kafka, Franz]. Meiguo. Kafuka zhu ; Xia Changle yi. In : Dang dai wai guo wen xue ; no 4 (1982). Übersetzung von Kafka, Franz. Amerika : Roman. (München : K. Wolff, 1927). •– [Kaf2] 1982 [Kafka, Franz]. Shen pan. Kafuka zhu ; Qian Mansu, Yuan Huaqing yi. (Changsha : Hunan ren min chu ban she, 1982). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. /0 [Kaf2] 1983 De yu guo jia zhong duan pian xiao shu xuan. Zhang Yushu bian xuan. (Beijng : Zhongguo qing nian chu ban she, 1983). [Ausgewählte Novellen und Erzählungen der deutschsprachigen Literatur]. [Enthält] : Böll, Heinrich. Lohengrins Tod. (1950). Brecht, Bertolt. Der Augsburger Kreidekreis. In : Die Gewehre der Frau Carrar ; Augsburger Kreidekreis ; Neue Kinderlieder. (Berlin : Aufbau Verlag, 1953). Dürrenmatt, Friedrich. Der Tunnel. (Zürich : Verlag der Arche, 1952). Grass, Günter. Die Linkshänder. In : Grass, Günter. Werkausgabe in 10 Bänden. Hrsg. von Anita Overwien-Neuhaus und Volker Neuhaus. (Darmstadt : H. Luchterhand, 1987). Bd. 1 : Gedichte und Kurzprosa. Grün, Max von der. Im Tal des Todes. In : Am Tresen gehn die Lichter aus : Erzählungen. (Stierstadt im Taunus : Verlag Eremiten-Presse, 1972). Grün, Max von der. Wenn der Abend kommt. (Berlin : Rias, 1973). Hebbel, Friedrich. Eine Nacht im Jägerhaus. Hesse, Hermann. Schön ist die Jugend. : zwei Erzählungen. (Berlin : S. Fischer, 1916). (Fischers Bibliothek zeitgenössischer Romane. Reihe 7 ; 9). Hoffmann, E.T.A. Das Fräulein von Scuderi : eine Erzählung aus dem Zeitalter Ludwigs XIV. T. 1-2. In : Taschenbuch für das Jahr 1819-1820. Hofmannsthal, Hugo von. Lucidor. In : Neue Freie Presse (1910). = Hofmannsthal, Hugo von. Lucidor. Mit Originalradierungen von Karl Walser. (Berlin : Erich Reiss, 1919). Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). Schnitzler, Arthur. Die Toten schweigen. In : Cosmopolis ; Jg. 8, Nr. 22 (1897). Keller, Gottfried. Romeo und Julia auf dem Dorfe. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856). Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Lenz, Siegfried. Ein Haus aus lauter Liebe. (Stuttgart : Klett, 1972). Mann, Heinrich. Die Abdankung. In : Stürmische Morgen : Novellen. (München : A. Langen, 1907). Mann, Thomas. Wie Jappe und Do Escobar sich prügelten : Novelle. In : Süddeutsche Monatshefte ; Febr. 1911. Meyer, Conrad Ferdinand. Das Amulett. (Leipzig : Hessel, 1873). Seghers, Anna. Der Treffpunkt. In : Sonderbare Begenungen : Erzählungen. (Darmstadt : Luchterhand, 1973). Storm, Theodor. Immensee. In : Volksbuch für Schleswig, Holstein und Lauenburg auf das Jahr 1850. = (Berlin : Duncker, 1851). Zweig, Stefan. Die Schachnovelle. (Buenos Aires : Pigmalión, 1942). = (Stockholm : G.B. Fischer, 1943). 1b—*”34567 [Din10,KVK,Int] Report Title - p. 30 of 558

1983 [Kafka, Franz]. Brief an Hans Mardersteig. Hu Wei yi. In : Shanghai yi bao ; 14.11.1983. Übersetzung von Kafka, Franz. Brief an Hans Mardersteig (1922). In : Briefe aus dem 20. Jahrhundert, hrsg. von. Andreas Bernard und Ulrich Raulff. (Frankfurt a. Main : Suhrkamp, 2005). [Kaf2] 1983 [Kafka, Franz]. Kafuka dan sheng yi bai zhou nian xia shuo zhu an ji. In : Wai guo wen yi ; no 4 (1983). [Kurzgeschichten von Franz Kafka, Sonderheft zum 100. Geburtstag]. [Hsia9] 1983 [Kafka, Franz]. Lao guang gun Bulumufeierde. Kafuka zhu ; Zhang Rongchang yi. In : Wai guo wen xue ji kan ; no 2 (1983). Übersetzung von Kafka, Franz. Blumfeld, ein älterer Junggeselle. In : Kafka, Franz. Die Erzählungen. (Frankfurt a.M. : S. Fischer, 1961). [Geschrieben 1915]. ˜™š›œž1 [Kaf2] 1983 [Kafka, Franz]. Lie ren Gelakusi. Kafuka zhu ; Dong Zuqi yi. In : Dang dai wai guo wen xue ; no 1 (1983). Übersetzung von Kafka, Franz. Der Jäger Gracchus. In : Kafka, Franz. Sämtliche Erzählungen. (Frankfurt a.M. : S. Fischer, 1970). [Geschrieben 1916]. x_Foyz [Kaf2] 1983 [Kafka, Franz]. Si lu. Kafuka zhu ; Taosheng yi. In : Wai guo wen xue ji kan ; no 2 (1983). Übersetzung von Kafka, Franz. Der Heizer : ein Fragment. (Leipzig : K. Wolff, 1913). [Kaf2] 1983 [Kafka, Franz]. Xiang cun jiao shi. Kafuka zhu ; Zhang Rongchang yi. In : Wai guo wen xue ji kan ; no 3 (1983). Übersetzung von Kafka, Franz. Der Dorfschullehrer. In : Kafka, Franz. Die Erzählungen. (Frankfurt a.M. : S. Fischer, 1961). Ÿ, ¡ [Kaf2] 1984 Wai guo wei xing xiao shuo 100 pian. La Bangde deng zhu ; Xu Shijie, Du Shirong xue bian. (Changsha : Hunan ren min chu ban she, 1984). [Übersetzungen ausländischer Erzählungen des 20. Jh.]. [Enthält] : Kafka, Franz. Vor dem Gesetz. Rilke, Rainer Maria. Greise. Roda, Roda. Die Versicherung. Langgässer, Elisabeth. Saisonbeginn. Andres, Stefan. Das Trockendock. Böll, Heinrich. An der Brücke ; Anekdote zur Senkung der Arbeitsmoral. GH¢£5I 1004 [WC,Din10] 1984 Wai guo wei xing xiao shuo xuan. Ying Tianshi zhu bian. (Beijing : Zhongguo wen yi lian he chu ban gong si, 1984). [Übersetzungen von ausländischen Erzählungen]. [Enthält] : Grün, Max von der. Kinder sind immer Erben. Spoerl, Heinrich. Warte nur, balde. Böll, Heinrich. Anekdote zur Senkung der Arbeitsmoral. Kafka, Franz. Ein altes Blatt. Bichsel, Peter. Der Mann mit dem Gedächtnis. GH¢£5IJ [WC,Din10] 1985 Wai guo xian dai pai xiao shuo gai guan. Chen Taoyu, He Yongkang bian. (Nanjing : Jiangsu ren min chu ban she, 1985). [Üebersetzungen moderner ausländischer Erzählungen]. [Enthält] : Kafka, Franz. Blumfeld, ein älterer Junggeselle. GH¤¥¦5I§¨ [WC,Din10] 1985 [Kafka, Franz]. Kafuka duan pian xiao shuo xuan. Kafuka zhu ; Sun Kunrong xuan bian. (Beijing : Wai guo wen xue chu ban she, 1985). [Übersetzung von Kurzgeschichten von Franz Kafka]. ?@?34567 1986 Wai guo san wen ming pian xuan du. Zhou Hongxing zhu bian ; Li Detang fu zhu bian [et al.]. (Beijing : Zuo jia chu ban she, 1986). [Übersetzungen ausländischer Prosa]. [Enthält] : Storm, Theodor. Immensee. Zweig, Stefan. Die unsichtbare Sammlung ; Auguste Rodin. Kafka, Franz. Ein Hungerkünstler. Heine, Heinrich. Vorrede zum ersten Band des Salon. Hesse, Hermann. Landstreicher. GH©‡ˆ4Jª [Din10,WC] Report Title - p. 31 of 558

1986 [Kafka, Franz]. Su song. (Beijing : Wai guo wen xue chu ban she, 1986). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. «¬ 1987 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Zhong Yingyan yi. (Taibei : Guang fu shu ju gu fen you xian gong si, 1987). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ 1988 [Kafka, Franz]. Kafuka ri ji. Lu Jie, Jin Jianfan yi. (Xining : Qinghai ren min chu ban she, 1988). (Hong ye wen xue cong shu). Übersetzung von Kafka, Franz. Tagebücher 1910-1923. Hrsg. von Max Brod. (New York, N.Y. : Schocken Books ; Frankfurt a.M. : S. Fischer, 1949). (Gesammelte Werke). ?@?­a 1989 [Kafka, Franz]. Kafuka : zhi Milunna qing shu. Fulanci Kafuka zhu ; Ye Tingfang, Li Qi yi. In : Shi jie wen xue ; no 6 (1989). Übersetzung von Kafka, Franz. Briefe an Milena. Hrsg. von Max Brod. (New York, N.Y. : Schocken Books ; Frankfurt a.M. : S. Fischer, 1952). (Gesammelte Werke). [Milena Jesenská]. ?@? : g®¯°A± 1991 [Kafka, Franz]. Kafuka sui bi. Ding Ni yi. (Guilin : Lijiang chu ban she, 1991). (Xi niu cong shu). Übersetzung von Ausgewählten Werken von Franz Kafka. ?@?²³ 1994 [Kafka, Franz]. Bian xing ji. Kafuka zhu ; Li Wenjun yi. (Guilin : Li jiang, 1994). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). 9KL 1994 [Kafka, Franz]. Kafuka huang dan xiao shuo. Yu Kuangfu bian xuan. (Shanghai : Shanghai wen yi chu ban she, 1994). Übersetzung von Kurzgeschichten von Franz Kafka. ?@?´µ5I 1995 [Kafka, Franz]. Kafuka wen ji : xin shang ben. Xuesi zhu bian ; Lingzi, Tao Jan fu zhu bian. Vol. 1-3. (Wuchang : Wuhan da xue chu ban she, 1995). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). (Der jüngste Tag ; 22-23). Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. ?@?‡¶ : ·¸¹ 1995 [Kafka, Franz]. Kafuka zuo pin jing cui. Tang Yongkuan xuan bian. ( : jiao yu chu ban she, 1995). (Shi jie wen xue bo lan). Übersetzung von Ausgewählten Werken von Franz Kafka. ?@?º»¼½ 1996 [Kafka, Franz]. Kafuka duan pian xiao shuo xuan. Lu Zengrong, Zhou Xinjian . (Changsha : Hunan wen yi chu ban she, 1996). (Shi jie duan pian xiao shuo jing hua). Übersetzung von Kurzgeschichten von Franz Kafka. ?@?34567 1996 [Kafka, Franz]. Kafuka quan ji. Fulanci Kafuka zhu ; Ye Tingfang zhu bian. Vol. 1-10. (Shijiazhuang : Hebei jiao yu chu ban she, 1996). (Shi jie wen hao shu xi). Übersetzung der Gesamten Werke von Franz Kafka. ?@?¾¶ 1996 [Kafka, Franz]. Kafuka san wen. Ye Tingfang bian. Vol. 1-2. (Beijing : Zhongguo guang bo dian shi chu ban she, 1996). Übersetzung von Essays von Franz Kafka. ?@?©‡ Report Title - p. 32 of 558

1997 [Kafka, Franz]. Kafuka jing pin ji. Gao Niansheng xuan bian. (Beijing : Zuo jia chu ban she, 1997). Übersetzungen der Prosa von Franz Kafka. ?@?¼»¶ 1999 [Kafka, Franz]. Kafuka ri ji. Yan Jia yi. (Chengdu : ren min chu ban she, 1999). Übersetzung von Kafka, Franz. Tagebücher 1910-1923. Hrsg. von Max Brod. (New York, N.Y. : Schocken Books ; Frankfurt a.M. : S. Fischer, 1949). (Gesammelte Werke). ?@?­a 1999 [Kafka, Franz]. Meiguo. Fulangci Kafuka zhu ; Mi Shangzhi, Ye Tingfang yi. (Beijing : Da zong wen yi chu ban she, 1999). (Shi jie wen xue ming zhu bai bu = One hundred classic works of the world literature). Übersetzung von Kafka, Franz. Amerika : Roman. (München : K. Wolff, 1927). •– 2001 [Kafka, Franz]. Bian xing ji. Kafuka zhu ; Ye Tingfang yi. (Hangzhou : Zhejiang wen yi chu ban she, 2001). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). 9KL [Oest] 2001 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Feng Song yi. (Tongliao : Nei Menggu shao nian er tong chu ban she, 2001). (Shi jie wen xue ming zhu xi lie cong shu ; 1). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ 2001 [Kafka, Franz]. Meiguo. Fulangci Kafuka zhu ; Chen Cangduo yi. (Taibei : Shi bao wen hua chu ban, 2001). (Da shi ming zuo fang ; 65). Übersetzung von Kafka, Franz. Amerika : Roman. (München : K. Wolff, 1927). •— 2001 [Kafka, Franz]. Shen pan. Kafuka zhu ; Teng Qi yi. (Tongliao : Nei Menggu shao nian er tong chu ban she, 2001). (Shi jie wen xue ming zhu xi lie cong shu ; 1). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. /0 2002 [Kafka, Franz]. Wu ru shi jie : Kafuka bei miu lun ji. Kafuka zhu ; Ye Tingfang den yi. (Xi'an : shi fan da xue chu ban she, 2002). (Bian fu wen ku xi lie cong shu ; 2). Übersetzung von Ausgewählten Werken von Franz Kafka. ¿À † : ?@?ÁÂö 2003 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Mi Shangzhi yi. (Nanjing : Yilin chu ban she, 2003). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ [Oest] 2003 [Kafka, Franz]. Ji Feilisi de qing shu. Falanzi Kafuka zuo zhe ; Yiwei bian xuan. (Taibei : Mai tian chu ban, 2003). (Mai tian shui xing ; 2). Übersetzung von Kafka, Franz. Briefe an Felice und andere Korrespondenz aus der Verlobungszeit. Hrsg. von Erich Heller und Jürgen Born. (Frankfurt a.M. : Fischer, 1967). (Gesammelte Werke). [Felice Bauer]. ÄÅÆ<'AB 2003 [Kafka, Franz]. Kafuka bian xing ji. Falanzi Kafuka yuan zhu ; Li Yuzhao fan yi. (Taizhong : Chen xing chu ban you xian gong si, 2003). (Ai cang ben ; 16). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). ?@?9KL Report Title - p. 33 of 558

2003 [Kafka, Franz]. Kafuka san chong xie zou qu : zhi fu qin de xin, zhen yan lu, shou mu ren. Kafuka zhu ; Zhang Rongchang, Liu Xia, Xin Ma Chuke yi ; Geng Yiwei bian xuan. (Taibei : Mai tian chu ban, 2003). (Kafuka zuo pin ji ; 3). Übersetzung von Kafka, Franz. Brief an den Vater. (München : Piper, 1960). [Geschrieben 1919]. Kafka, Franz. Der Gruftwächter. In : Schrei und Benkenntnis : expressionistisches Theater. Hrsg. und eingel. von Karl Otten. (Darmstadt : H. Luchterhand, 1959). [Geschrieben 1916-1917]. Kafka, Franz. Betrachtungen über Sünde, Leid, Hoffnung und den wahren Weg. In : Kafka, Franz. Beim Bau der chinesischen Mauer : ungedruckte Erzählungen und Prosa aus dem Nachlass. Hrsg. von Max Brod und Hans Joachim Schoeps. (Berlin : G. Kiepenheuer, 1931). ?@?ÇÈÉÊË : gƒÌ'ÍÎD ÏÐ_ 2003 [Kafka, Franz]. Kafuka zhong pian xiao shuo xuan. Kafuka zhu ; Han Ruixiang, Tong Baoming xuan bian. (Beijing : Ren min wen xue chu ban she, 2003). Übersetzung von Kurzgeschichten von Franz Kafka. ?@?”45IJ 2004 [Kafka, Franz]. Bian xing ji (tu wen ben). Kafuka zhu ; Xiong Liang yi. (Beijing : Zuo jia chu ban she, 2004). Übersetzung von Kafka, Franz. Die Verwandlung. (Leipzig : K. Wolff, 1915). 9KL [Oest] 2005 [Kafka, Franz]. Kafuka de chen si. Kafuka zhu ; Gao Zhiren yi. (Taibei : Li xu wen hua shi ye you xian gong si, 2005). (Xin shi ji cong shu ; 147). Übersetzung von Kafka, Franz. Betrachtung. (Leipzig : Ernst Rowohlt, 1913). ?@?'ÑÒ 2005 [Kafka, Franz]. Kafuka shu xin ri ji xuan. Kafuka zhu ; Ye Tingfang, Li Qi yi. ( : Bai hua wen yi chu ban she, 2005). (Wai guo ming jia san wen cong shu). Übersetzung der Tagebücher und Briefe von Franz Kafka. ?@?±Í­aJ 2006 [Kafka, Franz]. Cheng bao. Kafuka zhu ; Zou Wenhua yi. (Wuchang : Changjiang wen yi chu ban she, 2006). Übersetzung von Kafka, Franz. Das Schloss. (München : Wolff, 1926). [Geschrieben 1922]. #$ [Oest] 2006 [Kafka, Franz]. Shen pan. Kafuka zhu ; Cao Yong yi. (Shanghai : Shanghai wen yi chu ban she, 2006). Übersetzung von Kafka, Franz. Der Prozess : Roman. (Berlin : Verlag Die Schmiede, 1925). [Geschrieben 1914-1915]. /0 [Oest]

Bibliographie : erwähnt in 1944 Sun, Jinsan. Cong Kafuka shuo qi. In : Shi yu chao wen yi ; vol. 4, no 3 (1944). [Erster Artikel über Franz Kafka]. [Sar1] 1960 [Slochower, Harry]. Kafuka he Tangmusi Man de yun yong shen hua. Jiang Sen yi. In : Xian dai wen xue ; no 1 (1960). Übersetzung von Slochower, Harry. The use of myth in Kafka and Mann. ?@?ÓÔzÕÖ'×ØÙÚ [TM] 1968 Xian dai xiao shuo lun. Kamiao [et al.] deng zhu ; He Xin [et al.] yi. (Taibei : Shi yue chu ban she, 1968). (Shi yue cong shu ; 5). [Sammelband von 25 Artikeln über westliche moderne Literatur]. [Enthält] : Camus, Albert. Lun Kafuka. Shan Ling yi. Übersetzung von Camus, Albert. L'espoir et l'absurde dans l'oeuvre de Franz Kafka. In : Camus, Albert. Le mythe de Sisyphe. Nouv. éd. augm. d'une étude sur Franz Kafka. (Paris : Gallimard, 1948). (Essais ; 12). Û¥56Ü [NCL,WC] Report Title - p. 34 of 558

1969 Kafuka lun. Zhou Bonai bian zhu. (Taizhong : Pu tian chu ban she, 1969). (Pu tian wen ku ; 9). Abhandlung über das Werk von Franz Kafka. ?@?Ü 1969 [Hubben, William]. Ren lei ming yun si qi shi : Tositoyefusiji, Qigeguo, Nicai yu Kafuka. Weilian Haben zhu ; Yang Naidong yi. (Taibei : Shui niu chu ban she, 1969). (Shui niu wen ku ; 113). Übersetzung von Hubben, William. Four prophets of our destiny : Kierkegaard, Dostoyevsky, Nietzsche, Kafka. (New York, N.Y. : Macmillan, 1952). _ÝÞß| -- àzáâ@zã,äå,æçE?@? [WC] 1979 Ding, Fang ; Shi, Wen. Kafuka he ta de zuo pin. In : Shi jie wen xue ; 1 (1979). [Kafka und sein Werk]. [Kaf61] 1979 [Singer, Isaac Bashevis]. Kafuka de peng you : Yisa Xinge duan pian jie zuo ji. Xinge zhuan ; Yang Naidong yi. (Taibei : Zhi wen chu ban she, 1979). (Xin chao wen ku ; 217). Übersetzung von Singer, Isaac Bashevis. A friend of Kafka and other stories. (New York, N.Y. : Farrar, Straus & Giroux, 1970). ?@?'èé : êë.ìF34íº¶ [WC] 1981 [Brod, Max]. Liu mang ji tuan. Yang Yin'en yi. In : Wai guo wen xue ; no 2 (1981). Übersetzung von Brod, Max. Über Franz Kafka. In : Almanach für Kunst und Dichtung (1927). Nî¶ï [Kaf2] 1982 Kafuka. Liang Shiqiu zhu bian ; Sanye Damu zuo zhe ; Gen Yanping yi zhe ; Chen Zhumin cha tu. (Taibei : Ming ren chu ban shi ye gu fen you xian gong, 1982). (Ming ren wei ren zhuan ji quan ji ; 70). [Biographie von Franz Kafka]. ?@? 1982 Ye, Tingfang. Xi fang xian dai yi shu de tan xian zhe : lun Kafuka de yi shu te zheng. In : Wen yi yan jiu ; no 6 (1982). [Über Kafkas künstlerische Charakteristik]. [AOI] 1983 Sun, Kunrong. Lun Kafuka de xiao shuo. In : Beijing da xue xue bao ; no 2 (1983). [Über Kafkas Werk]. [AOI] 1984 Lee, Joo-dong. Taoistische Weltanschauung im Werke Franz Kafkas. (Frankfurt a.M. : P. Lang, 1985). (Würzburger Hochschulschriften zur neueren deutschen Literaturgeschichte ; 8). Diss. Julius-Maximilians-Univ. zu Würzburg, 1985. [UBB] 1986 Meng, Weiyan. Kafka und China. (München : Iudicium, 1986). (Studien Deutsch ; Bd. 4). Diss. Ludwig-Maximilians-Univ. München, 1986. [KVK] 1986 Yang, Wuneng. Franz Kafka und die Wandlungen der Rezeption deutscher Literatur in China. In : Deutsche Literatur in der Weltliteratur : Kulturnation statt politischer Nation ? Hrsg. von Franz Norbert Mennemeier, Conrad Wiedemann. (Tübingen : M. Niemeyer, 1986). [AOI] 1986 Ye, Tingfang. Xian dai yi shu di tan xian zhe. (Guangzhou : Hua cheng chu ban she, 1986). [Abhandlung über Franz Kafka und Bertolt Brecht]. ¤¥ðñ'òó~ 1988 Ye, Tingfang. Lun Kafuka. (Beijing : Zhongguo she hui ke xue chu ban she, 1988). Abhandlung über das Werk von Frank Kafka. Ã?@? 1988 [Wagenbach, Klaus]. Kafuka zhuan. Kelaosi Wagenbahe zhu ; Zhou Jianming yi. (Beijing : Beijing shi yue wen yi chu ban she, 1988). Übersetzung von Wagenbach, Klaus. Franz Kafka in Selbstzeugnissen und Bilddokumenten. Dargestellt von Klaus Wagenbach. (Reinbek bei Hamburg : Rowohlt, 1964). (Rowohlts Monographien ; 91). ?@? Report Title - p. 35 of 558

1991 Zha, Peide. Modernism Eastward : Franz Kafka and Can Xue. In : B.C. Asian review ; vol. 5 (1991). 1993 Ye, Tingfang. Xian dai wen xue zhi fu : Kafuka ping zhuan. (Haikou : Hainan chu ban she, 1993). (Shi jie wen xue ping jie cong shu ; 6). [Biographie von Franz Kafka]. ¤¥‡ôvƒ : ?@?õö 1994 Goebel, Rolf J. Verborgener Orientalismus : Kafkas "Vor dem Gesetz". In : Franz Kafka "Vor dem Gesetz" : Aufsätze und Materialien. Hrsg. von Manfred Voigts. (Würzburg : Königshausen & Neumann, 1994). [AOI] 1994 Yang, Hengda. Cheng bao li mi wang di qiu suo : Kafuka zhuan. Yang Hengda bian zhu. (Shanghai : Shi jie tu shu chu ban gong si, 1994). (Shi jie wen hua ming ren zhuan ji cong shu). Biographie von Franz Kafka. ?@?ö : #$t÷ø'ùú 1994 [Kraft, Herbert]. Kafuka xiao shuo lun. Hebote Kelafute zhu ; Tang Wenping yi. (Beijing : Beijing da xue chu ban she, 1994). Übersetzung von Kraft, Herbert. Kafka : Wirklichkeit und Perspektive. (Bebenhausen : L. Rotsch, 1972). (Thesen und Analysen ; Bd. 2). ?@?5Ià 1994 [Rivière, François]. Kafuka : mi gong di e meng. Fulangsuowa Liwei'ai'er zhu ; Zheng Kelu yi. (Taibei : Shi bao wen hua chu ban gong si, 1994). (Lan xiao shuo ; 9). Übersetzung von Rivière, François. Kafka : roman. (Paris : Calmann-Lévy, 1992). ?@? : ÷û'üý 1996 Kafka and China. Ed. by Adrian Hsia. (Bern : P. Lang, 1996). (Euro-Sinica ; Bd. 7). [Franz Kafka]. 1996 Si, Moyan. Kafuka zhuan. Si Moyan bian zhu. (Changchun : Dongbei shi fan da xue chu ban she, 1996). (Hui gu Zhong wai wen xue da shi cong shu). Biographie von Franz Kafka. ?@? 1996 Yan, Jia. Fan kang ren ge : Kafuka. (Wuhan : Changjiang wen yi chu ban she, 1996). (Xi fang zhi zhe ren ge cong shu). Abhandlung über Frank Kafka. þÿ_F : ?@? 1997 Lin, Hesheng. "Di yu" li de wen rou : Kafuka. (Chengdu : Sichuan ren min chu ban she, 1997). (Xi fang ren wen si xiang jia hui gu cong shu). Abhandlung über Frank Kafka. PĀā'Ă 1999 [Biemel, Walter]. Dang dai yi shu de zhe xue fen xi. Waerte Bimeier zhu ; Sun Zhouxing, Li . (Beijing : Shang wu yin shu guan, 1999). Übersetzung von Biemel, Walter. Philosophische Analysen zur Kunst der Gegenwart. (Den Haag : Martinus Nijhoff, 1968). [Abhandlung über Franz Kafka; Marcel Proust; Pablo Picasso]. ă¥ðñ'ĄôąĆ [WC] 1999 [Brod, Max]. Kafuka zhuan. Makesi Buluode zhu ; Tang Yongkuan yi. (Guilin : Li jiang chu ban she, 1999). Übersetzung von Brod, Max. Über Franz Kafka : Franz Kafka, eine Biographie ; Franz Kafkas Glauben und Lehre ; Verzweiflung und Erlösung im Werk Franz Kafkas. (Frankfurt a.M. : Fischer, 1966). (Fischer Bücherei ; 735). ?@? 2002 Ren, Weidong. Kafka in China : Rezeptionsgeschichte eines Klassikers der Moderne. (Frankfurt a.M. : P. Lang, 2002). (Europäische Hochschulschriften ; Reihe 1. Deutsche Sprache und Literatur ; Bd. 1824). Diss. Fremdsprachenuniversität Beijing, 1997. [AOI] 2002 Zhang, Xiuqin. Kafuka de yu yan zhi hui. Zhang Xiuqin bian zhu. (Taizhong : Hao du chu ban you xian gong si, 2002). (Yu yan tang ; 4). Abhandlung über Frank Kafka. ?@?'CDćĈ Report Title - p. 36 of 558

2003 [Mairowitz, David Zane ; Crumb Robert]. Kafuka = Kafka. Daiwei Maluoweizi wen ; Luobote Kelunbu tu ; Zhao Liying yi. (Beijing : Wen hua xi shu chu ban she, 2003). (Xi fang wen hua tu wen su du). Übersetzung von Mairowitz, David Zane ; Crumb, Robert. Kafka for beginners. (Cambridge : Icon Books, 1993). = Introducing Kafka. (Northampton, Mass. : Kitchen Sink Press, 1994). ?@? 2005 [Jens, Walter ; Küng, Hans]. Shi yu zong jiao. Yisi Kun, Waerte Yansi zhu ; Li Yongping yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 2005). Übersetzung von Jens, Walter ; Küng, Hans. Dichtung und Religion : Pascal, Gryphius, Lessing, Hölderlin, Novalis, Kierkegaard, Dostojewski, Kafka. (München : Kindler, 1985). [Dostoyevsky]. ĉĊċ [WC]

Kahl, Angela (1961-) : Deutsche Sinologin Bibliographie : Autor 1987 Kahl, Angela. Tibets wilder Osten : mit dem Fahrrad über den Himalaya. (München : Frederking & Thaler, 1987). üBericht der Reise 1987, Chengdu, , Markham, Gartar, Derge, Qamdo, Tangmai, , Himalaya, Kathmandu , Gyanze, Xigaze, Lhaze, Tingri, Zhangmu]. [Cla]

Kahle, Paul = Kahle, Paul Ernst (Hohenstein 1875-1964 Bonn) : Protestantischer Theologe, Orientalist Bibliographie : Autor 1933 Kahle, Paul. Eine islamische Quelle über China um 1500. In : Acta orientalia ; 12 (1933). [WC]

Kähler, Julius (Kirchbarkau 1873-1952 Apenrade) : Journalist, Politiker Bibliographie : Autor 1914 Kähler, Julius. Deutschland und China. (München : Callwey, 1914). [WC]

Kahn, Camille Gaston = Kahn, Gaston (1864-1928) : Französischer Diplomat Biographie 1889-1990 Camille Gaston Kahn ist Konsul des französischen Konsulats in Longzhou. [France2] 1892-1893 Camille Gaston Kahn ist Konsul des französischen Konsulats in Guangzhou. [FFC1] 1896 Camille Gaston Kahn ist Konsul des französischen Konsulats in Dongxing. [France2] 1897-1900 Camille Gaston Kahn ist Konsul des französischen Konsulats in Haikou. [France2] 1904-1906 Camille Gaston Kahn ist Konsul des französischen Konsulats in Guangzhou. [FFC1] 1909-1913 Camille Gaston Kahn ist Konsul des französischen Konsulats in Tianjin. [CFC,Int] 1913-1915 Camille Gaston Kahn ist Generalkonsul des französischen Konsulats in Shanghai. [FFC1]

Kahn, Paul (um 1988) Bibliographie : Autor 1988 Kahn, Paul. Kenneth Rexroth's Tu Fu. In : Yearbook of comparative and general literature, vol. 37 (1988). [ZB] Report Title - p. 37 of 558

Kahn-Ackermann, Michael (Bayern 1946-) : Sinologe, Leiter des Goethe-Instituts in Beijing, Rom und Moskau, Übersetzer Bibliographie : Autor 1979 Kahn-Ackermann, Michael. China - Drinnen vor der Tür. (München : GDCF, 1979). Bericht über seinen Studienaufenthalt 1975-1977. [Cla] 1985 Zhang, Jie. Fangzhou = Die Arche. Übers. aus dem Chinesischen von Nelly Ma ; in Zusammenarbeit mit Michael Kahn-Ackermann. (München : Frauenoffensive, 1985). Übersetzung von Zhang, Jie. Fang zhou. (Beijing : Beijing chu ban she, 1983). Čč [WC] 1985 Zhang, Jie. Schwere Flügel : Roman. Aus dem Chinesischen von Michael Kahn-Ackermann. (München : Hanser, 1985). Übersetzung von Zhang, Jie. Chen zhong de chi bang. (Beijing : Ren min wen xue chu ban she, 1981). ÑÈ'Ďď [KVK] 1987 Zhang, Jie. Solange nichts passiert, geschieht auch nichts : Satiren. Aus dem Chinesischen von Michael Kahn-Ackermann. (München : Hanser, 1987).

Kahnweiler, Daniel-Henry (Mannheim 1884-1979 Paris) : Kunsthistoriker, Autor, Galerist Bibliographie : erwähnt in 1999 [Assouline, Pierre]. Tangweile : yi ge Bali hua shang de zhuan qi. Biai'er Asulin zhu ; Wei Defu, Tang Zhen yi. (Shanghai : Shanghai ren min mei shu chu ban she, 1999). (Xi fang zhu ming hua jia zhuan ji cong shu). Übersetzung von Assouline, Pierre. L'homme de l'art : D.-H. Kahnweiler (1884-1979). (Paris : Balland, 1988). ĐđĒ ēĔĕĖė'Ę [WC]

Kai, Hupo (um 1986) Bibliographie : Autor 1986 Bei pan de Huaerzi. Kai Hupo yuan zhu zhe ; Xu Lanxuan yi. (Taibei : Lin bai chu ban she, 1986). (Qiang wei jia ; 430). [Abhandlung über Albert Camus]. ęĚ'ěžĜ [WC]

Kai, Tai (um 1997) Bibliographie : Autor 1997 [Wells, H.G.]. Yin shen ren. He Qiao Wei'ersi zhu ; Xie Chen, Kai Tai yi. (Shanghai : Shao nian er tong chu ban she, 1997). (Shi jie ming zhu jin ku, ke huan xiao shuo juan). Übersetzung von Wells, H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). ĝĞ_ [WC]

Kaim, Julius Rudolf (1919-1964) : Deutscher Journalist Bibliographie : Autor 1963 Kaim, Julius Rudolf. Damals in Shanghai. (München : Prestel, 1963). [Exil in Shanghai 1920er und 1930er Jahre]. [ZhaZ3]

Kainz, Carl (um 1895) Report Title - p. 38 of 558

Bibliographie : Autor 1895 Kainz, C[arl]. Die sogenannten chinesischen Tempelmünzen : ein Beitrag zur chinesischen Medaillenkunde. (Berlin : A. Weyl, 1895). https://archive.org/details/ChinesischeTempelmuenzen1895/page/n1. [WC]

Kaiser, Georg (Magdeburg 1878-1945 Ascona) : Dramatiker Biographie 1922 Sun Chunfan schreibt den vermutlich ersten Artikel über den deutschen Expressionismus. Er stellt die Dramen Die Koralle, Gas, und Von morgens bis mitternachts von Georg Kaiser vor. Huang Guozhen : Sun meinte, dass die Expressionisten danach strebten, die bestehende schlechte Welt in eine ideale Welt umzuwandeln, dass sie aber nicht wüssten, auf welche Weise dies zu verwirklichen sei. [Hua10]

Bibliographie : Autor 1934 [Kaiser, Georg]. Cong qing chen dao ye ban. Liang Zhen yi. (Shanghai : Zhong hua shu ju, 1934). Übersetzung von Kaiser, Georg. Von morgens bis mitternachts : Stück in zwei Teilen. (Berlin : S. Fischer, 1934). ğĠġĢģĤ [WC,ZhaYi2]

Kalff, Lambert (1880-1962) : Steyler Missionar Biographie 1910-1919 Lambert Kalff ist Missionar der Steyler-Mission in Shandong. [Int]

Bibliographie : Autor 1932 Kalff, Lambert. Der Totenkult in Südschantung : ein Beitrag zur Volkskunde des Landes. (Yenchow : Druck und Verlag der katholischen Mission Yenchow, 1932). [Yanzhou, Shandong]. [WC] 1954 Kalff, Lambert. Einführung in die chinesischen Schriftzeichen. (Kaldenkirchen : Steyler Verlagsbuchhandlung, 1954). [WC]

Kalinke, Viktor = Klemm, Torsten (Jena 1970-) : Schriftsteller, Übersetzer, Verleger Bibliographie : Autor 1999 Laozi. Daodejing. [Hrsg. von] Viktor Kalinke. (Leipzig : Ed. Erata, 1999). [Text teilweise in Deutsch, teilweise in Chinesisch]. Bd. 1 : Versuch einer Wiedergabe seines Deutungsspektrums. Bd. 2 : Eine Erkundung seines Deutungsspektrums.[Dao de jing]. [WC]

Kalinowski, Marc (Garches 1946-) : Directeur d'études Ecole pratique des hautes études, Ve section Biographie 1972 Marc Kalinowski erhält das Tibetisch-Diplom des Institut national des langues et civilisations orientales. [EFEO] 1973 Marc Kalinowski erhält das Licence de chinois der Université Paris VII. [EFEO] 1978 Marc Kalinowski promoviert (3e cycle) in Sinologie an der Université Paris VII. [EFEO] Report Title - p. 39 of 558

1979-1993 Marc Kalinowski ist Mitglied der Ecole française d'Extrême-Orient. [EFEO] 1980 Marc Kalinowski forscht am Departement für Philosophie der Fudan-Universität in Shanghai. [EFEO] 1980-1985 Marc Kalinowski ist Mitarbeiter des Centre de documentation et d'études du taoïsme der Ecole pratique des hautes études, Centre national de la recherche scientifique (RCP 625). [EFEO] 1981-1984 Marc Kalinowski ist attaché de recherche am Institute for Research in Humanities der Universität Kyôto und Mitarbeiter des Hôbôgirin der Ecole française d'Extrême-Orient. [EFEO] 1985- Marc Kalinowski ist Redaktionsmitglied der Cahiers d'Extrême-Asie. [EFEO] 1986- Marc Kalinowski ist Mitarbeiter der Groupe de recherche sur l'histoire des sciences en Chine, en Corée et au Japon des Collège de France, Centre national de la recherche scientifique (GDR 798). [EFEO] 1986-1993 Marc Kalinowski gibt Vorlesungen an der Université Paris VII und am Institut national des langues et civilisations orientales. [EFEO] 1987-1994 Marc Kalinowski ist Mitarbeiter der Equipe de recherche sur les manuscrits de Dunhuang des Centre national de la recherche scientifique. [EFEO] 1991-1992 Marc Kalinowski ist Leiter der antenne der Ecole française d'Extrême-Orient und gibt Vorlesungen am Department of Cultural and Religious Studies der Chinese University of Hong Kong. [EFEO] 1993- Marc Kalinowski ist Directeur d'études des Chaire Systèmes de croyances et de pensée du monde sinisé der Ecole pratique des hautes études, Ve section. [EFEO] 1994- Marc Kalinowski ist Mitarbeiter des Centre de recherche sur la civilisation chinoise der Ecole pratique des hautes études, Centre national de la recherche scientifique (UMR 8583). [EFEO] 1995 Marc Kalinowski ist am Centre der Ecole française d'Extrême-Orient der Chinese University of Hong Kong tätig. [EFEO] 1998-2002 Marc Kalinowski ist Mitherausgeber von Early China. [AOI] ????- Marc Kalinowski ist Mitglied des Conseil scientifique der Ecole française d'Extrême-Orient. [EFEO] ????- Marc Kalinowski ist Mitglied des Conseil scientifique des Institut des hautes études chinoises. [EFEO]

Bibliographie : Autor 1976 Haoran [Hao, Ran]. Ma plume au service du prolétariat. Traduit du chinois par Joêl Bellassen, Marc Kalinowski, Michelle Loi. (Lausanne : A. Eibel, 1976). (La Chine d'aujourd'hui ; 2). [Original-Titel nicht gefunden]. 1978 Kalinowski, Marc. Présentation du "Lü shi chunqiu" et analyse de l'idéologie politique contenue dans l'ouvrage. (Paris : [s.n.], 1978. Diss. Univ. Paris 7, 1978. [Lü, Buwei. Lü shi chun qiu]. [CCFr] 1991 Xiao, Ji. Cosmologie et divination dans la Chine ancienne : le compendium des cinq agents (Wuxing dayi, VIe siècle). Traduit et annoté par Marc Kalinowski. (Paris : Ecole française d'Extrême-Orient ; Adrien-Maisonneuve, 1991). (Publications de l'Ecole française d'Extrême-Orient ; vol. 166). [Wu xing da yi. ĥĦħ] Report Title - p. 40 of 558

1997 En suivant la voie royale : mélanges offerts en hommage à Léon Vandermeersch. Réunis et présentés par Jacques Gernet et Marc Kalinowski ; avec la collaboration de Jean-Pierre Diény. (Paris : Ecole française d’Extrême-Orient, 1997. (Etudes thématiques ; no 7). 1999 Divination et rationalité en Chine ancienne. Préparé par Karine Chemla, Donald Herper et Marc Kalinowski. (Saint-Denis : Presses universitaires de Vincennes, 1999). (Extrême-Orient, Extrême-Occident ; 21).

Kallay, Dusan (Bratislava 1948-) : Grafik-Designer, Illustrator Bibliographie : Autor 1998 [Singer, Isaac Bashevis]. Tuo di yu shou cai nu. Yisa Xin'ge wen ; Kaili [Dusan Kallay] tu ; Li Shouyi yi. (Taibei : Taiwan mai ke, 1998). (Yisa Xin'ge ; 1. Hui ben shi jie shi da tong hua ; 17). Übersetzung von vier Short stories aus : Singer, Isaac Bashevis. Stories for children. (New York, N.Y. : Farrar, Straus and Giroux, 1984). ĨĩEÏĪ [Enthält] : Sheng lie mi er dao hua sha. Shang ren sheng lie mi er. Tuo di yu shou cai nu. Hai wu mu cun de zhang lao he zhen ni die er de yao shi. [WC]

Kallen, Christian (1950-) : Autor, Herausgeber, Photograph Bibliographie : Autor 1989 Bangs, Richard ; Kallen, Christian. Riding the dragon's back : the race to raft the upper Yangtze. (New York, N.Y. : Atheneum Macmillan, 1989). [Bericht der Reise 1987, Wilder Teil des Yangzi]. [Cla]

Kallen, Rudolf Friedrich (Heinsberg 1862-1909 Saigon) : Diplomat Biographie 1900-1901 Rudolf Friedrich Kallen ist Konsul des deutschen Konsulats in Guangzhou. [Meiji1] 1901-1920 Rudolf Friedrich Kallen ist Konsul des deutschen Konsulats in Tianjin. [Meiji1]

Kallenberg, Friedrich (um 1901) Bibliographie : Autor 1901 Kallenberg, Friedrich. Das Tagebuch eines Weltreisenden. 2 Teile in einem Bande. (Leipzig : Baum, 1901). Bd. 1 : Indien, Hymalaya, Tibet und Birma. Bd. 2 : Insulinde, China und Japan, Hawaii, Nordamerika [Reise nach und , sowie ein kurzer Aufenthalt in Guangzhou, Macao und Kong Kong]. [WC]

Kallgren, Joyce K. = Kallgren, Joyce Kislitzin (San Francisco 1930-2013) : Professor Institute of East Asian Studies, University of , Berkeley Biographie 1973-2001 Joyce K. Kallgren ist Mitglied des Editorial Board (1973-1990) und Editor (1991-2001) von Asian survey. [AOI] Report Title - p. 41 of 558

Bibliographie : Autor 1978 Kallgren, Joyce K. Enhancing the role of women in developing countries. (Washington D.C. : Agency for International Development, 1978). [WC] 1979 The People's republic of China after thirty years : an overview. Joyce K. Kallgren, editor. (Berkeley, Calif. : University of California, Institute of East Asian Studies, Center for Chinese Studies, 1979). (China research monograph ; no 15). [WC] 1987 Educational exchanges : essays on the Sino-American experience. Ed. by Joyce K. Kallgren and Denis Fred Simon. (Berkeley, Calif. : University of California, Institute of East Asian Studies, 1987). (Research papers and policy studies ; 21). [WC] 1988 ASEAN and China : an evolving relationship. Ed. by Joyce K. Kallgren, Noordin Sopiee, and Soedjati Djiwandono. (Berkeley, Calif. : University of California, Institute of East Asian Studies, 1988). (Research papers and policy studies ; 24). [WC] 1990 Building a nation-state : China after forty years. Ed. by Joyce K. Kallgren. (Berkeley, Calif. : University of California, Institute of East Asian Studies, Center for Chinese Studies, 1990. (China research monograph ; 37). [WC]

Kalmer, Joseph = Kalmus, Josef (Nehrybka, Polen 1898-1959 Wien) : Journalist, Übersetzer, Dichter Biographie 1922-1938 Joseph Kalmer studiert Ethnologie und Sinologie, betätigt sich als Lyriker, arbeitet als Fremdsprachenkorrespondent einer Bank, ist als Journalist, Übersetzer und Redakteur tätig. [Füh 1] 1938 Joseph Kalmer wird wegen antinationalsozialistischer Aktivitäten verhaftet und muss das Land verlassen. [Füh 1] 1938-1939 Joseph Kalmer arbeitet als Journalist in Prag. [Füh 1] 1939 Joseph Kalmer flieht nach England wo er drei Monate auf der Isle of Wight interniert wird. [Füh 1] 1947 Joseph Kalmer wird britischer Staatsbürger. [Füh 1]

Bibliographie : Autor 1947 Hsiao, Ch'ien [Xiao, Qian]. Die Seidenraupen. Einzig autorisierte Übertragung von Joseph Kalmer. (Herrliberg-Zürich : Bühl-Verlag, 1947). [Enthält] : Ein regnerischer Abend. Die Seidenraupen. Hinter anderer Leute Zaun. Die Bekehrung. Kastanien. Wenn dein Dach Schanghai. Der Briefmarkensammler. Die Seuche. 1947 Hsiao, Ch'ien [Xiao, Qian]. Die chinesische Literatur der Gegenwart : ein Überblick. Übersetzt von Joseph Kalmer. (Herrliberg-Zürich : Bühl-Verlag, 1947). (Bühl-Verlag-Blätter ; 20). [Füh 1] 1947 Lu, Hsün [Lu, Xun]. Segen. Aus dem Chinesischen übertragen von Joseph Kalmer. (Herrliberg-Zürich : Bühl-Verlag, 1947). (Bühl-Verlag-Blätter ; 21). 1950 Dschau, Schu-li [Zhao, Shuli]. Die Lieder des Li Yü-tsai : eine Erzählung aus dem heutigen China. Autorisierte Übersetzung von Joseph Kalmer. (Berlin : Verlag Volk und Welt, 1950). Übersetzung von Zhao, Shuli. Li Youcai ban hua. (Licheng : Hua bei xin hua shu dian, 1943). īĬĭĮį Report Title - p. 42 of 558

1953 Mao, Dun. Der Laden der Familie Lin [und andere Erzählungen]. Aus dem Chinesischen übersetzt von Joseph Kalmer. (Berlin : Volk und Welt, 1953). [WC] 1954 Pa, Chin [Ba, Jin]. Garten der Ruhe. Aus dem Chinesischen von Joseph Kalmer. (München : Hanser, 1954). Übersetzung von Ba, Jin. Qi yuan. (Xianggang : Nan guo chu ban she, 1944). İı 1955 Lu, Hsün [Lu, Xun]. Die Reise ist lang : gesammelte Erzählungen. Aus dem Chinesischen übersetzt von Joseph Kalmer. (Düsseldorf : Progress-Verlag Fladung, 1955). [KVK] 1987 Mao, Tun [Mao, Dun]. Seidenraupen im Frühling : Erzählungen und Kurzgeschichten. Aus dem Chinesischen von Fritz Gruner, Johanna Herzfeld, Evegret Meitz ; hrsg. und mit einer Nachbemerkung von Fritz Gruner. (München : C.H. Beck, 1987). = Mao, Dun. Seidenraupen im Frühling : zwei Erzählungen. Übers. von Joseph Kalmer ; Nachwort von F.C. Wieskopf. (Leipzig : Insel-Verlag, 1955). Übersetzung von Mao, Dun. Chun can. (Shanghai : Kai ming shu dien, 1935). IJij

Kalouskova, Jarmila (Rostow 1908- 1989 Prag) : Sinologin, Linguistin Karls Universität Prag, Tschechoslowakei Biographie 1945-1952 ca. Jarmila Kalouskova studiert Chinesisch am Oriental Institute der Karls Universität Prag, Tschechoslowakei. [Gal18,Int] 1953-1955 ca. Jarmila Kalouskova gibt Vorlesungen am Oriental Institute der Karls Universität Prag, Tschechoslowakei. [Int] 1956-1957 Jarmila Kalouskova studiert in Beijing [Wik]

Bibliographie : Autor 1964 Kalouskova, Jarmila. Etudes sur les aspects des verbes dans la langue chinoise moderne. (Prague : Nakladatelství CSAV, 1964). (Dissertationes orientales, 1). [WC] 1966 Kalouskova, Jarmila. La phrase et les constructions de phrases dans le chinois moderne. (Prague : Academia, 1966). ( Dissertationes orientales, 8). [WC]

Kalpakian, Laura (Long Beach, Calif. 1945-) : Schriftstellerin Bibliographie : Autor 1996 Kalpakian, Laura. Kesaite. Ka'erbajin zhu ; Xie Sudai yi. (Beijing : Chu ban she, 1996). Übersetzung von Kalpakian, Laura. Cosette : the sequel to Les misérables. (New York, N.Y. : HarperCollins, 1995). [Victor Hugo]. Ĵ  [WC]

Kaltenmark, Max = Kaltenmark, Maxime (Wien 1910-2002 Paris) : Directeur d'études Sciences religieuses de l'Ecole pratique des hautes études Biographie 1933 ca.-1938 Max Kaltenmark studiert Chinesisch und Japanisch an der Ecole nationale des langues ca. orientales vivantes und an der Ve Section Sciences religieuses der Ecole pratique des hautes études. [Eli1] 1935 Max Kaltenmark erhält das Chinesisch-Diplom der Ecole nationale des langues orientales vivantes. [Ber1] Report Title - p. 43 of 558

1938 Max Kaltenmark wird französischer Staatsbürger. [Eli1] 1946 Max Kaltenmark erhält das Japanisch Diplom der Ecole nationale des langues orientales vivantes. [Eli1] 1949-1953 Max Kaltenmark ist am Centre franco-chinois in Beijing. 1950 wird er Direktor. [Eli1,Soy 1] 1954-1957 Max Kaltenmark ist zuerst Chargé de recherches, dann Maître de recherches am Centre national de la recherche scientifique. [Eli1] 1957-1980 Max Kaltenmark ist Directeur d'études des Sciences religieuses der Ecole pratique des hautes études, section V. [Eli1]

Bibliographie : Autor 1895-1905 Se-ma,Ts'ien. Les mémoires historiques de Se-ma Ts'ien. Traduit et annotés par Edouard Chavannes. Vol. 1-5. (Paris : E. Leroux, 1895-1905). [Sima, Qian. Shi ji.] [Kap. 48-50 wurden von Chavannes als Manuskript hinterlassen. Max Kaltenmark hat sie herausgegeben und Kap. 51-52 übersetzt]. http://classiques.uqac.ca/classiques/chine_ancienne/auteurs_chinois.html. 1948 Kaltenmark, Max. Le dompteur des flots. (Pékin : Centre d'études sinologiques de Pékin,1948). (Han-hiue : bulletin du Centre d'études sinologiques de Pékin ; vol. 3, nos 1-2 (1948). Diplomarbeit Ecole pratique des hautes études, 1946. [Int] 1949 Kaltenmark, Max ; Kaltenmark, Odile. Les religions de la Chine. (Paris : ARmand Colin, 1949). [Eli1] 1953 Le Lie-sien tchouan : biographies légendaires des immortels taoistes de l'antiquité. Traduit et annoté par Max Kaltenmark. (Pékin : Université de Paris, Centre d'études sinologiques, 1985). [Lie xian zhuan]. 1956 Art de la Chine des Song. Etienne Balazs, Jacques Gernet, Max Kaltenmark [et al.]. (Paris : Musée Cernuschi, 1956). 1961 Kaltenmark, Max. Religion et politique dans la Chine des Ts'in et des Han. In : Diogène ; 34 (1961). (Jin). [Eli1] 1963 Kaltenmark, Max. Les danses sacrées en Chine. In : Les danses sacrées. (Paris : Ed. du Seuil, 1963). 1965 Kaltenmark, Max. Lao tseu et le taoïsme. (Paris : Ed. du Seuil, 1965). (Maîtres spirituels ; 34). 1972 Kaltenmark, Max. La philosophie chinoise. (Paris : Presses universitaires de France, 1972). (Que sais-je ? ; no 707). [2ème éd. corr. 1980]. 1980-2003 Philosophes taoïstes : Lao-tseu, Tchouang-tseu, Lie-tseu. Avant-propos, préface et bibliographie par [René] Etiemble ; textes traduits, présentés et annotés par Liou Kia-hway et Benedykt Grynpas ; relus par Paul Demiéville, Etiemble et Max Kaltenmark. (Paris : Gallimard, 1980-2003). (Bibliothèque de la Pléïade ; 283, 494). [Laozi. Dao de jing ; Zhuangzi. Nan hua jing ; Liezi].

Bibliographie : erwähnt in 2002 Elisasberg, Danielle. Max Kaltenmark 1910-2002. In : Journal asiatique ; vol. 290 (2002). [AOI]

Kaltenmark, Odile = Kaltenmark, Odile Weiller (Christiania, Norvegen 1912-2007) : Sinologin, Maître assistant für Chinesisch Ecole des langues orientales vivantes Report Title - p. 44 of 558

Biographie 1933 Odile Kaltenmark erhält das Diplom der Ecole des sciences politiques. [Lab10] 1938 Odile Kaltenmark erhält das Chinesisch-Diplom der Ecole des langues orientales vivantes. [Lab10] 1942-1947 Odile Kaltenmark ist Rekakteurin des Musée Cernuschi. [Lab10] 1943 Odile Kaltenmark erhält das Licence de lettres der Université de Paris. [Lab10] 1947-1953 Odile Kaltenmark ist Professorin des Centre d'études sinologiques in Beijing. [Lab10] 1960-1977 Odile Kaltenmark ist zuerst Chargée de conférences, Chargée de cours, dann Maître assistant für Chinesisch an der Ecole des langues orientales vivantes. [Lab10]

Bibliographie : Autor 1948 Kaltenmark, Odile. La littérature chinoise. (Paris : Presses universitaires de France, 1948). (Que sais-je ?. Le point des connaissances actuelles ; 296). [3e éd. mis à jour 1967 ; 4e éd. 1977]. = Kaltenmark, Odile. Die chinesische Literatur. (Hamburg : Hoepper, 1960). (Was weiss ich ? ; 19). 1955 Kaltenmark, Odile. Catalogue raisonné d'images populaires chinoises de la Bibliothèque nationale. (Paris : Bibliothèque nationale, 1955). [Lab10]

Kalvadona, Dana (1928-2003) : Tschechische Sinologin Biographie 1954-1960 Dana Kalvadona ist Dozentin für moderne chinesische Literatur an der Karls Universität Prag, Tschechoslowakei. [Gal18] 1957-1958 Dana Kalvadona forscht in China, vor allem über Sichuan Theater. [Gal18] 1969 Dana Kalvadona promoviert. Sie wird vom Department of the Countries of Asia and Africa der Karls Universität Prag entlassen, erhält aber eine Arbeit am Department of Theatre and Film. [Gal18] 1980 Dana Kalvadona kann zurück an das Department of the Countries of Asia and Africa der Karls Universität Prag, Tschechoslowakei, darf aber nicht unterrichten. [Gal18]

Bibliographie : Autor 1956 Kalvadona, Dana ; Sis, Vladimir ; Vanis, Josef. Schüler des Birngartens : das chinesische Singspiel. (Prag : Artia, 1956). [WC] 1956 Kalvadona, Dana ; Vanis, Josef ; Sis, Vladimir. Chinese theatre. (London : Artia for Spring Books, 1956). [WC] 1968 Kchung, Sang- [Kong, Shangren]. Vejir s broskvovymi kvet. Transl. by Dana Kalvadona (Praha : Odeon, 1968). [Kong, Shangren. The peach-blossom fan]. [WC] 1987 Kalvadona, Dana. Divadelne kultury Vychodu. (Bratislava : Tatran, 1987). [Theatre cultures of the East]. [WC] 1992 Kalvadona, Dana. Cinske divadlo. (Prague : Panorma, 1992). [Chinese theatre]. [Gal18] 1996 Kalvadona, Dana. The bamboo-leaf boat : the magic of the Chinese theatre. (Praha : Univerzita Karlova, 1996). [WC] Report Title - p. 45 of 558

2003 Kalvadona, Dana. Asijske divadlo na konci milenia. (Praha : Academia, 2003). [Artikel-Sammlung über Theater der Jahre 1961-2001]. [WC]

Kamachi, Noriko (1928-) : Professor of History, Department of Social Science, University of -Dearborn Bibliographie : Autor 1975 Kamachi, Noriko ; Fairbank, John K. ; Ichiko, Chûzô. Japanese studies of modern China since 1953 : a bibliographical guide to historical and social science research on the nineteenth and twentieth centures : supplementary volume for 1953-1969. (Cambridge, Mass. : East Asian Research Center, Harvard University Press, 1975). (Harvard East Asian monographs ; 60).

Kambara, Tatsu (um 2007) Bibliographie : Autor 2007 Kambara, Tatsu ; Howe, Christopher. China and the global energy crisis : development and prospects for China's oil and natural gas. (Cheltenham, Glos : Edward Elgar, 2007).

Kambartel, Friedrich (Münster, Westfalen 1935-) : Philosoph Chinesische Übersetzungen und chinesische Sekundärliteratur in Worldcat unter : http://firstsearch.oclc.org/WebZ/FSPrefs?entityjsdetect=:javascript=true:screensize=large:sessionid= fsapp8-44844-frt0fdtd-rby80y:entitypagenum=1:0. Kamenskij, Pavel Ivanovic (1765-1845) : Russisch-orthodoxer Missionar Biographie 1794-1804 Pavel Ivanovic Kamenskij ist Student der 8. Russischen Geistlichen Mission in Beijing. [Pang1] 1821-1831 Pavel Ivanovic Kamenskij ist Leiter der 10. Russischen Geistlichen Mission in Beijing. [Pang1]

Kaminski, Gerd (Wien 1942-) : Professor für Chinese Studies State University of New York, Buffalo, Dozent für Völkerrecht Universität Wien, Leiter des Ludwig Boltzmann-Instituts für China- und Südostasienforschung Biographie 1960-1966 Gerd Kaminski studiert Rechtswissenschaften und Chinesisch an der Universität Wien. [Kami] 1966 Gerd Kaminski promoviert in Rechtswissenschaften an der Universität Wien. [Füh 1] 1971- Gerd Kaminski ist Geschäftsführer der Gesellschaft für Chinaforschung. [Kami] 1978 Gerd Kaminski habilitiert sich für Völkerrecht und Internationale Beziehungen an der Universität Wien. [Kami] 1978 Gerd Kaminski ist Leiter des Ludwig Boltzmann Institutes für China und Südostasienforschung. [Kami] 1981 Gerd Kaminski veranstaltet die Ausstellung "Österreich - China in der Angewandten Kunst". [Kami] Report Title - p. 46 of 558

1985 Gerd Kaminski veranstaltet die Ausstellung "Holzschnitte aus China in der Angewandten Kunst". [Kami] 1985- Gerd Kaminski ist Professor for Chinese Studies an der State University of New York, Buffalo. [Füh] 1986- Gerd Kaminski ist Honorarprofessor des Institutes für Internationale Kultur der Chinesischen Akademie der Wissenschaften. [Kami] 1992 Gerd Kaminski veranstaltet die Ausstellung "Herdgott und Habergeiss" im Volkskundemuseum Wien. [Kami] 1993 Gerd Kaminski veranstaltet die Ausstellung "Dr. Jakob Rosenfeld" im Heeresgeschichtlichen Museum. [Kami] 1996 Gerd Kaminski veranstaltet die Ausstellung "AODILI - 300 Jahre Österreich - China" in Krems. [Kami] 1997 Gerd Kaminski veranstaltet die Ausstellung "Verheiratet mit China" im Gesellschafts- und Wirtschaftsmuseum. [Kami] 1997- Gerd Kaminski ist Gastprofessor am Institut für Internationale Studien der Beijing-Universität. [Füh 1] 1997- Gerd Kaminski ist Research-Professor des Institutes für Internationale Beziehungen der Beijing-Universität. [Kami] 2000 Gerd Kaminski veranstaltet die Ausstellung "Drache - Majestät oder Monster" im Volkskundemuseum Wien. [Kami] 2000 Gerd Kaminski veranstaltet die Ausstellung "Zeitgenössische christliche Kunst in China" im Palais Harrach, Wien. [Kami] 2002 Gerd Kaminski veranstaltet die Ausstellung "Schiff - in Shanghai berühmt, in Wien vergessen" im Historischen Museum der Stadt Wien. [Kami] 2002 Gerd Kaminski veranstaltet die Ausstellung "Der Drache - eine Legende erwaqcht" im Schloss Trautenfels. [Kami] 2002- Gerd Kaminski ist Research-Professor der Beijing Normal University. [Kami] 2002-2003 Gerd Kaminski veranstaltet die Ausstellung "Hilf Himmel" im Volkskundemuseum Wien. [Kami] 2003 Gerd Kaminski veranstaltet die Ausstellung "Dr. Rosenfeld" im Nationalmuseum Beijing. [Kami]

Bibliographie : Autor 1971 Kaminski, Gerd. China, Taiwan : historische, politische und völkerrechtliche Betrachtungen zum China-Problem. (Frankfurt a.M. : Athenäum Verlag, 1971). (Völkerrecht und Aussenpolitik ; 12). 1973 Kaminski, Gerd. Chinesische Posititonen zum Völkerrecht. (Berlin : Duncker & Humblot, 1973). (Schriften zum Völkerrecht ; Bd. 31). Habil. Univ. Wien, 1973. 1975 Kaminski, Gerd. Die Haltung der Volksrepublik China zum völkerrechtlichen Gebietserwerb : demonstriert an den Fällen der Insel Zhenbao (Damanski) und den Diaoyu-Inseln (Senkaku-Inseln). (Wien : Österreichisches China-Forschungsinstitut, 1985). (Berichte des Österreichischen China-Forschungsinstitut ; Nr. 3). Report Title - p. 47 of 558

1977 Kaminski, Gerd ; Weggel, Oskar. Das Recht und die Massen : Recht und Rechtspflege in der VR China. (Wien : Österreichisches China-Forschungsinstitut, 1977). (Berichte des Österreichischen China-Forschungsinstituts ; Nr. 10). 1977 Kaminski, Gerd. Die prinzipielle Haltung der VR China zu internationaler Ordnung und Völkerrecht. (Wien : Österreichisches China-Forschungsinstitut, 1977). (Berichte des Österreichischen China-Forschungsinstituts ; Nr. 9). 1978 Kaminski, Gerd. Menschenrechte in China. (Wien : Ludwig Boltzmann Institut für China- und Südostasienforschung, 1978). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 11). 1980 Kaminski, Gerd ; Unterrieder, Else. Von Österreichern und Chinesen. (Wien : Europa Verlag, 1980). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 13). 1982 China und das Völkerrrecht. Hrsg. von Gerd Kaminski und Oskar Weggel. (Hamburg : Institut für Asienkunde, 1982). (Mitteilungen des Instiuts für Asienkunde Hamburg ; Nr. 126). 1983 Kaminski, Gerd. China gemalt : chinesische Zeitgeschichte in Bildern Friedrich Schiffs. (Wien : Europa Verlag, 1983). (Berichte des Ludwigs-Boltzmann-Institutes für China- und Südostasienforschung ; 18). [KVK] 1986 Kaminski, Gerd. Der Halbe Himmel für die Frauen ? : zum chinesischen Ehe- und Familienrecht. (Wien : Wehling, 1986). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 22) 1986 Kaminski, Gerd. Pandabären statt Parolen : chinesische Zeitgeschichte in Zeugnissen chinesischer Kindermalerei. (Wien : Europa-Verlag, 1986). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 24). 1988 Kaminski, Gerd ; Unterrieder, Else. Der Zauber des bunten Schattens : chinesisches Schattenspiel einst und jetzt. (Klagenfurt : Carinthia, 1988). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 26). 1989 Kaminski, Gerd ; Unterrieder, Else. Wäre ich Chinese, so wäre ich Boxer : das Leben an der k. und k. Gesandtschaft in Peking in Tagebüchern, Briefen und Dokumenten. (Wien : Europaverlag, 1989). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 28), Quellen über die Gesandtschaft der Österreichisch-Ungarischen Monarchie. [LOC] 1991 Herdgott und Habergeiss : Leben und Brauch in China und Österreich : ein Vergleich in Bildern und Sachen. Hrsg. von Franz Grieshofer und Gerd Kaminski. (Wien : Österreichisches Museum für Volkskunde, 1991). (Schriftenreihe des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Bd. 29). 1993 Kaminski, Gerd. General Luo genannt Langnase : das abenteuerliche Leben des Dr. med. Jakob Rosenfeld. (Wien : Löcker, 1993). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 31). 1996 Aodili : Österreich-China : Geschichte einer 300jährigen Beziehung. Hrsg. von Gerd Kaminskiund Barbara Kreissl. (Wien : Österreichische Gesellschaft zur Förderung freundschaftlicher undkultureller Beziehungen zur Volksrepublik China, 1996. (Berichte des Ludwig Boltzmann Institutesfür China- und Südostasienforschung ; Nr. 32). 1997 Kaminski, Gerd. Verheiratet mit China : die unglaubliche Geschichte einer Österreicherin in China. (Wien : Löcker, 1997). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 33). [KVK] Report Title - p. 48 of 558

1998 Kaminski, Gerd. Hai shang hua meng lu : yi wei wai hua bi jia bi xia di jiu Shanghai. ( Shi : jiao yu chu ban she, 1998). Übersetzung von Kaminski, Gerd. China gemalt: chinesische Zeitgeschichte in Bildern Friedrich Schiffs. (Wien : Europa Verlag, 1983). (Berichtedes Ludwigs-Boltzmann-Institutes für China- und Südostasienforschung ; 18). ĵĶķĸĹ : ĺGķĻ*Ļļ'ĽĶĵ 2000 Kaminski, Gerd. Der Boxeraufstand : entlarvter Mythos. (Wien : Löcker, 2000). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 38). 2001 Kaminski, Gerd. Der Blick durch die Drachenhaut : Friedrich Schiff : Maler drei Kontinente. (Wien : ÖGCF, 2001). [KVK] 2002 Grieshofer, Franz ; Kaminski, Gerd. Hilf Himmel ! : Götter und Heilige in China und Europa. (Wien : Österreichisches Museum für Volkskunde, 2002). (Kataloge des Österreichischen Museums für Volkskunde ; Bd. 81. Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 42). 2002 Rosenfeld, Jakob. Ich kannte sie alle : das Tagebuch des chinesischen Generals Jakob Rosenfeld. Aufgefunden und ausgewählt von Ann Margaret Frija-Rosenfeld ; Gerd Kaminski (Hg.). (Wien : Löcker, 2002). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 42). 2003 China's traditions : wings or shackles for China's modernization ? : symposium 2.-3. June 2003, Vienna. Gerd Kaminski (ed.). (Wien : Gesellschaft zur Förderung freundschaftlicher und ultureller Beziehungen zur Volksrepublik China, 2003). (Berichte des Ludwig-Boltzmann-Institutes für China- und Südostasienforschung ; Nr. 45). 2003 Kaminski, Gerd. Lao Shanghai fu shi hui : Aodili hua jia Xifu hua zhuan. (Shanghai :Shanghai wen yi chu ban she, 2003). Übersetzung von Kaminski, Gerd. Der Blick durch die Drachenhaut : Friedrich Schiff : Maler drei Kontinente. (Wien : ÖGCF, 2001). ˜Ķĵľ Ŀ : 2Pŀķ*Ł@ķö 2003 Kaminski, Gerd. Zhongguo de da shi dai : Luoshengte zai Hua shou ji, 1941-1949. (Beijing : Zhongguo she hui ke xue chu ban she, 2003), Übersetzung von Rosenfeld, Jakob. Ich kannte sie alle : das Tagebuch des chinesischen Generals Jakob Rosenfeld. Aufgefunden und ausgewählt von Ann Margaret Frija-Rosenfeld ; Gerd Kaminski (Hg.). (Wien : Löcker, 2002). (Berichte des Ludwig Boltzmann Institutes für China- und Südostasienforschung ; Nr. 42). ”H'ł¥ : .MŃńa, 1941-1949 2004 China's traditions : wings or shackles for China's modernization ? Gerd Kaminski (ed.). (Wien : Ludwig Boltzmann Gesellschaft, Institut für China- und Südostasienforschung, 2004). (Berichte des Ludwig-Boltzmann-Institutes für China- und Südostasienforschung ; Nr. 45). [KVK] 2010 Kaminski, Gerd. Pestarzt in China : das abenteuerliche Leben des Dr. Heinrich Jettmar. (Wien : Löcker, 2010). (Berichte des Österreichischen Institutes für China- und Südostasienforschung ; Nr. 57). [WC] 2011 Kaminski, Gerd. Von Österreichern und anderen Chinesen. (Wien : Lo#cker, 2011). (Berichte des Österreichischen Institutes für China- und Südostasienforschung ; Nr. 60). [WC]

Bibliographie : erwähnt in 1984 Walravens, Hartmut. Gerd Kaminski, Else Unterrieder : von Österreichern und Chinesen. [Rezension]. In : Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens, 135 (1984). [Darin enthalten ist ein von Erwin von Zach geschriebener Lebenslauf]. [AOI]

Kaminski, Herbert (1941-) Report Title - p. 49 of 558

Bibliographie : Autor 1976 Kaminski, Herbert ; Weggel, Oskar. Das chinesische Recht in der bundesdeutschen Forschung. (Hamburg : Institut für Asienkunde, 1976). (Mitteilungen des Instiuts für Asienkunde Hamburg ; Nr. 50). 1982 Chinas neuer Weg zum Recht : Materialien der ersten Internationalen Tagung über chinesisches Recht, unter Beteiligung einer offiziellen Delegation der VR China, 3.-5. März 1982, Palais Trautson, Wien. Gerd Kaminski (Hrsg.) unter Mitarbeit von Konrad Wegmann ; Redaktion, Else Unterrieder. (Wien : Selbstverlag des Ludwig Boltzmann-Institutes für China- und Südostasienforschung, 1982). (Berichte des Ludwig Boltzmann-Institutes für China- und Südostasienforschung ; Nr. 16 [i.e.17]).

Kammerer, Albert = Kammerer, Frédéric Albert (Paris 1875-1951 Paris) : Jurist, Diplomat Biographie 1905-1906 Albert Kammerer ist Konsul des franzsischen Konsulats in Hankou. [FFC1]

Bibliographie : Autor 1944 Kammerer, Albert. La découverte de la Chine par les portugais au XVIème siècle et la cartographie des portulans. Avec des notes de toponymie chinoise par Paul Pelliot. (Leiden : Brill, 1944). (T'oung pao ; suppl. au vol. 39).

Kammerer, Paulus (Georgen, Baden 1851-1931 Heidelberg) : Missionar Basler Mission Biographie 1877-1897 Paulus Kammerer ist Missionar der Basler Mission in China. [SunL1]

Kampen, Jan von (gest. 1664) : Holländischer Diplomat Biographie 1661 Zweite holländische Gesandtschaft unter Jan von Kampen und Constantin Nobel zu Kaiser Shunzi. [Cou]

Kampf, Leopold (1881-) : Polnischer Schriftsteller, Dramatiker Biographie 1936 Ba, Jin. Qian ye yi ben xu. In : Sheng zhi chan hui. (Shanghai : Shang wu yin shu guan, 1936). [Artikel über Kampf, Leopod. Am Vorabend : Drama in drei Akten [ID D37393]. "It is probably ten years ago that a fifteen year old youth was reading this little book. At that time he had just embraced the ideal of loving mankind and loving the world ; he had the childish illusion that a new society in which everybody shares happiness would rise with tomorrow's sun and that all evils would instantly vanish. Reading the little book in this frame of mind, he was indescribably stirred. That book opened for his a new vista and let him see the great tragedy of a generation of youth in another country striving for the liberty and happiness of the people. In that book the fifteen year old formed for the first time the hero of his dreams, found moreover his life's career. He introduced that book to his friends as a precious jewel. They even copied it down word by word, and because it was a play, they played it on stage several times. This child was myself, and the book was the Chinese translation of On the eve." [Ng1:S. 187-188]

Bibliographie : Autor Report Title - p. 50 of 558

1901 [Kampf, Leopold]. Ye wei yang. Li Shizeng yi. In : Min xu bao ; Oct.10-Nov. 19 (1901). Übersetzung von Kampf, Leopod. Am Vorabend : Drama in drei Akten. (Berlin : Schuster & Loeffler, 1905). = On the eve : a drama in three acts. (New York, N.Y. : Wilshire Book Co., 1907). ģŅņ [Ng2] 1936 [Kampf, Leopold]. Ye wei yang. Ba Jin yi. In : Ba, Jin. Men kan. (Shanghai : Wen hua sheng huo chu ban she, 1936). Übersetzung von Kampf, Leopod. Am Vorabend : Drama in drei Akten. (Berlin : Schuster & Loeffler, 1905). = On the eve : a drama in three acts. (New York, N.Y. : Wilshire Book Co., 1907). ģŅņ / eŇ [Ng1]

Kan, Kan (um 1983) Bibliographie : Autor 1983 [Defoe, Daniel]. Lubinxun piao liu ji. Dan Difu zhu ; Kan Kan bian yi ; Lin Yaoyong hui tu. (Xianggang : Ming hua chu ban gong si, 1983). (Tu hua gu shi cong shu). Übersetzung von Defoe, Daniel. The life and strange surprizing adventures of Robinson Crusoe, of York, mariner : who lived eight and twenty years alone in an un-habited island on the coas of American, near the mouth of the great river of Oroonoque, having been cast : on shore by shipwreck, eherein all the men perished but himself. The farther adventures of Robinson Crusoe : being the second and last part of his life, and the strange surprizing accounts of his travels round three parts of the globe. Vol. 1-2. (London : W. Taylor, 1719). œňʼnŊNL [WC]

Kan, Yang (um 1997) Bibliographie : Autor 1997 [Weber, Max]. Min zu guo jia yu jing ji zheng ce : Weibo wen xuan di 1 juan. Makesi Weibo zhu ; Gan Yang bian xuan ; Kan Yang [et al.] yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 1997). (She hui yu si xiang con shu). Übersetzung von Weber, Max. Der Nationalstaat und die Volkswirtschaftspolitik. In : Weber, Max. Schriften zur Politik. (Freiburg i.B. und Leipzig : J.C.B. Mohr, 1895). [Akademische Antrittsrede an der Universität Freiburg, 1895]. ŋŌH*ĊōŎŏŐ : őp‡JŒœ [WC]

Kanari, Yôichi (1948-) Bibliographie : Autor 2000 Kanari, Yôichi. Tou shi kong bu de Gelin tong hua.Yang Jincheng, Liu Ziqian yi. (Taibei : Qi pin wen hua chu ban she, 2000). (Legend ; 4). Abhandlung über die Märchen der Brüder Grimm. ŔŕŖŗ'FŘřį [WC]

Kanazawa, Hiroshi (1935-) : Kunsthistoriker Bibliographie : Autor 1993 Brinker, Helmut ; Kanazawa, Hiroshi. Zen : Meister der Meditation in Bildern und Schriften. (Zürich : Museum Rietberg, 1993).

Kandel, Jochen (1941-) : Deutscher Sinologe, Übersetzer Report Title - p. 51 of 558

Bibliographie : Autor 1974 Kandel, Jochen. Die Lehren des Kung-sun Lung und deren Aufnahme in der Tradition : ein Beitrag zur Interpretationsgeschichte des abstrakten Denkens in China. (Würzburg : [s.n.], 1976). Diss. Univ. Würzburg, 1976. [Gongsun Longzi]. [WC] 1985 Kandel, Jochen. Das chinesische Brevier vom weinseligen Leben : heitere Gedichte, beschwingte Lieder und trunkene Balladen der grossen Poeten aus dem Reich der Mitte. (Bern : Scherz, 1985). [WC]

Kändler, Johann Joachim (Fischbach 1706-1775 Meissen) : Modellierer der Meissener Porzellanmanufaktur Biographie 1731 Johann Joachim Kändler wird Porzellan-Modellierer der Meissener Porzellanmanufaktur und Hofbildhauer von August dem Starken. [Wik]

Kane, Anthony P. (um 1989) Bibliographie : Autor 1989 Zheng, Yi. Old well. Transl. by David Kwan ; introd. by Anthony P. Kane. (San Francisco : China Books & Periodicals, 1989). (New Chinese fiction). Übersetzung von Zheng, Yi. Lao jing. (Taibei : Hai feng, 1989). ˜Ś [WC]

Kane, Daniel (Melbourne 1948-) : Linguist, Sinologe, Professor of Chinese Macquarie University, Sydney Biographie 1971 Daniel Kane erhält den B.A. in Chinese University of Melbourne. [Wik] 1975 Daniel Kane promoviert an der Australian National University. [Wik] 1976 Daniel Kane erhält den M.A. in Asian Studies Australian National University und wird Mitarbeiter des Australian Department of Foreign Affairs. [Wik] 1981 Daniel Kane ist Lecturer in Chinese University of Melbourne. [Wik] 1988-1993 Daniel Kane ist Wissenschaftler am Department of Chinese, Beiing University. [Wik] 1996 Daniel Kane ist Kulturberater der australischen Botschaft in Beijing. [Int] 1997- Daniel Kane ist Professor of Chinese Macquarie University, Sydney [Wik]

Bibliographie : Autor Kane, Daniel. : a survey of its history and current usage. (North Clarendon, VT : Tuttle, 2006). [WC] 1989 Kane, Daniel. The Sino-Jurchen vocabulary of the Bureau of Interpreters. (Bloomington, Ind. : Indiana University, Research Institute for Inner Asian Studies, 1989). (Uralic and Altaic Series ; vol. 153). [WC]

Kane, Harry Hubbell (1854-) Bibliographie : Autor Report Title - p. 52 of 558

1882 Kane, H[arry] H[ubbbell]. -Smoking in America and China : a study of its prevalence, and effects, immediate and remote, on the individual and the national. (New York, N.Y. : Putnam's Sons, 1882). http://umaclib3.umac.mo/record=b2564181. [WC]

Kane, James Herbert (Montreal 1910-1988) : Missionar China Inland Mission Biographie 1935 James Herbert Kane und Winnifred Kane kommen in Shanghai an. [BGC] 1935-1936 James Herbert Kane und Winnifred Kane lernen Chinesisch an der Sprachschule der China Inland Mission in Huaning (Anhui). [BGC] 1936-1944 James Herbert Kane und Winnifred Kane sind als Missionare in Fuyang (Anhui) tätig. [BGC] 1946-1948 James Herbert Kane und Winnifred Kane sind als Missionare in Fuyang (Anhui) tätig. [BGC] 1948-1950 James Herbert Kane und Winnifred Kane sind als Missionare in Wuhu (Anhui) tätig. [BGC] 1950 James Herbert Kane und Winnifred Kane müssen China verlassen und kehren nach Kanada zurück. [BGC]

Kane, Winnifred = Kane, Winnifred Mary (1912-1983) : Protestantische Missionarin China Inland Mission, Gattin von James Herbert Kane Biographie 1935 James Herbert Kane und Winnifred Kane kommen in Shanghai an. [BGC] 1935-1936 James Herbert Kane und Winnifred Kane lernen Chinesisch an der Sprachschule der China Inland Mission in Huaning (Anhui). [BGC] 1936-1944 James Herbert Kane und Winnifred Kane sind als Missionare in Fuyang (Anhui) tätig. [BGC] 1946-1948 James Herbert Kane und Winnifred Kane sind als Missionare in Fuyang (Anhui) tätig. [BGC] 1948 Winnifred Kane ist Lehrerin an einer Schule der China Inland Mission in Guling.. [BGC] 1948-1950 James Herbert Kane und Winnifred Kane sind als Missionare in Wuhu (Anhui) tätig. [BGC] 1950 James Herbert Kane und Winnifred Kane müssen China verlassen und kehren nach Kanada zurück. [BGC]

Kaneko, Eiichi (um 1960) Bibliographie : Autor 1969 [Kaneko, Eiichi]. Weibo de bi jiao she hui xue = Max Weber's comparative sociology. Jinzi Rongyi zhu ; Li Yongchi yi. (Taibei : Shui niu chu ban she, 1969). śp'ŜŝŞi [WC]

Kang, Aijing (um 1998) Bibliographie : Autor Report Title - p. 53 of 558

1998 You ling chuan = The ghost ship. Kang Aijing, Cai Yajing, Gao Huiting yi. (Taibei : Tian tian wen hua, 1998). (Tian tian wen ku. Ling huan chu chuang ; 4). ş‘Š [Enthält] : You ling chuan. Übersetzung von Middleton, Richard. The ghost ship. In : The ghost-ship & other stories. (London : T.F. Unwin, 1912). Pushkin, Alexander. The coffin-maker. In : The prose tales of Alexander Pushkin. (London : G. Bell, 1894). Hood, Tom. The shadow of a shade. In : Tales of the supernatural. (London : Pan Books, 1947). Stevenson, Robert Louis. Markheim. In : Pall Mall gazette (1884). Walpole, Hugh. The little ghost. In : The Oxford Book of English Ghost Stories (1931). Maupassant, Guy de. La confession. In : Le Gaulois ; 21 Oct. (1883). Maupassant, Guy de. La morte. In : Gil Blas : 31 mai (1887) = In : La main gauche. (Paris : Ollendorff, 1889). [WC,NCL]

Kang, Ansheng (um 1994) : Regisseur Biographie 1994 Aufführung von The merchant of Venice von William Shakespeare in der Übersetzung von Zhu Shenghao durch das Shanghai er tong yi shu ju yuan (Shanghai Children's Art Theatre) unter der Regie von Kang Ansheng. Kang Ansheng schreibt in den 'program notes' : "We sincerely hope, that in The merchant of Venice all the benevolence and beauty in human life will be loved and cherished by people and will further develop while everything malevolent and ugly will be censured and brought to an end." [Shak12:S. 85]

Kang, Cheng = Kahn, Ida (, 1873-1930) : Ärztin, Missionarin der Woman's Foreign Missionary Society of the Methodist Episcopal Church, Adoptierte Tocher von Gertrude Howe Biographie 1892 Gertrude Howe nimmt fünf chinesische Schüler nach Amerika mit, um sie an der studieren lassen zu können. Kang Cheng und Shi Meiyu studieren Medizin. [And] 1896 Kang Cheng und Shi Meiyu promovieren als erste chinesische Frauen an einer amerikanischen Hochschule, an der Medical School of the University of Michigan. [And] 1896 Kang Cheng kehrt nach Jiujiang (Jiangxi) zurück. [And] 1901 Kang Cheng und Shi Meiyu gründen das Elizabeth Skelton Danforth Hospital in Jiujiang (Jiangxi). [And] 1903 Kang Cheng gibt medizinische Vorträge in (Jiangxi). [And] 1910 World Missionary Conference in Edinburgh = Weltmissionskonferenz. und Rosalind Goforth, Arthur Henderson Smith, Kang Cheng, Cheng Jingyi, Shi Meiyu und nehmen daran teil. Die Konferenz betonte das kolonialistische Konzept der Verkündigung des Evangeliums an die "Heiden" und der Ausbreitung der Werte der "westlichen Zivilisation". [BGC,And,Wik] 1911 Kang Cheng schliesst das Studium der Literatur an der Northwestern University in Amerika ab. [And] 1920 Kang Cheng promoviert in Literatur an der University of Michigan. [And] Report Title - p. 54 of 558

1926 Gertrude Howe und Kang Cheng sind als Missionarinnen in Nanchang (Jiangxi) tätig.

Bibliographie : erwähnt in 1912 Burton, Margaret E. Notable women of modern China. (New York, N.Y. : Fleming H. Revell, 1912). [Betr. Dr. Hii King Eng, Mrs. Ahok, Dr. , Dr. Mary Stone, Yu Kuliang, Anna Stone]. [WC]

Kang, Chunzhi (um 1990) Bibliographie : Autor 1990 [Dewey, John]. Xue xiao yu she hui ; Er tong yu ke cheng. Duwei yuan zhu ; Lin Baoshan, Kang Chunzhi he yi. (Taibei : Wu nan tu shu chu ban gong si, 1990). (Jiao yu jing dian yi cong ; 2). Übersetzung von Dewey, John. The school and the society. (, Ill. : University of Chicago Press, 1900). Übersetzung von Dewey, John. The child and the curriculum. (Chicago, Ill. : University of Chicago Press, 1902). išEŝŞ : ŢřEţŤ [WC]

Kang, Guowei (um 1985) Bibliographie : Autor 1985 [Chekhov, Anton Pavlovich]. Qihefu duan pian xiao shuo xuan. Kang Guowei yi. (Taibei : Zhi wen, 1985). (Xin chao wen ku ; 311). [Übersetzung ausgewählter Short stories von Chekhov]. ťŦ@34567 [WC]

Kang, Honglin (um 1992) Bibliographie : Autor 1992 [Hyams, Joe]. Fu chou zhe de fei xing : Bushen qing nian shi dai de zhan dou chuan qi. Qiao Haiemusi zhu ; Yu Tianye, Kang Honglin, Peng Feng yi. (Beijing : Jun shi yi wen chu ban she, 1992). Übersetzung von Hyams, Joe. Flight of the avenger : George Bush at war. (San Diego, Calif. : Harcourt Brace Jovanovich, 1991). ŧŨ~'ũĦ›ŪūŬw¥'ŭŮĘ [WC]

Kang, Jian (um 1996) Biographie 1996 Kang, Jian. Sheng ming zhi yue : chong du Nicai [ID D18333]. Kang Jian schreibt : In den fünfziger und sechziger Jahren wurde die Philosophie Friedrich Nietzsches in der akademischen Welt in China of falsch ausgelegt. Dies war im wesentlichen vom sowjetischen Arbeitsstil abhängig. Infolge der akademischen Diskussion von 1957 bis 1962 in China kam die westliche Philosophie (einschliesslich der Nietzsches) zu kurz. Nietzsche war vor allem wegen seiner Gott-ist-tot-Auffassung für das 'rote' China ‚unzeitgemäss’ und dadurch als 'reaktionär' gekennzeichnet. Seine Werke wurden entweder falsch gedeutet oder gar nicht mehr gelesen. [Yu1:S. 127]

Bibliographie : Autor Report Title - p. 55 of 558

1988 [Thomas, Henry ; Thomas, Dana Lee]. Da zhe xue jia xiao zhuang. Tuomasi Hengli, Daina Li Tuomasi zhu ; Chen Yanhua, An Qingguo, Kang Jian yi. (Xi’an : Hua yue wen yi chu ban she, 1988). Übersetzung von Thomas, Henry ; Thomas, Dana Lee. Living biographies of great philosophers. (Garden City, N.Y. : Blue Ribbon Books ; London : Allen, 1941). Ĩ zŀ°ÆĨ z : Ąi*5ůŰěűŲ—ųŴ [Nie12] 1996 Kang, Jian. Sheng ming zhi yue : chong du Nicai. (Chengdu : Sichuan ren min chu ban she, 1996). (Si xiang da shi chong du xi lie). [Biographie von Friedrich Nietzsche]. .Þvŵ : Ȫæç [WC]

Kang, Jinzhi (um 1279) : Dramatiker Bibliographie : Autor 1974 Vermaning door een dode hond : vijf Chinese komedies uit het eind van de dertiende eeuw. Vertaald en ingeleid door W[ilt] Idema en D[irk] R. Jonker. (Amsterdam : De Arbeiderspers, 1974). (Chinese bibliotheek ; deel 5). [Enthält Dramen von Gang Hanqing, Kang Jinzhi und Bai Pu].

Kang, Le (um 2003) Bibliographie : Autor 1985 [Weber, Max]. Zhi pei de lei xing : Weibo xuan ji III. Weibo zhu ; Kang Le bian yi. (Taibei : Yun cheng wen hua shi ye gu feng you xiang gong si, 1985). (Xin qiao yi cong ; 5). Übersetzung von Weber, Max. Wirtschaft und Gesellschaft. (Tübingen : J.C.B. Mohr, 1922). (Grundriss der Socialökonomik ; Abt. 3). [Auszüge]. Ŷŷ'Ý£ : śp7¶III [WC] 1989 [Weber, Max]. Zong jiao yu shi jie : Weibo xuan ji II. Weibo zhu ; Kang Le, Jian Huimei yi. (Taibei : Yuan liu chu ban shi ye gu fen you xian gong si, 1989). (Xin qiao yi cong ; 3. Weibo xuan ji ; 2). Übersetzung von Weber, Max. Weber, Max. Gesammelte Aufsätze zur Religionssoziologie. Bd. 1. (Tübingen : J.C.B. Mohr, 1920). Freund, Julien. Sociologie de Max Weber. (Paris : Presses universitaires de France, 1968). ċ E † : śp7¶II [WC] 1990 [Weber, Max]. Jing ji yu li shi. Weibo zhu ; Kang Le yi. (Taibei : Yun chen wen hua shi ye gu feng you xian gong si, 1990). (Weibo xuan ji ; 4. Xin qiao yi cong ; 22). Übersetzung von Weber, Max. Wirtschaft und Gesellschaft. (Tübingen : J.C.B. Mohr, 1922). (Grundriss der Socialökonomie ; Abt. 3). Kap. 1-5. ŸŹEźŻ [WC] 1993 [Weber, Max]. Fei zheng dang xing de zhi pei : cheng shi de lei xing xue. Weibo zhu ; Kang Le, Jian Huimei yi zhe. (Taibei : Yuan liu chu ban shi ye gu fen you xian gong si, 1993). (Xin qiao yi cong ; 33). Übersetzung von Weber, Max. Wirtschaft und Gesellschaft. (Tübingen : J.C.B. Mohr, 1922). (Grundriss der Socialökonomie ; Abt. 3). żŽžſ'Ŷŷ : #ƀ'Ý£i [WC] 1993 [Weber, Max]. Zhi pei she hui xue. Kang Le, Jian Huimei yi. Vol. 1-2. (Taibei : Yuan liu chu ban gong si, 1993). (Xin qiao yi cong ; 31-32). Übersetzung von Weber, Max. Wirtschaft und Gesellschaft. (Tübingen : J.C.B. Mohr, 1922). (Grundriss der Socialökonomik ; Abt. 3). [Auszüge]. ŶŷŝƁô [WC] Report Title - p. 56 of 558

1996 [Weber, Max]. Yinduo di zong jiao : Yinduo jiao you Fojiao. Weibo zhu ; Kang Le, Jian Huimei yi. Vol. 1-2. (Taibei : Yuan liu chu ban shi ye gu fen you cian gong si, 1996). (Xing qiao yi cong ; 37-38). Übersetzung von Weber, Max. Hinduismus und Buddhismus. In : Weber, Max. Gesammelte Aufsätze zur Religionssoziologie. Bd. 2, Teil 2. (Tübingen : J.C.B. Mohr, 1921). (Gesammelte Ausätze zur Religionssoziologie). Ƃƃ'ċ : Ƃƃ EƄ [WC] 2003 [Weber, Max]. Fa lü she hui xue. Weibo zhu ; Kang Le, Jian Huimei yi. (Taibei : Yuan liu chu ban shi ye gu fen you xian gong si, 2003). (Xin qiao yi cong ; 42). Übersetzung von Weber, Max. Rechtssoziologie. Aus dem Manuskript hrsg. und eingel. Von Johannes Winckelmann. (Neuwied : H. Luchterhand, 1960). cdŝŞi [WC] 2004 [Weber, Max]. Jing ji xing dong yu she hui tuan ti. Kang Le, Jian Huimei yi. (Guilin : Guangxi shi fan da xue chu ban she, 2004). (Weibo zuo pin ji ; 4). Übersetzung von Weber, Max. Wirtschaft und Gesellschaft. (Tübingen : J.C.B. Mohr, 1922). (Grundriss der Socialökonomie ; Abt. 3). ōŎĦƅĊŝƁƆƇ [WC] 2004 [Weber, Max]. Zhongguo de zong jiao ; Zong jiao yu shi jie. Kang Le, Jian Huimei yi. (Guilin : Guangxi shi fan da xue chu ban she, 2004). (Weibo zuo pin ji). Übersetzung von Weber, Max. Die Wirtschaftsethik der Weltreligionen : Konfuzianismus und Taoismus. In : Weber, Max. Gesammelte Aufsätze zur Religionssoziologie. Bd. 1. (Tübingen : J.C.B. Mohr, 1920). ”H'ċƈ ; ċƈĊ † [WC] 2005 [Weber, Max]. Gu Youtai jiao. Kang Le, Jian Huimei yi. (Taibei : Yuan liu chu ban she, 2005). (Xin qiao yi cong ; 43-44). Übersetzung von Weber, Max. Das antike Judentum. (Tübingen : Mohr, 1921). (Gesammelte Aufsätze zur Religionssoziologie ; 3). ƉƊƋ [WC] 2007 [Weber, Max]. Xin jiao lun li yu zi ben zhu yi jing shen. Weibo zhu ; Kang Le, Jian Huimei yi zhe. (Taibei : Yuan liu chu ban shi ye gu fen you xian gong si, 2007). (Xin qiao yi cong ; 45). Übersetzung von Weber, Max. Die protestantische Ethik und der Geist des Kapitalismus. In : Archiv für Sozialwissenschaft und Sozialpolitik ; Bd. 20, H. 1 (1904) ; Bd. 21, H. 1 (1905). = Erw. Aufl. In : Weber, Max. Gesammelte Aufsätze zur Religionssoziologie. Bd. 1. (Tübingen : J.C.B. Mohr, 1920). ãƌƍ ƎƏEƐ¹Ƒƒ¼Ù [WC]

Kang, Leyi (um 1993) Bibliographie : Autor 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). Ɠň©L [WC] 1993 [Camus, Albert]. Yi xiang ren. A'erpei Kamiu zhu ; Kang Leyi yi. (Taibei : Wan xiang tu shu gu fen you xian gong si, 1993). (Wan xiang wen ku ; 18). Übersetzung von Camus, Albert. L'étranger. (Paris : Gallimard, 1942). ƔŸ_ [WC]

Kang, Maozhao (um 1981) : Chinesischer Diplomat Biographie 1964-1966 Kang Maozhao ist Botschafter der chinesischen Botschaft in Jugoslawien. [LCAB] Report Title - p. 57 of 558

1978-1981 Kang Maozhao ist Botschafter der chinesischen Botschaft in Brüssel, Belgien und Luxemburg.

Kang, Mingqiang (um 1999) Bibliographie : Autor 1999 [Henry, O.]. Jing cha he zan mei shi : Ou Hengli duan pianxiao shuo xuan. Ou Hengli zhu ; Wang Ji, Kang Mingqiang yi. (Nanjing : Yi lin chu ban she, 1999). (Shi jie wen xue ming zhu bai bu). Übersetzung von Henry, O. The cop and the anthem. In : New York World (1904). [Übersetzung von Short stories]. ƕƖÓƗ•ĉ : Ƙŀ345IJ [WC]

Kang, Ou (um 1971) Bibliographie : Autor 1971 [Steinbeck, John]. Qian jin de lie che. Kang . (Tainan : Zhong he chu ban she, 1971). Übersetzung von Steinbeck, John. The wayward bus. (New York, N.Y. : Viking Press, 1947). fƙ'ƚƛ [WC]

Kang, Peter (um 2018) : Professor Department of Taiwan and Regional Studies, National Donghwa University, Hualian, Taiwan Bibliographie : Autor 2018 Changing Taiwanese identitites. Ed. by J. Bruce Jacobs and Peter Kang. (London : Routledge, 2018). [WC]

Kang, Shilin (um 1995) Bibliographie : Autor 1995 [Fitzgerald, F. Scott]. Ye wei yang. Feizijieluo yuan zhu ; Tang Xinmei, Kang Shilin dao du. (Taibei : Gui guan, 1995). (Gui guan shi jie wen xue ming zhu ; 85). Übersetzung von Fitzgerald, F. Scott. Tender is the night. (New York, N.Y. : Scribner, 1934). ģŅņ [WC]

Kang, Wenxiong (um 1995) Bibliographie : Autor 1995 [Dunne, Dominick]. Ling hun gui chu. Duomingnike Duni zhu ; Kang Wenxiong yi. (Taibei : Lin yu wen hua, 1995). (Xian dai ren wen ku ; 3). Übersetzung von Dunne, Dominick. The mansions of Limbo. (New York, N.Y. : Crown, 1991). ‘Ɯ’Ɲ [WC]

Kang, Wenxiu (um 1995) Bibliographie : Autor 1995 [Holt, Victoria]. Ye ying di mi mi. Weiduoliya Hete zhu ; Kang Wenxiu yi. (Taibei : Guo ji cun wen ku shu dian, 1995). (Xin yi, ming jia ming zhu ; 20). Übersetzung von Holt, Victoria. Secret for a nightingale. (London : Collins, 1986). ģƞ'Ɵ® [WC]

Kang, Ximin (um 1992) Report Title - p. 58 of 558

Bibliographie : Autor 1992 Kang, Ximin. Shashibiya xi ju shang xi ci dian. Xue Dizhi, Chen Fan, Zhang Caiming fu zhu bian. (Taiyuan : jiao yu chu ban she, 1992). [Wörterbuch von William Shakespeare]. Ơ¸ĆơƢ [WC]

Kang, Xinwen (um 1991) Bibliographie : Autor 1991 [Pernoud, Régine]. Faguo zi chan jie ji shi. Leijina Pei'ernu zhu ; Kang Xinwen deng yi. (Shanghai : Shanghai yi wen chu ban she, 1991). Vol. 1 : Cong fa duan dao jin dai. Vol. 2 : Jin dai. Übersetzung von Pernoud, Régine. Histoire de la bourgeoisie en France. Vol. 1-2. (Paris : Ed. du Seuil, 1960-1962). Vol. 1 : Des origines aux temps modernes. Vol. 2 : Les temps modernes. cHƣƤƥƦŻ [WC]

Kang, Yonghe (Tianjin 1915-) : Berater der All-China Federation of Trade Unions Biographie 1983 Eine chinesische Handels-Delegation unter Kang Yonghe besucht Australien. [Tho2]

Kang, Youwei (Nanhai, Guangdong 1858-1927 Qingdao, Shandong) : Politiker, Schriftsteller, Gelehrter, Dichter Biographie 1898 Kang, Youwei. Qing kai xue xiao zhe [ID D23501]. Er schreibt über die Einrichtung öffentlicher Schulen in China : "In den letzten einhundert Jahren haben sich die Geisteswissenschaften enorm entwickelt. Der preussische König Freidrich der Grosse hat wiederholt den berühmten Franzosen Voltaire in sein Schloss Sanssouci eingeladen, um von ihm zu lernen. Aus der Schweiz liess er Pestalozzi kommen und führte die allgemeine Schulbildung für alle Bürger ein. Er ordnete an, dass in den Gemeinden Grundschulen errichtet werden, deren Besuch für alle Bürger des Landes ab sieben Jahre zur Pflicht gemacht wird. Unterrichtet wurden Literatur und Geschichte, Mathematik, Geographie, Physik, Gesang und Musik. Die Schulzeit beträgt acht Jahre. Wenn ein Kind die Schule nicht besucht, werden die Eltern bestraft. In den Kreisstädten wurden Gymnasien errichetet, in die man mit vierzehn Jahren eintritt. Hier kommen weiter Fächer hinzu, die eine vertiefte Ausbildung ermöglichen. Daneben erlernt man Fremdsprachen und erwirbt Kenntnisse in angewandten Disziplinen. In den Gymnasien unterseidet man eine zweijährige Unterstufe und eine zweijährige Oberstufe. Nach Abschluss der Unterstufe kann man ein Studium an einer Fachschule aufnhemen. Hier kann man alle Fertigkeiten erwerben, die der Mensch braucht. Ganz gleich, ob es sich um Agronomie, Bergbau, Handel, Forstwirtschaft, Maschinenbau, Bauwesen oder Fahrzeugtechnik handelt, für alles gibt es eine Spezialausbildung. Nach Abschluss des Gymnasiums oder der Fachschule kann der Absolvent eine Hochschule besuchen, wo die vier Disziplinen Wirtschaft, Philosophie, Recht und Medizin gelehrt werden. Später haben dann alle anderen Staaten die Volksbildung Preussens zum Vorbild genommen und sich daran orientiert. Von allen Bildungssystemen der verschiedenen Staaten ist keines so ausgefeil wie das in Deutschland. Auch die staatsbürgerliche Erziehung wird in Deutschland hochgeschätzt. Japan als unser Nachbar, mit dem wir durch eine gemeinsame Kultur verbunden sind, ist ebenfalls als Vorbild geeignet." [Kuo20:S. 171-173] Report Title - p. 59 of 558

1898 Kaiser Guangxu und eine kleine Gruppe von Intellektuellen unter Führung von und Liang Qichao plädieren für Reformen zur Modernisierung Chinas in der Politik, im Bildungswesen durch Gründung neuer Hochschulen und in der Wirtschaft. [Ger,MenH1] 1899 Kang Youwei reist nach Kanada. Er trifft Wilfrid Laurier. [Wic6:S. 75] 1899 Kang Youwei besucht zum ersten Mal Kanada. Er gründet die erste Niederlassung der North American branch of reform association in Victoria. [Wic6:S. 74,Wic9] 1899 Kang Youwei und Liang Qichao über Übersetzungen : "In the thirty years since the Meiji reform Japan has been seeking new knowledge from all parts of the world. The Japanese have translated and written as many as several thousand books, particularly on political science, economics, philosophy, and sociology. They are all necessary in expanding our knowledge and empowering our nation. The Japanese language is similar to ours, the Japanese have translated all the bood books of new learning on politics, literature, and the military. The Japanese language is 80 percent Chinese. Therefore, translating books from Japanese takes less effort and time. If you want to be able to read books on politics, economics, and philosophy in Western languages, the fastest way may take you at least five or six years. If you study any of those languages in a usual and gradual way, you must spend over ten years, but you may simply spend a few months achieving decent success in learning Japanese." [Tian1:S. 50-51] 1899-1911 Gründung und Bestehen der Chinese Empire Reform Association = Bao huang hui in Victoria. Eröffnung durch Kang Youwei in Victoria, Vancouver, New Westminster, Toronto, Ottawa und Montreal. [ChiCan9,Wic6:S. 75] 1904 Kang Youwei besucht zum dritten Mal Kanada. Er besucht zwölf kanadische Niederlassungen der Chinese Reform Association und besucht zwei von der Association gegründeten chinesischen Schulen in Victoria und Vancouver. [Wic9] 1904-1914 Kang Youwei reist durch zwanzig Länder Europas, nach Amerika und Kanada. [Ren] 1905 Kang Youwei, als Präsident der Chinese Empire Reform Association, besucht Homer Lea in und befördert ihn zum Generalleutnant. [ANB] 1914 Kang Youwei kehrt nach China zurück. [Ren]

Bibliographie : Autor 1886 Kang, Youwei. Zhu tian jiang. (China : [s.n.], 1930). [Reden über die Kosmologie, geschrieben 1886]. [Enthält : Astronomische Hypothesen von und Pierre-Simon de Laplace, Kants Kritik des ontologischen Gottesbeweises]. Ƨ ƨ [WC,Kant3] 1898 Kang, Youwei. Qing kai xue xiao zhe. ([S.l., s.n.] Juli 1898). In : Kang Youwei zheng lun ji. (Beijing : Zhong hua shu ju, 1981). (Zhongguo jin dai ren wu wen ji cong shu).[Über Erziehung]. ųĬƩŏö [Kuo20] 1898 [Rousseau, Jean-Jacques]. Min yue tong yi. [Ed. Kang Youwei, Liang Qichao]. (Shanghai : Tong wen yi shu, 1898). Übersetzung von Rousseau, Jean-Jacques. Du contrat social. (Amsterdam : M.M. Rey, 1762). [Erste Übersetzung des 1. Kapitels ; Übersetzung aus dem japanischen Text Minyaku-yaku-kai von Nakae Chômin]. ŋTƪƒ [Rous88,Rous20] 1905-1907 Kang, Youwei. Ou zhou shi yi guo you ji. (Shanghai : Guang zhi shu ju, 1905-1907). [Bericht über seine Reise in Europa. Erschienen sind nur die Berichte über Italien und Frankreich]. Ƙƫ11HƬL [Kang, Youwei. Selections from Notes on travels around Europe. Transl. by Daniel Kane. In : Renditions ; nos 53-54 (2000)]. [AOI,Egg] Report Title - p. 60 of 558

1908 Kang, Youwei. Kang Nan hai Rui shi you ji ; Bu Deguo you ji. (Jiujinshan : Shi jie ri bao, 1908). [Reise in Deutschland und der Schweiz]. ųƭĵƮƬL ; Ư1—ưL [Leut11] 1935 Kang, Youwei. Da tong shu. Kang Youwei zhu ; Qian Anding jiao ding. (Shanghai : Zhonghua shu ju, 1935). [Das utopische Werk ist beeinflusst von Bellamy, Edward. Looking backward, 2000-1887. (Boston : Ticknor ; Toronto : W. Bryce, 1888). ƱB [Fan3] 1970 [Kang, Youwei]. K'ang Yu-weis svenska resa 1904. Översatt av Göran Malmqvist. (Stockholm : Almqvist & Wiksell, 1970). [Reise nach Schweden]. [WC] 1985 Kang, Youwei. Qu zhou shi yi guo you ji er zhong. (Changsha : Yue lu shu she : Hunan sheng xin hua shu dian fa xing, 1985). (Zou xiang shi jie cong shu). [Bericht seiner Reise in Amerika und Europa 1919]. [Egg]

Bibliographie : erwähnt in 1935 Franke, Wolfgang. Die staatspolitischen Reformversuche K'ang Yu-weis und seiner Schule : ein Beitrag zur geistigen Auseinandersetzung Chinas mit dem Abendlande. (Hamburg : [s.n.], 1935). Diss. Univ. Hamburg, 1935. [Kang Youwei] 1965 Xiao, Gongquan. The case for constitutional monarchy : K'ang Yu-wei's plan for the democratization of China. In : Monumenta serica ; vol. 24 (1965). [Kang Youwei]. [WC] 1967 Xiao, Gongquan. In and out of Utopia : K'ang Yu-wei's social thought. (Seattle, Wash. : University of Washington, Far Eastern and Russian Institute, 1967). (Reprint series / Modern Chinese History Project ; no 31). [Kang Youwei]. [WC] 1968 Xiao, Gongquan. Economic modernization : K'ang Yu-wei's ideas in historical perspective. In : Monumenta serica ; vol. 27 (1968). [Kang Youwei]. [WC]

Kangstrom, Ingrid (um 1929) : Missionarin Mission Covenant Church of Sweden Biographie 1929 Ingrid Kangstrom ist Missionarin der Covenant Church of Sweden in Kashgar, Xinjiang. [Swe5]

Kangstrom, Petrus (um 1929) : Missionar Mission Covenant Church of Sweden Biographie 1929 Petrus Kangstrom ist Missionar der Covenant Church of Sweden in Kashgar, Xinjiang. [Swe5]

Kangxi = Shengzu (1654-1722, reg. 1661-1722) : Kaiser Biographie 1661 Beginn der Herrschaft von Kaiser Kangxi, der wegen seiner Minderjährigkeit von vier Mandschufürsten vertreten wird. [Col] 1665 Johann Adam Schall von Bell wird auf Veranlassung von Yang Guangxian zum Tode verurteilt. Die Anklage lautet auf Rebellion gegen den Staat, denn das Christentum sei eine verwerfliche Religion und er habe die Leitung des Astronomischen Ministeriums nur übernommen, um das Christentum zu verbreiten. Auch werfen ihm die Regenten vor, dass er durch die Wahl eines schlechten Begräbnisplatzes und Begräbnistages für einen kleinen Prinzen schuld am Tod von Shunzhi sei. Adam Schall von Bell wird durch Ferdinand Verbiest verteidigt und anschliessend von Kaiser Kangxi rehabilitiert. [BBKL,Väth,Col] Report Title - p. 61 of 558

1665 Kaiser Kangxi möchte einen richtigen Kalender, den Ferdinand Verbiest erstellen soll. [BBKL] 1667 Kaiser Kangxi entlässt die Regenten und übernimmt die Macht. [Col] 1668 Yang Guangxian wird von Kaiser Kangxi ins Exil geschickt. [Ricci] 1671 Kaiser Kangxi erlaubt den Missionaren die Rückkehr in die Missionen. [Deh 1] 1675 Kaiser Kangxi besucht die Kirche Nantang in Beijing und verleiht ihr die Inschrift ‚Jingtian' (den Himmel verehren), was Schutz für religiöse Gebäude und Religionen bedeutet. [Col] 1683 Claudio Filippo Grimaldi begleitet Kaiser Kangxi auf seinen Reisen in die Tartarei (Nord-Ost-China). [BBKL] 1685 Claudio Filippo Grimaldi begleitet Kaiser Kangxi auf seinen Reisen in die Tartarei (Nord-Ost-China). [BBKL] 1689 und Jean-François Gerbillon werden Lehrer des Kaisers Kangxi für europäische Naturwissenschaften, wie Mathematik Chemie, Botanik, Pharmazie, sowie westliche Philosophie. Antoine Thomas und Tomé Pereira unterrichten ihn in den Fächern Arithmetik, Geometrie, Astronomie und Musik . [BBKL,Wid] 1692 Toleranzedikt von Kaiser Kangxi, durch das dem Christentum die gleichen Rechte wie dem Buddhismus, Konfuzianismus und Taoismus eingeräumt werden. [Wid 2] 1693 Mandat von Charles Maigrot, das sich gegen die Riten, d.h. gegen die Akkommodation der Jesuiten richtet und die bedeutendste Phase im Ritenstreit einleitet. In sieben Punkten verbietet er den Missionaren und chinesischen Christen in Fujian, die traditionellen chinesischen Namen 'tian' (Himmel), 'Tianzhu' (Himmelsherr) und '' (Höchster Kaiser) als Bezeichnung für den christlichen Gott zu verwenden, und gestattet nur noch die Bezeichnung 'Tianzhu' (Himmelsherr). Er untersagt ihnen die Ausübung des Ahnen- und Konfuziuskultes. Er verbietet die Täfelchen mit der Aufschrift 'Jing tian' (den Himmel verehren) in und an den Kirchen. Gottfried Wilhelm Leibniz erfährt diese Informationen von seinen Jesuitenkorrespondenten in Europa. In seiner kleinen Abhandlung De cultu Confucii civili [ID D16839] behandelt er alle wichtigen Punkte des Mandates. Seiner Meinung nach sind Ahnen- und Konfuziuskult eher säkularer und politischer, denn religiöser oder abergläubischer Bedeutung. Überdies sei die Bedeutung vieler Symbole ambivalent und müsste daher erst genau untersucht werden. Sicherlich sei auch in China der Aberglaube weit verbreitet. In Europa müsse man zunächst einmal die alten chinesischen Bücher richtig studieren, um eine Entscheidung fällen zu können. "[Joachim] Bouvet hat mir angezeigt, dass ihm ein Licht aufgegangen ist bei der Erklärung der ältesten chinesischen Zeichen des Buches Ye-kim [Yi jing] bezüglich der Norm der wahren Weisheit ; man darf das meiner Meinung nach nicht so geringschätzig abtun, wie ich es in der römischen Schrift gegen die Jesuiten gesehen habe". Als nächsten Punkt behandelt Leibniz 'King ien' [jing tian] im Zusammenhang mit der chinesischen Gottesbezeichnung. Kaiser Kangxi hatte seinem Freund und Lehrer Ferdinand Verbiest 1675 diese beiden Zeichen als 'Geschenk' übergeben. Sie wurden auf Tafeln an vielen christlichen Kirchen in China angebracht, die damit, wie buddhistische und taoistische Tempel auch, unter kaiserlichem Schutz standen. [BBKL,Col,Col13] 1693 Kaiser Kangxi wird von französischen Jesuiten durch Chinin geheilt. [Col] 1693 Kaiser Kangxi sendet Joachim Bouvet nach Frankreich um weitere gelehrte Jesuitenmissionare nach China zu holen. [BBKL] 1697 Joachim Bouvet bringt eine Serie chinesischer Zeichnungen nach Frankreich und überbringt Ludwig XIV. 49 Bücher mit chinesischer Malerei als Geschenk von Kaiser Kangxi. Die ersten chinesischen vier Bücher der Bibliothèque du Roi wurden von Jules Mazarin geschenkt. [Leu1,Bele1:S. 243,ImpO1:S. 78,Elis] Report Title - p. 62 of 558

1697 Gottfried Wilhelm Leibniz erhält einen Brief von Antoine Thomas. Thomas berichtet darin von der Faszination, welche Claudio Filippo Grimaldo auf Kaiser Kangxi und die Beamten am Kaiserhof ausgeübt hat und dass seit dem Erlass des Toleranzediktes in China die Jesuitenmissionaren bei der Bekehrung grossen Erfolg hatten ; "dass die Hoffnung nicht eitel erscheine, dass ganz China innerhalb eines einzigen Monats zum katholischen Glauben geführt werde". Nicht nur erstreckten sich die Bekehrungen auch auf die kaiserlichen Verwandten und die Beamten des Hofes, die Menge der Getauften sei so gross, "dass der Kaiser, obwohl er, durch gewisse Rücksichten zurückgehalten, sich noch nicht offen zum Christentum bekenne". [LiPos1:S. 37] 1697 Kilian Stumpf errichtet die erste Glashütte von China für Kaiser Kangxi und lehrt die Herstellung von Kristallglas. [BBKL] 1697 Leibniz, Gottfried Wilhelm. Novissima sinica [ID D1101]. Quellen : Der grösste Teil des Buches besteht aus Auszügen der Schriften und Briefe der Jesuitenmissionare in China. Werke von Martino Martini. Bouvet, Joachim. Icon regia monarchae sinarvm nvnc regnantis. Bouvait, Joachim. Portrait historique de l'Empereur de Chine. [Kangxi]. In : 2. Aufl. von Gerbillon, Jean-François. Gerbillon, Jean-François. Auszug eines Briefes über den chinesisch-russischen Krieg und den Friedensschluss. Beschreibung des Weges der russischen Gesandtschaft nach China (1693-1695). Erwähnung der 1625 aufgefundenen Stele von Xi'an. Grimaldi, Claudio Filippo. Antworten auf die Liste der Fragen über China von Leibniz, Brief von 1695. Kircher, Athanasius. Kircher, Athanasius. China illustrata [ID D1712]. Leusden, Johann. De successu evangelii apud Indos Occidentales. Longobardo, Niccolò. Traité sur quelques points de la religion des Chinois [ID D1792]. Malebranche, Nicolas. Entretien d'un philosophe chrétien et d'un philosophe chinois [ID D1799]. Ricci, Matteo ; Trigault, Nicolas. De christiana expeditione [ID D1652]. Sainte-Marie, Antoine de. Traité sur quelques points importans de la mission de la Chine [ID D16444]. Soares, José. Libertas Evangelium Christi annunciandi et propagandi in Imperio Sinarum solenniter declarata, anno Domini 1692. Bericht über das Toleranzedikt zur Missionserlaubnis in China von Kaiser Kangxi. Spizel, Gottlieb. De re literaria Sinensium commentarius [ID D1706]. Thomas, Antoine. Brief über die Förderung des Christentums durch den Hof in Beijing. Verbiest, Ferdinand. Auszug aus Astronomia Europaea [ID D1719]. Report Title - p. 63 of 558

Leibniz schreibt im Vorwort : China nimmt es schon an Grösse mit Europa als Kulturlandschaft auf und übertrifft es sogar in der Zahl seiner Bewohner, es weist aber auch noch vieles andere auf, in dem es mit uns wetteifert und bei nahezu "ausgeglichenem Kriegsglück" uns bald übertrifft, bald von uns übertroffen wird… In den Fertigkeiten, deren das tägliche Leben bedarf, und in der experimentellen Auseinandersetzung mit der Natur sind wir einander ebenbürtig, und jede von beiden Seiten besitzt da Fähigkeiten, die sie mit der jeweils anderen nutzbringend austauschen könnte ; in der Gründlichkeit gedanklicher Überlegungen und in den theoretischen Disziplinen sind wir allerdings überlegen… Aber wer hätte einst geglaubt, dass es auf dem Erdkreis ein Volk gibt, das uns, die wir doch nach unserer Meinung so ganz und gar zu allen feinen Sitten erzogen sind, gleichwohl in den Regeln eines noch kultivierteren Lebens übertrifft ? Und dennoch erleben wir dies jetzt bei den Chinesen, seitdem jenes Volk uns vertrauter geworden ist. Wenn wir daher in den handwerklichen Fertigkeiten ebenbürtig und in den theoretischen Wissenschaften überlegen sind, so sind wir aber sicherlich unterlegen auf dem Gebiet der praktischen Philosophie, ich meine : in den Lehren der Ethik und Politik, die auf das Leben und die täglichen Gewohnheiten der Menschen selbst ausgerichtet sind… und mögen die Chinesen die wahre tugendhafte Lebensführung noch nicht ganz erreicht haben, so habe sie dennoch die bitteren Resultate menschlicher Fehler gemildert, und obwohl sie die Wurzeln sündhafter Vergehen aus der menschlichen Natur nicht ausrotten konnten, haben sie gleichwohl gezeigt, dass die hervorsprossenden Schösslinge böser Eigenschaften zu einem guten Teil nieder gehalten werden können... Möge Gott es geschehen lassen, dass unsere Freude begründet und dauerhaft ist und nicht durch unklugen Glaubensfanatismus oder durch interne Streitigkeiten der Männer, die die Pflichten der Apostel auf sich nehmen, noch durch üble Beispiele unserer Landsleute zunichte gemacht wird. Die europäische Kultur verkörpert die eine Einheit, die durch die Weltreligion des Christentums zusammengehalten wird. Die östliche Einheit begegnet uns in der chinesischen Kultur. Die beiden Kulturen sind untrennbar geeint in der grossen Harmonie einer Kulturfamilie. Was Europa auszeichnet, fehlt zumeist in China, und was im Osten vorbildlich erscheint, geht oft dem Abendlande ab. Der Westen ist in allen metaphysischen und abstrakten theoretischen Wissenschaften fortgeschrittener, besonders in theoretischer Philosophie. Andererseits überragen die Chinesen die Europäer in der sogenannten praktischen Philosophie, besonders in der Ethik und Politik, in den Wissenschaften, die in Zusammenhang mit dem praktischen Leben stehen. Leibniz schreibt über Kaiser Kangxi : Das gilt so sehr, dass der jetzt regierende K'ang Hsi, ein nahezu bespiellos hervorragender Fürst, wie immer er auch den Europäern geneigt ist, es dennoch gegen die Empfehlung seiner obersten Behörden nicht gewagt hat, die Freiheit der christlichen Religion durch ein staatliches Gesetz zu sanktionieren, bis ihre Heiligkeit geklärt war und es feststand, dass auf keine andere Weise der grosse und heilsame Plan des Kaisers besser zur Vollendung gebracht werden könne, in China europäische Fertigkeiten und Wissenschaften einzuführen. In dieser Angelegenheit scheint mir der Kaiser als Einzelperson weiter vorausgeschaut zu haben als alle seine obersten Behörden ; und der Grund für eine so überragende Klugheit war, wie ich glaube, die Tatsache, dass er Europäisches mi Chinesischem verband... Ich erinnere mich, dass Pater Claudio Filippo Grimaldi... mir gegenüber in Rom nicht ohne Bewunderung die Tugend und Weisheit dieses Fürsten pries, denn um nichts über seine Gerechtigkeitsliebe, die liebende Fürsorge für seine Völker, seine gemässigte Lebensweise und die übrigen Lobpreisungen zu sagen - Grimaldi hob hervor, dass des Kaisers erstaunlicher Wissensdurst nahezu unglaublich sei. Denn er, den seine fürstlichen Verwandten und die bedeutendsten Männer des gesamten Reiches von Ferne verehren und in seiner Nähe anbeten, bemühte sich zusammen mit Ferdinand Verbiest in der Abgeschlossenheit eines inneren Gemachs drei oder vier Stunden lang täglich an mathematischen Geräten und Büchern, wie ein Schüler mit seinem Lehrer ; und er machte so grosse Fortschritte, dass er die euklidischen Beweise erfasste, die trigonometrischen Berechnungen verstand und so in der Lage ist, die astronomischen Erscheinungen in Zahlen auszudrücken. Report Title - p. 64 of 558

Leibniz schreibt an Jacob Hop : Bei der Veröffentlichung der Novissima sinica hatte ich das Ziel, die Protestanten aufzufordern, sich an der grossen Ernte zu beteiligen, die auf dem Felde des Herrn eröffnet ist, zur Ehre Gottes und zu ihrer eigenen Ehre, auf dass die reine Religion in diesem grossen Reiche nicht ausgeschlossen bleibe. Denn nur wegen ihrer Wissenschaften sind die Jesuiten in China zugelassen worden, worin ihnen die Protestanten nichts nachgeben, um nicht zu sagen, ihnen überlegen sind. Und da der chinesische Kaiser mit ihnen nur die europäischen Wissenschaften hereinbittet, so glaube ich, dass man der Religion und der Schiffahrt grosse Vorteile verschaffen würde, wenn man aus den guten Absichten dieses Fürsten Nutzen zöge. Leibniz bemüht sich in seiner Novissima sinica um ein umfassendes Wissen über China sowie andere Kulturen, um es als Basis und Material für konsistente und empirisch begründete Spekulationen über eine gemeinsame kulturelle Zukunft verwenden zu können. Er entdeckt Chinas Verachtung menschlicher Aggressionen und Abscheu vor den Kriegen, eine "natürliche Theologie", die kultivierende und zivilisierende Macht der Konventionen und Sitten und die Vorbildlichkeit der Herrscher als mögliches Muster, einem Verfall Europas entgegen zu wirken. Leibniz möchte Europa ein sympathisches Bild von China vermitteln und setzt sich für die Akkommodationspolitik ein. Er ist der Meinung, dass sich die christliche Mission so weit wie möglich den Landessitten anpassen sollte. Missionen waren für ihn ein wichtiges Medium für den wissenschaftlichen Austausch mit dem Westen. Russland sollte die Vermittlerrolle zwischen China und Europa einnehmen. Die chinesische Sprache und Schrift faszinierten ihn, da er sich Gedanken über eine Universalsprache macht. Der chinesische Kaiser ist mit Nachrichten über Europa informiert worden, da z.B. das Vorwort der Novissima Sinica in China bekannt geworden ist. Adrian Hsia : Für Leibniz stellen Europa und China zwei sich ergänzende Hälften einer Weltkultur dar : China sei stärker in der praktischen Philosophie, während Europa in der transzendentalen Philosophie voraus sei. In China gelte die natürliche Religion und in Europa die geoffenbarte. Ein tiefgehendes Verständnis ihres Gegenpols sei auf beiden Seiten dringend vonnöten. Daher meinte er, ein Austausch von Studierenden, die sich in die Kultur des Gastlandes vertiefen sollten, sei sehr erwünscht. Ausserdem sei die gegenseitige Missionierung notwendig, was er in seiner Vorrrede zu Novissima sinica zum Ausdruck bringt. China und Europa sollen sich ergänzen und voneinander lernen. Da Russland zwischen den beiden Kulturhälften liegt, sei es dazu berufen, die Vermittlerrolle zu übernehmen. Er versuchte unermüdlich, den Zaren Peter der Grosse, für sein Projekt zu gewinnen, was ihm aber nicht gelingt. Es ist offensichtlich, dass Leibniz die China-Mission der Jesuiten und ihre Akkomodation gutheisst, denn seine Äusserungen spiegeln weitgehend die Lehre und Praxis der Jesuiten in China wider. Auch ist er wie die Missionare von der Überlegenheit der christlichen Offenbarungsreligion überzeugt und gegen den Glaubensfanatismus. Er räumt die Möglichkeit ein, China könne, wenn es einmal christlich werde, Europa überlegen sein und befürwortet einen Kulturaustausch, weil die ganze Welt davon profitieren würde. Sein Eifer, China zu christianisieren, entspringt nicht der Überzeugung, China dadurch Kultur oder Zivilisation zu bringen, vielmehr will er China dadurch vervollkommnen. Report Title - p. 65 of 558

Hans Poser : Die christliche Mission in China ist das zentrale Thema und Anliegen der Novissima sinica. Sie ist erstens geprägt durch den seit für die jesuitische Mission leitenden Gedanken, dass Wissenschaft und Christentum unmittelbar zusammengehören und zweitens entspricht die Offenbarungstheologie des Westens aus seiner Sicht einer natürlichen Theologie und Ethik Chinas. Immer wieder betont Leibniz den Zusammenhang von Erkenntnis und Glauben, indem er den Weg über die Mathematik und ihre ewigen Wahrheiten zur platonischen Ideenlehre als den vernünftigen Weg zum Christentum darstellt. In der Dyadik und im Yi jing sieht er die Möglichkeit eines vernünftigen Zugangs zum Christentum als Lehre vom Schöpfergott, der die beste aller möglichen Welten als Harmonie der Vielfalt in der Einheit verwirklicht und erhält, so dass eine rationale Grundstruktur durch die Vereinbarkeit von Vernunft und Glauben auch in der Offenbarungsreligion gegeben ist... Leibniz' Darstellung des chinesischen Toleranzediktes, in dem der christlichen Religion die gleiche Stellung eingeräumt wird wie dem Buddhismus und dem Mohamedanismus, ist ein meisterlicher politischer Schachzug, denn wenn ein Tolaranzedikt in China möglich ist, wäre es in Europa um so gebotener... Er steht im Ritenstreit ganz auf der Seite der Jesuiten, denn so ist eine Verschiedenheit im Kultus bei gleicher Grundüberzeugung möglich, kommt es in der Mission doch darauf an, die interpretativen Unterschiede der christlichen Konfessionen nicht öffentlich werden zu lassen, sondern im Gegenteil die Gemeinsamkeit hervorzuheben. Ein unmittelbares politisches Vorbild für Europa und für seine eigenen Visionen sieht Leibniz im chinesischen Kaiser, verkörperte er doch, was er von den europäischen Fürsten erhoffte... Der chinesische Herrscher achte und ehre die Gesetze und die Weisen seines Landes, hat sich den Wissenschaften und der Vernunft verschrieben und will mit ihnen sein Reich fördern. John Ho : Leibniz schätzt den chinesichen Kaiser hoch ein. Trotz der grossen politischen Macht würde er sie nie missbrauchen. Das Ziel seiner Politik wird von weister Überlegenheit und Sittlichkeit bestimmt. Er bleibt stets den Weisen und den Gesetzen untergeordnet und gehorsam und holt den Rat der Gelehrten als wichtigsten Beitrag zu seiner Politik ein. Besonders hoch wertet Leibniz, dass sich der Kaiser bemüht, den Geist Europas zu verstehen, sowie seine Toleranz dem Christentum gegenüber... Leibniz schätzt die Philosophie des Neo-Konfuzianismus. Er hält ihn für den „Rationalismus“ Chinas und betrachtet ihn als Kern der chinesischen Tradition. Sein Vorschlag ist, dass die Europäer die Gedanken des chinesischen Rationalismus so weit wie möglich aufnehmen, um ihre eigene natürliche Theologie zu verbessern ; in gleicher Weise sollten sich die Chinesen die Offenbarungstheologie zu eigen machen. Leibniz wünscht, dass China Missionare nach Europa schickt, die die natürliche Theologie lehren, und europäische Missionare sollten die Offenbarungstheologie nach China bringen. Um die christliche Religion zu verbreiten und um das Christentum als ein Mittel der Kulturverbindung wirksam werden zu lassen, sollten die westlichen Missionare zuerst die chinesische Kultur verstehen lernen. Dazu gehört das Studium der chinesischen Sprache, Schrift, Geschichte, Philosophie und Wissenschaft. Leibniz hofft, dass China auch das Unterrichtswesen Europas annimmt und fordert einen wissenschaftlichen Austausch, der helfen würde, dass der Weltfriede erhalten bleibt. Er drückt die Hoffnung aus, Russland werde eine wissenschaftliche Beziehung zwischen Europa und China vermitteln ; und nähme der Zar oder der chinesische Kaiser den christlichen Glauben an, wäre der Weltfrieden sicher gestellt. Auch wäre der Weg durch Russland nach China sicherer und schneller als der Weg über das Meer. [Col,Leib28,Paul,LiPos1:21-22, 26-27, 311,Wid,Wal,Aur1:S. 23,LiuW1,Hsia6:S. 9-27,Ahn1:S. 33-34, 52-64] 1698-1741 Dominique Parrenin kommt in Beijing an. Seinen Sprachkenntnissen und seinen Kenntnissen in Naturwissenschaften wegen, wird er an den Kaiserhof gerufen, wo er unter den Kaisern Kangxi, Yongzheng und Qianlong tätig ist. Er ist bei europäischen Gesandtschaften Vermittler und Übersetzer. [BBKL] 1699 Antoine Thomas organisiert im Auftrag von Kaiser Kangxi die Reparatur- und Hilfsmassnahmen nach einer Überschwemmungskatastrophe am Gelben Fluss. [Huanghe]. [BBKL] Report Title - p. 66 of 558

1700 Die Jesuiten machen eine Eingabe an Kaiser Kangxi und erlangen die Declaratio Rituum, wonach die Riten nicht abergläubisch sind, sowie seine Bestätigung der von ihnen verwendeten Gottesnamen. Kangxi beurteilt die Eingabe folgendermassen : Was in dieser Schrift enthalten ist, ist ausgezeichnet geschrieben und steht in völliger Übereinstimmung mit der 'Grossen Lehre'. Diese Brevis Relatio eorum quae spectant ad declarationem Sinarum Imperatoris Kam Hi circa coeli, Cumfucii et Avorum cultum wird 1702 ans Hl. Offizium geschickt in Rom geschickt, erreicht aber nicht den gewünschten Zweck. Kaiser Kangxi erhält nie eine Antwort aus Rom. Joachim Bouvet will ein Exemplar dieses Brevis an Gottfried Wilhelm Leibniz schicken, der es aber nie erhalten hat. Bouvet schreibt an Leibniz : Wir sind seit langem aus stichhaltigen Gründen überzeugt, dass die Chinesen ebenso wie wir Kenntnis von der Gottheit hatten, was auch immer in den letzten Jahren in ganz Europa dagegen veröffentlicht wurde. Falls auch Sie sich von dieser Wahrheit überzeugen wollen, dann machen Sie sich die Mühe, eine kleine lateinische Abhandlung durchzuarbeiten, die wir eben hier in Peking gedruckt haben und wovon ich Ihnen ein Exemplar schicke. Wenn Sie beim Lesen des Artikels über die alte Tradition und alles, was Tempel und Opfer angelangt ebenso wie die Sentenzen und Sprichwörter eine Stelle finden, über die Sie Aufklärung wünschen, dann seien Sie so gut, Monsieur, es mir anzuzeigen, denn ich bin es, der dieses Stück angefertigt hat... [Col] 1701 António de Barros wird in Beijing von Kaiser Kangxi nach Rom geschickt. [Deh 1] 1705 Charles-Thomas Maillard de Tournon kommt mit seinem Gefolge und Giovanni Laureati in Beijing am Kaiserhof bei Kaiser Kangxi an. Luigi Antonio Appiani ist sein Dolmetscher. [BBKL,BMiss] 1706 Kaiser Kangxi schickt António de Barros und Antoine de Beauvollier nach Rom. [LiW 1] 1706 Kangxi erlässt die Bestimmung, dass alle Missionare, die in China ihre Tätigkeit ausüben wollen, eine Aufenthaltsgenehmigung (piao) beantragen müssen, die aber nur erteilt wird, wenn sie der Akkommodationsmethode Matteo Riccis folgen und die Riten erlauben. [BBKL,Col] 1706 Charles Maigrot, Hauptgewährsmann von Charles-Thomas Maillard de Tournon, wird von Kaiser Kangxi aus China ausgewiesen. [BBKL] 1706 Charles-Thomas Maillard de Tournon ist nicht gewillt, den chinesischen Christen die Teilnahme an der Ahnen- und Konfuziusverehrung zu erlauben, und wird deshalb von Kangxi aus China ausgewiesen. [BBKL] 1707 Kaiser Kangxi verbannt alle Chinamissionare die keine Aufenthaltsgenehmigung (piao) haben. [BBKL] 1707-1740 Franz Ludwig Stadlin ist als Missionar in Beijing tätig. Er ist Begründer der kaiserlichen Werkstatt für Uhren und astronomische Instrumente und erwirbt sich durch sein Wissen die Gunst der Kaiser Kangxi und Qianlong. [HLS] 1708 François Noël, Antonio Provana und José Ramón Arxo gehen als Gesandte von Kaiser Kangxi nach Rom um nochmals über den Ahnen- und Konfuziuskult und die christliche Terminologie zu sprechen. Die Rückreise nach China wird ihnen nicht mehr erlaubt. [BBKL] Report Title - p. 67 of 558

1708-1718 Kaiser Kangxi lässt ganz China von den französischen Jesuiten in Zusammenarbeit mit Chinesen kartographieren. Es sind die ersten Landesvermessungen unter Leitung von He Guozang. Jean-Baptiste Régis und Joseph-Anne-Marie de Moyriac de Mailla erhalten den Auftrag diese Karte herzustellen. Pierre Vincent de Tartre, Ehrenbert Xaver Fridelli, Jean-Baptiste Régis, Joseph-Anne-Marie de Moyriac de Mailla und Romain Hinderer, Guillaume Fabri Bonjour Osa und João Francisco Cardoso sind Mitarbeiter. Die Karten werden Kaiser Kangxi 1718 übergeben. 1710 Erstellung der Karte von Beijing. 1711 Jean-Baptiste Régis erhält von Hoshou eine Karte von Tibet, die im Jesuiten-Atlas von 1721 erscheint. 1713 Vermessung von durch Jean-Baptiste Régis, Joseph-Anne-Marie de Moyriac de Mailla und Romain Hinderer. 1713-1714 Vermessung von Jiangxi, Guangdong, Guangxi durch Pierre Vincent de Tartre und João Francisco Cardoso. Vermessung von Jiangnan durch Jean-Baptiste Régis, Joseph-Anne-Marie de Moyriac de Mailla und Romain Hinderer. Vermessung von Sichuan durch Guillaume Fabri Bonjour Osa und Ehrenbert Xaver Fridelli. 1714 Vermessung von Zhejiang und Fujian durch Jean-Baptiste Régis, Joseph-Anne-Marie de Moyriac de Mailla und Romain Hinderer. 1714-1715 Vermessung von Yunnan durch Guillaume Fabri Bonjour Osa, Jean-Baptiste Régis und Ehrenbert Xaver Fridelli. 1715 Vermessung von Huguang und Guizhou durch Jean-Baptiste Régis und Ehrenbert Xaver Fridelli. 1717 Erscheinen des Huang yu quan lan tu, einer Xylographie von 28 Karten. [Col,Zög,Foss1] 1709 Claude de Visdelou wird von Kaiser Kangxi wegen seiner Parteinahme für Charles-Thomas Maillard de Tournon ins Exil geschickt und begibt sich nach Indien. [BBKL] 1711-1714 Jean-François Foucquet verfasst für Kaiser Kangxi astronomische und mathematische Traktate. [BBKL] 1716 Hong piao, das Rote Edikt oder rote Manifest von Kaiser Kangxi, ein Ausweisungsedikt gegen die Missionare als Gegenmassnahme der Ex illa die. Das Edikt wird auf Befehl des Kaisers von 16 Missionaren unterschrieben. (Wal 1) [Namen der Missionare sind erwähnt in China illustrata]. 1716-1766 Giuseppe Castiglione ist als Maler bei den Kaisern Kangxi, Yongzheng und Qianlong tätig. [Deh 1] 1717 Kangxi unterzeichnet ein Dekret mit dem Verbot des Christentums in ganz China, das nur dank des Einflusses der Hofjesuiten nicht zur vollen Ausführung gelangt. [BBKL] 1719-1721 Sechste russische Gesandtschaft unter Lev Vasil'evic Izmailov zu Kaiser Kangxi. Er gründet eine Handelsagentur und eine russisch-orthodoxe Kirche in Beijing. Lorenz Lange ist Sekretär. Zar Peter I. von Russland beauftragt Izmailov, dass man Architekten aus China mit dem Bau chinesischer Gartenpavillons beauftragen soll. Izmailov bringt von seiner Mission aber nur Zeichnungen von chinesischen Gebäuden mit. Die mitgebrachten Gegenstände wurden später in die Dekorationen verschiedener Paläste eingefügt. [Cham8:S. 155, 161,Wal,Boot] 1720 Zweite päpstliche Gesandtschaft unter Carlo Ambrogio Mezzabarba zu Kaiser Kangxi geschickt von Papst Clemens XI. [Cou] 1720 Fan Shouyi kommt in Guangzhou an und besucht Kaiser Kangxi, um ihm von seinen Reisen zu berichten. Sein Reisebericht Shen jian lu wird 1953 erstmals vollständig gedruckt. [Shen,Int] 1721 Giovanni Laureati ist in Beijing und wird von Kaiser Kangxi nach Guangzhou (Guangdong) geschickt. [Deh 1] Report Title - p. 68 of 558

1721 João Mourão reist mit Kaiser Kangxi nach Chengde (Hebei). [Deh 1]

Bibliographie : Autor 1817 K'ang Hsi. The sacred edict, containing sixteen maxims of the Emperor Kang-he : amplified by his son, the Emperor Yoong-Chin ; together with a paraphrase on the whole, by a Mandarin. Transl. from the Chinese original, and illustrated with notes, by the Rev. William C. Milne (1). (London : Printed for Black, Kingsbury, Parbury, and Allen, 1817). [Kangxi] 1879 K'ang Hsi, [Kangxi]. Le saint édit : étude de littérature chinoise. Préparée par A. Théophile Piry. (Shanghai : Bureau des statistiques, 1879). http://www.chineancienne.fr/traductions/le-saint-%C3%A9dit-traduction-piry/. [WC] 1880-1883 [Kangxi]. Il santo editto di K'an-hi et l'amplificazione di Yun-cen [Yongzheng]. Versione mancese riprodotta a cura die Lodovico Nocetini ; tradotti con note filologiche da Lodovico Nocentini. T. 1-2 in 1. (Firenze : Tipografia dei sucessori Le Monnier, 1880-1883). [WC]

Bibliographie : erwähnt in 1697 Leibniz, Gottfried Wilhelm. Novissima sinica : historiam nostri temporis illustrata in quibus de christianismo publica nunc primum autoritate propagato missa in Europam relatio exhibetur, deqve favore sicentiarum europaearum ac morbius gentis & ipsius praesertim monarchae, tum & de bello Sinensium com Moscis ac pace constituta, multa hactenus ignota explicantur. (Hannover : Nicolaus Förster, 1697). 2. Aufl. (Hannover : Nicolas Förster, 1699). https://archive.org/details/bub_gb_B_6_bXgsiOAC. [Enthält] : Der grösste Teil des Buches besteht aus Auszügen der Schriften und Briefe der Jesuitenmissionare in China. Weitere Quellen sind die Werke von Martino Martini. Kircher, Athanasius. Kircher, Athanasius. China illustrata [ID D1712]. Ricci, Matteo ; Trigault, Nicolas. De christiana expeditione [ID D1652]. Soares, José. Libertas Evangelium Christi annunciandi et propagandi in Imperio Sinarum solenniter declarata, anno Domini 1692. [Bericht über das Toleranzedikt zur Missionserlaubnis in China von Kaiser Kangxi]. Bouvet, Joachim. Icon regia monarchae sinarvm nvnc regnantis. Verbiest, Ferdinand. Auszug aus Astronomia Europaea [ID D1719]. Leusden, Johann. De successu evangelii apud Indos Occidentales. Grimaldi, Claudio Filippo. Antworten auf die Liste der Fragen über China von Leibniz, Brief von 1695. Thomas, Antoine. Brief über die Förderung des Christentums durch den Hof in Beijing. Gerbillon, Jean-François. Auszug eines Briefes über den chinesisch-russischen Krieg und den Friedensschluss. Beschreibung des Weges der russischen Gesandtschaft nach China (1693-1695). Erwähnung der 1625 aufgefundenen Stele von Xi'an. Die 2. Aufl. enthält Bouvait, Joachim. Portrait historique de l'Empereur de Chine [Kangxi]. [LOC,LiPos1] 1698 Le Gobien, Charles. Histoire de l'édit de l'empereur de la Chine, en faveur de la religion chrétienne : avec un éclaircissement sur les honneurs que les Chinois rendent à Confucius & aux morts. (Paris : Jean Anisson, 1698). [Text über die Geschichte des Ediktes von Kaiser Kangxi von 1692]. https://archive.org/details/bub_gb_kovq6Gm5drwC. [Wal 1] 1699 Bouvet, Joachim. Histoire de l'empereur de la Chine, presenté au roy, par le P.J. Bouvet, de la Compagnie de Jesus, missionnaire de la Chine. (La Haye : Meyndert Uytwerf, 1699). Porträt von Kaiser Kangxi. 2. Aufl. von Portrait historique de l'empereur de la Chine von 1697. [Wal,Col] Report Title - p. 69 of 558

1701 Thomas, Antoine ; Grimaldi, Claudio Philippo ; Pereira, Tomé. Brevis relatio eorum Quae spectant ad Declarationem Sinarum Imperatoris Kam Hi ; circa coeli, confucii, & avorum cultum. (Beijing : [s.n.], 1701). [Abhandlung über die Ritenfrage]. [Kangxi]. https://archive.org/stream/bub_gb_LHoz-YqsyIkC/bub_gb_LHoz-YqsyIkC_djvu.txt. 1703 Thomas, Antoine. A short account of the declaration, given by the Chinese Emperour Kam Hi, in the year 1700. (London : [s.n.], 1703). [Kangxi, Ritenstreit]. [WC] 1713 Pereira, Tomé. Lü lü zheng yi. (Beijing : [s.n.], 1713). [Enzyklopädische Sammlung über westliche Musiktheorie, die auf Anordnung von Kaiser Kangxi entstanden ist. Darin enthalten ist das Xu bian, die erste Abhandlung europäischer Musiktheorie in chinesischer Sprache. Sie wurde von Teodorico Pedrini vollendet]. dƲŽƒ [LiW,Mal] 1802 Murr, Christoph Gottlieb von. Litterae patentes imperatoris sinarum Kang-hi : sinice et latine ; com tabula aenea. Cum interpretatione R.P. Ignatti Koegleri. (Norimbergae et Altdorfii : Monathi et Kyssleri, 1802). [Kangxi ; Ignaz Kögler]. http://reader.digitale-sammlungen.de/resolve/display/bsb10219784.html. [Wol] 1810 Lévis, Gaston de. Les voyages de Kang-Hi ou nouvelles lettres chinoises. T. 1-2. (Paris : Didot, 1810). [Kangxi]. http://reader.digitale-sammlungen.de/de/fs1/object/display/bsb10403293_00005.html. [WC] 1922 Carles, William Richard. The emperor Kang Hsi's edict on mountains and rivers of China : a translation of the edict originally published in the winter of 1720-21. In : The Journal of the Royal Geographical Society (1922). [Kangxi]. [CarW4] 1966 Spence, Jonathan D. Tsao Yin and the Kang-hsi emperor : bondservant and master. (New Haven, Conn. : Yale University Press, 1966). (Yale historical publications. Miscellany ; 85). [Cao Yin ; Kangxi]. 1974 Spence, Jonathan D. Emperor of China : self portrait of K'ang Hsi, 1654-1722. (New York, N.Y. : Knopf ; Random House, 1974). [Kangxi]. 1981 [Bouvet, Joachim]. Kangxi huang di. Zhao Chen yi ; Liu Yaowu jiao. (Haerbin : Heilongjiang ren min chu ban she, 1981). Übersetzung von Bouvet, Joachim. Portrait historique de l'Empereur de la Chine : présenté au Roy. (Paris : Michallet, 1697). ųƳƴƵ [WC] 2000 [Schiffrin, Harold Z.]. Kangxi zhuan. Shifulin zhu. (Beijing : Zhong gong zhong yang dang xiao chu ban she, 2000). (Shi jie ming ren ming jia ming zhuan ; 30). [Betr. Kangxi, Sun Yatsen]. ųƳö [WC] 2001 [Spence, Jonathan D.] Zhongguo huang di : Kangxi zi hua xiang. Shi Jingqian zhu ; Wu Genyou yi. (Shanghai : Shanghai yuan dong chu ban she, 2001). (Yuan dong hai wai Zhongguo xue yan jiu. Shi Jingqian xi lie). Übersetzung von Spence, Jonathan D. Emperor of China : self portrait of K'ang Hsi, 1654-1722. (New York, N.Y. : Knopf ; Random House, 1974). ”HƴƵ : ųƳƶķƷ 2005 [Spence, Jonathan D.] Kangxi : chong gou yi wei Zhongguo huang di de nei xin shi jie. Shi Jingqian zhu ; Wen Qiayi yi. (Taibei : Shi bao wen hua chu ban qi ye gu fen you xian gong si, 2005). (Li shi yu xian chang ; 166). Übersetzung von Spence, Jonathan D. Emperor of China : self portrait of K'ang Hsi, 1654-1722. (New York, N.Y. : Knopf ; Random House, 1974). [Kangxi]. ųƳ : ÈƸĺ”—ƴƵ'ƹ † Report Title - p. 70 of 558

2005 [Spence, Jonathan D.]. Cao Yin yu Kangxi : yi ge huang shi chong chen de sheng ya jie mi. Shi Jingqian zhu ; Chen Yinchi [et al.] yi. (Shanghai : Shanghai yuan dong chu ban she, 2005). (Meiguo shi xue da shi Shi Jingqian Zhongguo yan jiu xi lie). Übersetzung von Spence, Jonathan D. Tsao Yin and the Kang-hsi emperor : bondservant and master. (New Haven, Conn. : Yale University Press, 1966). (Yale historical publications. Miscellany ; 85). ƺƻĊųƳ : Ƽƴƽƾƿ'.ǀǁƟ

Kanitz, Dorothea von (1935-1986) : Missionarin Rheinische Missionsgesellschaft Biographie 1935-1986 Dorothea von Kanitz ist Missionarin der Rheinischen Missionsgesellschaft in Hong Kong. [VEM]

Kant, Hermann (Hamburg 1926-) : Schriftsteller Bibliographie : Autor 1983 [Kant, Hermann. Der dritte Nagel]. Shu Changshan yi. In : Shi jie wen xue ; no 1 (1983). Übersetzung von Kant, Hermann. Der dritte Nagel : Erzählung. (Berlin : Rütten & Loening, 1981). [Din11] 1985 Guo ji bi hui zuo pin ji : yi jiu ba liu. Zhongguo Shanghai bu hui zhong xin. (Shanghai : Shanghai yi wen chu ban she, 1985). [Ausgewählte literarische Werke des International P.E.N.]. [Enthält] : Bachmann, Ingeborg. Die gestundete Zeit. Bauer, Walter. Wenn wir erobern die Universität. Becher, Johannes R. Meer im Sommer ; Das Wunder. Bender, Hans. Iljas Tauben. Benn, Gottfried. Chopin. Böll, Heinrich. Unberechenbare Gäste. Borchert, Wolfgang. Das Brot. Celan, Paul. Todesfuge. Domin, Hilde. Nur eine Rose als Stütze. Eich, Günter. Züge im Nebel. Goll, Yvan. Der Regenpalast. Grass, Günter. Ohnmacht. Grün, Max von der. Rom. Hermlin, Stephan. In einer dunklen Welt. Hesse, Hermann. Flötentraum. Kästner, Erich. Die Entwicklung der Menschheit ; Sachliche Romanze ; Die Jugend hat das Wort. Kant, Hermann. Das Kennwort. Kaschnitz, Marie Luise. Die Füsse im Feuer. Krolow, Karl. An den Frieden. Lenz, Siegfried. Freund der Regierung. Nowak, Ernst. Weg. Rauner, Liselotte. Epigramme, Lagebericht einer jungen Frau, Mahnmal. Reding, Josef. Fünf Gedichte. Rinser, Luise. Die rote Katze. Risse, Heinz. Gottesgericht. Schnitzler, Arthur. Das Tagebuch der Redegonda. Schroers, Rolf. Das Urteil. Seghers, Anna. Das Obdach. Toller, Ernst. An alle Gefangenen. Walser, Martin. Ich suchte eine Frau. Wolf, Christa. Blickwechsel. Zweig, Stefan. Die spät bezahlte Schuld. HǂĻƁº»¶ : ǃDŽDž [Din10,WC] Report Title - p. 71 of 558

1985 Mei gui zhi ge. Lu Zhongda, Jin Hongliang deng yi. (Hangzhou : Zhejiang wen yi chu ban she, 1985). [Übersetzungen von deutscher Prosa]. [Enthält] : Bachem, Bele. Das Abendkleid oder : Galerist mit Verführerblick. Böll, Heinrich. Die erwünschte Reportage. David, Kurt. Flüchtige Bekanntschaft. Härtling, Peter. Der wiederholte Unfall oder Die Fortsetzung eines Unglücks. Hein, Günter. Rentner Klenze lässt sich in aufwiegen. Kant, Hermann. Der dritte Nagel. Klipphardt, Heinar. Der Hund des Generals. Konsalik, Heinz G. Gesang der Rose. Krämer-Badoni, Rudolf. A. legt keinen Wert auf eine Auferstehung. Kricheldorff, Hans. Ein ganz besonderer Anlass. Kronauer, Brigitte. Triumpf der unterdrückten Bäckerin. Lenz, Hermann. Alois hält sich an die geschwollenen Würste. Nachbar, Herbert. Helena und die Himsuchung. Österreich, Tina. Ein Kind sucht sein Zuhause. Reding, Josef. Zdenkos Haus ist nun soweit. Richter, Hans Peter. Die Flucht nach Abanon [Auszug]. Sasse, Erich-Günther. Amerikaheinrichs Rückkehr. Schirmer, Bernd. Heimboldt. Schlesinger, Klaus. Der Tod meiner Tante. Schmidt-Kaspar, Herbert. Onkel Willys Vermächtnis. Seghers, Anna. Drei Frauen aus Haiti. Seidemann, Maria. Grossvaters Braut. Surminski, Arno. Poludas stiller Frauenhandel. Valentin, Thomas. Der Padrone hält die Damen kurz. Wolter, Christine. Ich habe wieder geheiratet. džLJvR [Din10,WC]

Kant, Immanuel (Königsberg 1724-1804 Königsberg) : Philosoph, Professor für Logik und Metaphysik Biographie 1756-1796 Kant, Immanuel. Collegium über die Physische Geographie. Vorlesungen geschrieben 1756-1796 und ca. 48 mal vorgetragen. Kant modifiziert den Text während seiner mündlichen Vorträge, hat ihn aber nur in geringem Masse verbessert. Die Manuskripte aus Königsberg sind seit 1945 verschollen. Diktattexte Quellen : Allgemeine Historie der Reisen zu Wasser und Lande [ID D16843]. Anson, George. A voyage round the world in the years M.DCC.XL.I.II.II.IV [ID D1897]. Du Halde, Jean-Baptiste. Ausführliche Beschreibung des Chinesischen Reichs und der grossen Tartary [ID D11242]. Guignes, Joseph de. Memoire dans lequel on preuve, que les chinois sont une colonie egyptienne [ID D1841]. Lettres édifiantes et curieuses [ID D1397]. Magazin von merkwürdigen Reisebeschreibungen [ID D16844]. Osbeck, Pehr. Reise nach Ostindien und China [ID D1839]. Pallas, Peter Simon. Sammlung historischer Nachrichten über die mongolischen Völkerschaften [ID D16845]. Pauw, Cornelius de. Recherches philosophiques sur les Egyptiens et les Chinois [ID D1861]. Salmon, Thomas. Die heutige Historie, oder, Der gegenwärtige Staat von allen Nationen [ID D16842]. Sonnerat, Pierre. Reise nach Ostindien und China [ID D1874]. Report Title - p. 72 of 558

Gesamtdarstellung Im nördlichen Teile dieses grossen Reiches ist die Winterkälte stärker als in einem gleichen Parallel in Europa. Dieses Reich ist ohne Zweifel das volkreichste und kultivierteste in der ganzen Welt. Man rechnet in China so viele Einwohner als in ganz Europa zusammen. Fast durch jede Provinz sind Kanäle gezogen, aus diesen gehen andere kleinere zu den Städten und noch kleinere zu den Dörfern. Über alle diese gehen Brücken mit einigen gemauerten Schwibbogen, deren mittelster Teil so hoch ist, dass ein Schiff mit Masten durchsegeln kann. Der grosse Kanal, der von Kanton [Guangzhou] bis Peking [Beijing] reicht, hat an Länge keinen andern seinesgleichen in der Welt. Man hebt die Schiffe durch Kräne und nicht wie bei uns durch Schleusen aus einem Kanal in den andern oder über Wasserfälle. Die grosse chinesische Mauer ist, mit allen Krümmungen gerechnet, dreihundert deutsche Meilen lang, vier Klafter dick, fünf Klafter hoch, oder, wie andere berichten, fünf Ellen dick und zehn Ellen hoch. Sie geht über erstaunende Berge und Flüsse durch Schwibbogen. Sie hat schon eintausendachthundert Jahre gestanden. Die chinesischen Städte sind alle, sofern es der Grund leidet, akkurat ins Viereck gebaut und durch zwei Hauptstrassen in vier Vierteile gegliedert, so dass die vier Tore gerade gegen die vier Weltgegenden hinstehen. Die Mauer der Stadt Peking [Beijing] ist beinahe einhundert Fuss hoch. Der Porzellanturm in Nanking [Nanjing] hat eine Höhe von zweihundert Fuss und ist in neun Stockwerke geteilt. Er hat bereits vierhundert Jahre gestanden, besteht aus Porzellan und ist das schönste Gebäude im Orient. Sitten und Charaktere Die Chinesen sehen jemand für schön an, der lang und fett ist, kleine Augen, eine breite Stirn, kurze Nase, grosse Ohren und, wenn er eine Mannsperson ist, eine grobe Stimme und einen grossen Bart hat. Man zieht sich mit Zänglein die Barthaare aus und lässt nur einige Büschlein stehen. Die Gelehrten schneiden sich die Nägel an ihrer linken Hand niemals ab zum Zeichen ihrer Profession. Der Chinese ist von einem ungemein gelassenen Wesen. Er hält hinter dem Berge und sucht die Gemüter anderer zu erforschen. Es ist ihnen nichts verächtlicher als in Jähzorn zu geraten. Sie betrügen ungemein künstlich. Sie können ein zerrissenes Stück Seidenzeug so nett wieder zusammennähen, dass es der aufmerksamste Kaufmann nicht merkt, und zerbrochenes Porzellan flicken sie mit durchgezogenem Kupferdraht so gut zu, dass keiner anfänglich den Bruch gewahr wird. Er schämt sich nicht, wenn er auf dem Betruge betroffen wird, als nur insofern er dadurch einige Ungeschicklichkeit im Betruge hat blicken lassen. Er ist rachgierig, aber er kann sich bis auf bequeme Gelegenheit gedulden. Niemand duelliert sich. Er spielt ungemein gern, ist feige, sehr arbeitsam, sehr untertänig und den Komplimenten bis zum Übermasse ergeben ; ein hartnäckiger Verehrer der alten Gebräuche und in Ansehung des künftigen Lebens so gleichgültig als möglich. Das chinesische Frauenzimmer hat durch die in der Kindheit geschehene Einpressung nicht grössere Füsse als ein Kind von drei Jahren. Es schlägt die Augen immer nieder, zeigt niemals die Hände und ist übrigens weiss und schön genug. Report Title - p. 73 of 558

Essen und Trinken In China ist alles essbar bis auf die Hunde, Katzen, Schlangen usw. Alles Essbare wird nach Gewicht verkauft ; daher füllen sie den Hühnern den Kropf mit Sand. Ein totes Schwein gilt, wenn es mehr wiegt, auch mehr als ein lebendiges. Daher der Betrug, lebendige Schweine zu vergiften und, wenn sie über Bord geworfen worden, wieder aufzufischen. Man hat anstatt der Gabeln zwei Stäbchen von Ebenholz. Auch haben die Chinesen keine Löffel. Sie sitzen nicht wie andere orientalische Völker auf der Erde, sondern auf Stühlen. Ein jeder hat sein eigenes Tischchen bei dem Gastmahle. Alle Getränke wird bei ihnen warm getrunken, sogar der Wein, und das Essen geniessen sie kalt. Bei Gastmählern schlägt einer den Takt, dann heben alle ihre Gabelstöckchen auf und essen, oder heben ihre Tassen zugleich auf und trinken oder tun, als wenn sie tränken. Der Wirt gibt das Zeichen, wenn sie anfangen, etwas zum Munde zu bringen, aber auch wenn sie absetzen sollen. Alles geschieht wohl drei Stunden lang stillschweigend. Zwischen der Mahlzeit und dem Nachtische spaziert man im Garten. Dann kommen Komödianten und spielen alberne Possen. Sie tragen Wachteln in der Hand, um sich an ihnen als Müffen zu erwärmen. Die Tartaren machen hier auch Branntwein aus Pferdemilch und ziehen ihn über Schöpsenfleisch ab, wodurch er einen starken, aber ekelhaften Geschmack bekommt. Komplimente Niemand in China schimpft oder flucht. Alles was ein Gast, wenn er sich meldet [und] wenn er den Besuch abstattet, für Gebärden und Reden führen soll, was der Wirt dabei sagt oder tut : das alles ist in öffentlichen herausgegebenen Komplimentierbüchern vorgeschrieben, und es muss nicht ein Wort davon abgehen. Man weiss, wie man höflich etwas abschlagen soll und wenn es Zeit ist, sich zu bequemen. Niemand muss sein Haupt beim Grüssen entblössen, dieses wird für eine Unhöflichkeit gehalten. Ackerbau, Früchte und Manufakturen Die Hügel werden in Terrassen abgestuft. Der Mist wird aus den Städten auf den Kanälen herbeigeführt und trockene Ländereien unter Wasser gesetzt. Ein jeder, auch der kleinste Flecken Landes wird genutzt. Von dem Talgbaum ist oben die Rede gewesen. Vom Wachsbaume berichtet Salomon, dass ein Insekt wie eine Fliege nicht allein die Blätter, sondern auch bis auf den Kern oder Stamm die Baumrinde durchsteche, woraus das weisse Wachs wie Schnee tropfenweise hervorquillet. Der Teestrauch. Das Baumbusrohr, von welchem sie fast alle Geräte, auch sogar Kähne machen ; aus der Rinde desselben wird das überfirnisste Papier gefertigt, welches sehr dünn und glatt ist, aber von Würmern leicht verzehrt wird. Daher ihre Bücher immer müssen abgeschrieben werden. Rattang oder ein zähes chinesisches Rohr, wovon man Ankertaue flicht, welche nicht so leicht faulen als die, welche aus Hanf gemacht sind. Der Firnisbaum, mit dessen Lack die Chinesen alles, was in ihren Häusern ist, überfirnissen. Die Wurzel Ginseng oder Mannswurzel, weil sie sich in zwei Äste gleich den Lenden eines Mannes teilt. Der Kaiser schickt jährlich zehntausend Tataren in die chinesische Tatarei aus, um diese Wurzel für ihn einzusammeln. Das übrige können sie verkaufen. Sie ist ungemein teuer. Die Seidenwürmer arbeiten auf den Maulbeerbäumen in den südlichen Provinzen ohne Pflege. Ihre Seidenzeuge sind vornehmlich mit Figuren von eingewirkten Drachen geziert. Ihre Tusche oder chinesische Tinte wird aus Lampenruss verfertigt, den sie durch Muskus wohlriechend machen. Der Kaiser ackert alle Jahre einmal öffentlich. Report Title - p. 74 of 558

Wissenschaften, Sprache und Gesetze Ihre Astronomie ist zwar alt, und in Peking [Beiing] ist viele Jahrhunderte vor Ankunft der Missionarien ein Observatorium gewesen. Allein ihr Kalender war höchst falsch. Die Verkündigung der Finsternisse erstreckte sich kaum auf den Tag, nicht aber bis auf Minuten wie bei uns. Sie ziehen aber diese Verkündigung aus Tabellen, daher man damit nicht zusammenreimen kann, wie es möglich ist, dass ihre Gelehrten glauben können, der Mond oder die Sonne würden zur Zeit der Finsternis von einem Drachen gefressen, dem sie mit Trommeln seine Beute abzujagen suchen. Es kann aber auch sein, dass dieses ein alter Aberglaube von den Zeiten der Unwissenheit her ist, den die Chinesen als hartnäckige Verehrer alter Gebräuche noch beibehalten, ob sie gleich dessen Torheit einsehen. Die Kenntnisse der Mathematik und andere Wissenschaften haben der Predigt des Evangeliums in China statt der Wunder gedient. Die chinesische Sprache hat nur dreihunderunddreissig einsilbige Wörter, welche alle nicht flektiert werden, aber die verschiedenen Töne, Aspirationes und Zusammensetzungen machen dreiundfünfzigtausend Wörter aus. Die Zeichen ihrer Schrift bedeuten nicht die Töne, sondern die Sachen selber, und zuweilen umfassen sie auch mehrere Begriffe zusammen. Z.E. Guten Morgen, mein Herr ! wird durch ein Zeichen ausgedrückt. Die Bewohner von Cochin-China und Tongking verstehen wohl der Chinesen Schrift, aber nicht ihre Sprache. Ein Gelehrter muss zum wenigsten zwanzigtausend Charaktere schreiben und kennen lernen. Sie kurieren viele Krankheiten durch die Kauterisation oder durch Brennen mit heissen kupfernen Platten. Einige Kaiser und andere haben sich lange mit der Grille vom Trank der Unsterblichkeit geschleppt. Die Buchdruckerkunst ist so beschaffen : man klebt die Blätter eines wohl abgeschriebenen Buchs auf ein langes Brett und schneidet die Charaktere in Holz aus. Die Chinesen haben gradus academicos. Die Kandidaten zur Doktorwürde werden gemeiniglich vom Kaiser selbst examiniert. Mit ihnen werden die wichtigsten Ämter besetzt. Weil alle ihre Archive von einem ihrer Kaiser vor zweitausend Jahren sind vertilgt worden, so besteht ihre alte Geschichte fast bloss aus Traditionen. Ihr erstes Gesetz ist die Gehorsamkeit der Kinder gegen die Eltern. Wenn ein Sohn Hand an seinen Vater legt, so kommt das ganze Land darüber in Bewegung. Alle Nachbarn kommen in Inquisition. Er selbst wird kondemniert, in zehntausend Stücke zerhauen zu werden. Sein Haus und die Strasse selber, darinnen es stand, werden niedergerissen und nicht mehr aufgebaut. Das zweite Gesetz ist Gehorsamkeit und Ehrerbietung gegen die Obrigkeit. Das dritte Gesetz betrifft die Höflichkeit und Komplimente. Diebstahl und Ehebruch werden mit der Bastonade bestraft. Jedermann hat in China die Freiheit, die Kinder, die ihm zur Last werden, wegzuwerfen, zu erhängen oder zu ersäufen. Dies geschieht, weil das Land so volkreich ist, das Heiraten zu befördern. Ungeachtet ihres Fleisses sterben doch jährlich in einer oder der anderen Provinz viele Tausende Hungers. In Peking [Beijing] wird täglich eine Zeitung abgedruckt, in der das löbliche und tadelhafte Verhalten der Mandarine samt ihrer Belohnung oder Strafe angegeben wird. Report Title - p. 75 of 558

Religion Die Religion wird hier ziemlich kaltsinnig behandelt. Viele glauben an keinen Gott ; andere, die eine Religion annehmen, bemengen sich nicht viel damit. Die Sekte des Fo ist die zahlreichste. Unter diesem Fo verstehen sie eine eingefleischte Gottheit, die vornhemlich den grossen zu Barantola in Tibet anjetzt bewohnt und in ihm angebetet wird, nach seinem Tode aber in einen andern Lama fährt. Die tatarischen Priester des Fo werden genannt, die chinesischen Bonzen. Die katholischen Missionarien beschreiben die den Fo betreffenden Glaubensartikel in der Art, dass daraus erhellt, es müsse dieses nichts anderes als ein ins grosse Heidentum degeneriertes Christentum sein. Sie sollen in der Gottheit drei Personen statuieren, und die zweite habe das Gesetz gegeben und für das menschliche Geschlecht ihr Blut vergossen. Der grosse Lama soll auch eine Art des Sakramentes mit Brot und Wein administrieren. Man verehrt auch den Confucius oder Con-fu-tse, den chinesischen Sokrates. Es sind auch einige Juden da, die so wie diejenigen auf der Malabarischen Küste vor Christi Geburt dahin gegangen sind und von dem Judentum wenig genug mehr wissen. Die Sekte des Fo glaubt an die Seelenwanderung. Es ist eine Meinung unter ihnen, dass das Nichts der Ursprung und das Ende aller Dinge sei, daher eine Fühllosigkeit und Entsagung aller Arbeit auf einige Zeit gottselige Handlungen sind. Ehen Man schliesst mit den Eltern die Ehe, ohne dass beide Teile einander zu sehen bekommen. Die Mächen bekommen keine Mitgabe, sondern werden noch dazu verkauft. Wer viel Geld hat, kauft sich so viele Frauen als er will. Ein Hagestolz oder alter Junggeselle ist bei den Chinesen etwas Seltenes. Der Mann kann, wenn er den Kaufschilling verlieren will, die Frau, ehe er sie berührt, zurückschicken, die Frau aber nicht. Waren, die ausgeführt werden Dahin gehören vornehmlich Teebou, Singlotee, Quecksilber, Chinawurzel, Rhabarber, rohe und verarbeitete Seide, Kupfer in kleinen Stangen, Kampfer, Fächer, Schildereien, lackierte Waren, Porzellan, Soya, Borax, Lazursteine, Tutenag. Indische Vogelnester sind Nester von Vögeln, die den Meerschwalben gleichen und welche, aus dem Schaume des Meeres, der mit einem in ihrem Schnabel generierten Safte vermengt wird, jene Nester bilden. Sie sind weiss und durchsichtig, werden in Suppen gebraucht und haben einen aromatischen Geschmack. Report Title - p. 76 of 558

Tibet Es ist das höchste Land, wurde auch wahrscheinlich früher als irgend ein anderes bewohnt und mag sogar der Stammsitz aller Kultur und Wissenschaft sein. Die Gelehrsamkeit der Indier namentlich rührt mit ziemlicher Gewissheit aus Tibet her, so wie dagegen alle unsere Künste aus Indostan hergekommen zu sein scheinen, z.B. der Ackerbau, die Ziggern, das Schachspiel usw. Man glaubt, Abraham sei an den Grenzen von Indostan einheimisch gewesen… China, Persien und Indien bekam seine Einwohner dorther. Hier oder nirgends müsste man die Stammwurzeln aller Ursprachen Asiens und Europas suchen… In Barantola oder wie andere es nennen, in Potala, residiert der grosse Oberpriester der mongolischen Tataren, ein wahres Ebenbild des Papstes. Die Priester dieser Religion, die sich in dieser Gegend der Tartarei bis in das chinesische Meer ausgebreitet haben, heissen Lamas ; diese Religion scheint ein in das blindeste Heidentum ausgeartetes katholisches Christentum zu sein. Man hat bis jetzt gezweifelt, ob die Einwohner wirklich den Stuhlgang des grossen Dalai-Lama verzehren, indes bestätigt es Pallas dahin, dass sie ihre Speisen damit bestreuen und dass ihm geklagt sei, dass davon so wenig zu haben und dies wenige sehr kostbar sei. Die lamaische Religion ist eine der seltsamsten Erscheinungen auf dem Erdboden. Man sieht daraus, dass die Menschen in der Religion alle Ungereimtheiten versucht haben, die man sich ausdenken kann. Es ist in der lamaischen Religion eine Seelenwanderung der Menschen durch die Tiere. Dies ist die gewöhnliche Metempsychose, die man für eine Belohnung oder Bestrafung hält, je nachdem das Tier ist, in das die Seele fährt. Wenn aber eine Menschenseele wieder in einen Menschen fährt, so ist das die Lama’sche Wiedergeburt und ein solcher Manesch heisst Burchan, d.i. eine vergötterte menschliche Seele, folglich ist der Lama eine eingefleischte Gottheit. Es sind drei Lamas in Tibet. Der eine ist der alte Fo, der auch immer wiedergeboren werden soll. Ein anderer Lama führt die weltliche Regierung und der dritte ist der höchste und mischt sich in keine Regierungsgeschäfte. Report Title - p. 77 of 558

Nachschriften Nachschrift von Johann Gottfried Herder 1764. Kant sagt : M. de Guignes hält das Chinesische vor verdorbnes Phönicisch…. Das Gesetz des Gehorsams der Kinder gegen die Eltern wäre „politisch, um den Gehorsam gegen den Kaiser zu bevestigen“. Nachschrift von Georg Hesse 1770. Kant sagt : China ist unter allen Ländern der Erde das älteste. Selbst Egypten kann nicht so lange bewohnt seyn, denn wegen der Überschwemmungen des Nils muss man glauben, dass das Meer ehemals ganz Nieder-Egypten bedecket habe, und dass der Nil es mit seinem Schlamm nur nach und nach angesetzet. China dagegen ist ein erhabenes Land. Nach den ältesten Geschichten, die wir nur haben, ist China eben so blühend und eingerichtet, wie jetzo gewesen. Es ist in Proportion seiner Ausdehnung das vollkommenste Land in der ganzen Welt… Die Religion haben sie noch von den alten Zeiten her beybehalten, so absurd sie auch ist. Sie thun es deswegen, damit der gemeine Mann nicht sehe, dass die Mandarinen sich irren können. Sie sind auch in der Religion nicht sehr eifrig. Sie haben zweyerley Pfaffen, die Bonzia und die Lamos. Erstere sind von der alten Chinesischen, letztere von der Tartaischen Religion. Diese Unterthänigkeit der Kinder gegen die Eltern führet sie schon zur Sclaverey an gegen die Obrigkeit. Nachschrift von David Friedländer 1772. Kant sagt : Die Chinesen scheinen eine Abkunft der Ägypter zu sein. Desguignes hält dafür, dass (die Schrift der Chinesen) aus dem Chaldäischen entstanden sei. Nachschrift von Philippi 1772. Kant schenkt dem Herzog Friedrich von Holstein-Beck eine Handschrift seines Diktattextes von 1773, Vorlesungen gehalten 1772-1773. Das Manuskript ist von Kant selbst durchkorrigiert worden. Nachschrift von Siegismundo Kaehler 1775. Kant sagt : Die fünf „Kings“ oder heilige Bücher der Chinesen, die von dem Confucio herkommen, enthalten nichts als trockene Sittenlehre. Nachschrift von G.C.W. Busolt 1775. Nachschrift von Powalski 1777. Nachschrift von Fehlhauer 1782. Nachschrift von Geo-Pillau von 1784. Kant sagt : Was zuerst das Verhalten des Kaysers betrifft, so wird das zwar sehr gerühmt, Er selbst schreibt auch viel von Leutseeligkeit, aber wir wollen nur seine Thaten ansehen. Er rottete a: 1748 und 49 die Tatarn aus,… Ferner er schickte sie nach Siphan einem Volck welches viele Saec. unabhängig gelebt. Der Kayser suchte sie zu überwältigen, welches ihm auch gelang, wo er denn das gantze Königliche Haus niederhauen liess, ausser ein einziges Mädchen, welches er zur Parade behielt… Was die Wissenschaften in China betrifft, so bemüht sich immer einer dem andern darin zuvor zu thun. Es ist aber keine Nation die eine grössere Opinion der Wissenschaften von sich hegte, aber auch keine, die in diesem Stück hartnäckiger als die Chineser. Die neuern Zeiten haben bewiesen, dass sie alles von Indien haben… Sie haben keine einzige Wissenschaft, ob sie gleich Künste haben, und selbst die wenigen Sätze der Geometrie, die sie wissen, können sie doch nicht demonstriren, sondern sie sind blos pracktisch. Man hat von ihrer Astronomie viel Wesens gemacht, allein sie haben keine Theorie : sondern ihre Wissenschaft gründet sich blos auf Tabellen… Ihre Gelehrsamkeit enthält viele Dinge, die zwar gelernet werden, aber keine eigentliche Wissenschaft sind. Ihr grösster Philosoph ist Confucius, von dem sie sagen, dass er alle Weissheit gehabt haben soll, allein er hat doch einmahlen gefragt, was das höchste Guth sey… Was die Gesetze der Chineser betrift, so dienen sie nur um das Volck ruhig und dem Kayser unterwürfig zu machen, es wird aber dabey gar nicht auf Moralitaet gesehen… Die Kinder müssen ihnen [Eltern] gehorchen, dass aber nicht um der Moralitaet, die Eltern haben eine absolute Gewalt über sie, sie können sie wegwerfen, ums Leben bringen, oder sonst mit ihnen machen was sie wollen… Den Eltern ist diese Macht von der Obrigkeit gegeben worden, damit sie die Kinder in Zeiten zur despotischen Herrschaft gewöhnen sollten, theils Report Title - p. 78 of 558 aber auch den Ehestand leicht zu machen, weil der Kayser seine Staaten bevölckert wissen will. Nachschrift von Johann Friedrich Crueger 1785. Kant sagt : Von diesen Völkern wurde vor einiger Zeit noch gross Rühmens gemacht, so dass man in Rücksicht vieler Stücke glauben könnte, es wäre kein besseres Land als dieses China. Allein die dahingeschickten Missionarii von Seiten der Römischen Kirche hatten zu viele Vorurteile auf ihrer Seite, warum sie es taten, nämlich der Welt etwas vorzumachen. Seit dieser Zeit aber hat sich die Sprache hiervon merklich geändert. Sie wollen zwar noch etwas davon rühmen : weil aber jetzt die Wahrheit allzusehr herfür leuchtet, so wird dies bald wieder niederschlagen… Wollen wir die Frage aufwerfen, ob sie wohl sonst Wissenschaften haben ?, so ist die Antwort : auch keine einzige ; denn sie zählen ja selbst unter ihre Elemente das Holz. Nachschrift von J.W. Volckmann 1784, 1785. Nachschrift von Christian Friedrich Puttlich 1785. Kant sagt : Philosophie ist im ganzen Orient nicht anzutreffen, die wenigen Araber ausgenommen, allein das sind auch schon Weise. Ihr Lehrer Konfuzius trägt in seinen Schriften nichts als moralische Lehren für die Fürsten vor… und führt Exempel der vorigen chinesischen Fürsten an… aber ein Begriff von Tugend und Sittlichkeit ist den Chinesen nie in den Kopf gekommen. Nachschrift von Heinrich zu Dohna-Wundlacken 1792. Nachschrift von A.C.W. Werner 1793. Nachschrift von K. Friedrich Wolter 1796. Nachschriften ohne Datum von Barth, Busolt, F. Karmann, Vigilantius. Anonyme Nachschriften : 1784, 1787, 1791. Sekundärliteratur Report Title - p. 79 of 558

Helmuth von Glasenapp / Adrian Hsia : Für Kant sollen die Chinesen ein Mischstamm der weissen und gelben Rasse sein. Er bezeichnet China als das kultivierteste Reich der Welt und beschreibt seine Errungenschaften wie z.B. die Grosse Mauer. Er teilt auch die Meinung seiner Zeit, dass die Chinesen höflich seine, niemals fluchten oder Schimpfworte benutzten und ihr ganzes Leben ritualisiert sei. Etwa 40 Jahre lang brachte Kant seinen Studenten bei, das Schönheitsideal der Chinesen beiderlei Geschlechts sei ein langer und Körper. Die Stirn müsse breit und die Nase kurz, die Augen müssten klein und die Ohren gross sein. Die Chinesen seien ungemein rachsüchtig, jedoch sehr geduldig in der Ausführung des Racheakts. Weiterhin seien sie feige, sehr arbeitsam, sehr untertänig und den Komplimenten bis zum Übermasse ergeben. Sie seien von Natur aus betrügerisch veranlagt und schämen sich nur, wenn sie sich dabei ertappen liessen. Von den Wissenschaften berichtet Kant, dass ihre Voraussage von Sonnen- und Mondeklipsen trotz der uralten astronomischen Tradition sehr fehlerhaft seien. Kant findet es eigenartig, dass die Jesuiten ihre Missionsarbeit durch die Verbreitung der Wissenschaften wie Astronomie und Mathematik vorantreiben, statt durch die Predigt der Worte Gottes oder durch Wundertaten. Er versucht mit Objektivität die Lage der Religionen in China darzustellen und unterteilt die Chinesen in grundsätzliche und funktionale Atheisten. Die ersten seien Atheisten an und für sich, die anderen glaubten zwar an die Existenz Gottes, ohne ihn aber anzubeten. Er nimmt an, dass die meisten Chinesen der Lehre Buddhas folgten und er identifiziert den mit Buddha, der in Lhasa thront und nach dem Tod reinkarniert würde. Konfuzius nennt er den chinesischen Sokrates, ohne sich für seine Person oder Lehre zu interessieren. Laozi, den er Laokum nennt, interessiert ihn dagegen viel mehr, denn die Jesuiten haben wenig Interesse für ihn gehabt, da sich ihre Missionsarbeit darauf konzentrierte, den Konfuzianismus mit dem Christentum zu harmonisieren. Kant konzentriert seine Kritik gegen China in vier Hauptpunkten, die die Vorurteile des späten 18. Jahrhunderts widerspiegelt. Er glaubt, dass die Chinesen niemals in ihren Wissenschaften zu klaren Konzepten kommen würden. Für ihn ist das Fehlen der Schatten in der chinesischen Tuschmalerei ein fester Beweis, dass die Chinesen konfus denken. Schlimmer sei noch die Tatsache, dass sie 80'000 Schriftzeichen brauchen, um sich verständlich zu machen, während man in Europa nur 24 benutzt. Der Chinese könne erst die nötigen Zahlen beherrschen, wenn er bereits den Zustand der Senilität erreicht habe. Dass der Chinese angeblich nie seine Heimat verlässt und in die Fremde ziehe, sei ein weiterer Nationalfehler. Den letzten Beweis, dass die Chinesen keine klaren Konzepte hätten, sieht Kant darin, dass sich der Sitz ihres religiösen Oberhauptes, der Dalai Lama, ausserhalb Chinas befinde. Am Ende steht China für Kant als ein Land ohne die Fähigkeit zur Tugend und Pflichterfüllung da. Helmuth von Glasenapp : Berücksichtigt man, dass Kant ausschliesslich von der Literatur über China abhängig war und keine eigene Kenntnis des Landes besass, mag es einerseits verständlich erscheinen, dass er in seinen Ansichten von den herrschenden Meinungen bestimmt wurde. Andererseits stellt sich die Frage, aus welchem Grund er über seine eigenen Bedenken gegenüber den Berichten der Kaufleute so einfach hinwegging. Er war sich durchaus bewusst, dass die für die Chinesen ungünstigen Nachrichten von den Handelsplätzen an der Küste Chinas kamen… Sein Urteil über China in den ersten Jahren seiner Vorlesung ist geprägt vom positiven, neutralen Ton der Jesuitenberichte, auch wenn er damals schon die Bemerkung über den betrügerischen Charakter der Chinesen von Anson übernommen hat… Zunächst einmal vermisst Kant an den philosophischen Werken der Chinesen die Schärfe des Ausdrucks, die logische Verknüpfung, die Strenge der Beweisführung und die systematische übersichtlich gegliederte Darstellung… Der chinesische Philosoph sucht gar nicht rationale, durch Schlüsse fundierte Erkenntnisse zu vermitteln, sondern er will die Rätsel des Lebens intuitiv lösen und gibt das, was er erschaute, in Form von Aphorismen von sich. Dem an die Formen abendländischen Denkens Gewöhnten mussten die Aussprüche des Konfuzius deshalb als unzusammenhängende Sentenzen ohne eigenliche philosophische Grundlage erscheinen… Report Title - p. 80 of 558

Lee Eun-jeung : Kant zweifelte in keiner Weise daran, dass der chinesische Herrscher ein Despot war. Er könnte über Leben und Tod der Untertanen entscheiden. Diese wären ohnehin per Gesetz zu Gehorsam und Ehrerbietigkeit gegen die Obrikeit verpflichtet, ebenso wie gegen die Eltern. Diese wären die obersten Gesetze der Chinesen, wozu auch noch Höflichkeit und Komplimente zu zählen wären. In allen Manuskripten spricht Kant von diesen Gesetzen, wobei er relativ nüchtern und ohne eigene Interpretation die bekannten Sittenkodizes der Chinesen wiedergibt. Kants Deutung, dass es sich bei den chinesischen Gesetzen nicht um Moralität handle, bedarf, auch wenn dies nur beiläufig erwähnt wird, vor allem deshalb besonderer Achtung, weil darin der von ihm entfaltete Kritizismus reflektiert wird. Mit dieser Aussage spricht Kant den Chinesen die moralische Autonomie und Vernunft ab. Seiner Ansicht nach, hängt die Glückseligkeit, die er als den „Inbegriff aller durch die Natur ausser und in dem Menschen möglichen Zwecken desselben“ betrachtet, nicht vom autonomen Handeln des Menschen, sondern von der Wohltätigkeit der Natur ab. Die Materie, die, die das Glück bestimmenden Zwecke ausmacht, bestünde nämlich aus Macht, Reichtum, Ehre, Gesundheit, Wohlstand und Zufriedenheit mit dem eigenen Zustand… Da in den Berichten der Jesuiten immer wieder von dem wohlgeordneten Leben in China und von seiner guten Moral die Rede ist, mag es sein, dass Kant darauf geschlossen hat, dass die Chinesen hauptsächlich auf 'das beständige Wohlergehen' und 'ein vergnütes Leben', also auf 'die Glückseligkeit' bedacht sind… Bedenkt man, dass Kant nur über geringe Kenntnis von der konfuzianischen Lehre verfügt, sind seine Feststellungen um so verwunderlicher. Sein Kommentar zu den 5 Jings geht über die Wiedergabe damals weitvertreiteter abwertender Urteile nicht hinaus. Obwohl ihm bekannt ist, dass die chinesischen Gesetze auf diesen fünf Büchern beruhen, hat er, wie es scheint nicht versucht, sie zu untersuchen, um sich eine eigene Meinung zu bilden. [LeeE1:S. 169-270,Hsia20,Hsia6:S. 95-102,Glas1:S. XVII-XX, 3-5, 9-10, 23, 72-79, 83-90, 97, 99, 132,Lee20:S. 55-64,Kant2] 1763-1764 Johann Gottfried Herder besucht die Vorlesung über physische Geographie von Immanuel Kant, was ihm die ersten Kenntnisse über die Religionen Asiens vermittelt und sein Interesse geweckt hat. Er erfährt nicht nur eine Einführung in die Naturphilosophie und Kosmologie, sondern auch in Anthropologie und Religionsgeschichte. Lee, Eun-jeung : In seiner Nachschrift über Kant gibt Herder eine Charakterisierung von China, die auf einen Essai von Voltaire zurückgeht. Kant ist aber nicht unbedingt prägend für Herders Chinabild. Herder hat sich bereits während seiner Studienzeit mit Fragen nach den Gesetzen der Veränderung im Leben der Völker und der Menschheit und nach der Konstanz im Wandel der geschichtlichen Welt beschäftigt. Dabei geht er stets davon aus, dass man gewisse Grundfaktoren der Menschheitsgeschichte erkennen kann, die mit gewissen Triebkräften in der Natur vergleichbar sind. [FauU1:S. 27-27,LeeE1:S. 228-229, 231] 1764 Kant, Immanuel. Beobachtungen über das Gefühl des Schönen und Erhabenen [ID D17030]. Kant schreibt : Welche läppische Fratzen enthalten nicht die weitschichtigen und ausstudierten Komplimente der Chineser ; selbst ihre Gemälde sind fratzenhaft und stellen wunderliche und unnatürliche Gestalten vor, dergleichen nirgends in der Welt anzutreffen sind. Sie haben auch ehrwürdige Fratzen, darum weil sie von uraltem Gebrauch sind, und keine Völkerschaft in der Welt hat deren mehr als diese… Man begehet noch in Peking [Beijing] die Zeremonie, bei einer Sonnen- oder Mondfinsternis durch grosses Geräusch den Drachen zu verjagen, der diese Himmelskörper verschlingen will, und behält einen Elenden Gebrauch aus den ältesten Zeiten der Unwissenheit bei, ob man gleich jetzo besser belehrt ist. [Lee20:S. 53-54] 1775 Kant, Immanuel. Von den verschiedenen Racen der Menschen zur Ankündigung der Vorlesungen der physischen Geographie [ID D17031]. Kant bezeichnet die Chinesen als Mischlinge zwischen Indern, alten Skythen und Hunnen und rechnet sie zur gelben 'Halbrasse'. [Lee20:S. 54] Report Title - p. 81 of 558

1786 Kant, Immanuel. Mutmasslicher Anfang der Menschenwürde [ID D17032]. Kant schreibt : Auf der Stufe der Kultur also, worauf das menschliche Geschlecht noch steht, ist der Krieg ein unentbehrliches Mittel, diese noch weiter zu bringen… Man sehe nur Sina an, welches seiner Lage nach wohl etwa einmal einen unvorhergesehenen Überfall, aber keinen mächtigen Feind zu fürchten hat, und in welchem daher alle Spur von Freiheit getilgt ist. [Lee20:S. 54] 1790 Kant, Immanuel. Critik der Urtheilskraft [ID D17044]. Werner Lühmann : Kants Revolution der philosophischen Denkart gründet sich spätestens seit der Veröffentlichung von Critik der Urtheilskraft auf die Lehre von der Pflicht als dem absolut Guten. Damit wird einerseits die Autonomie des Menschen, seine Freiheit zum Handeln im Sinne unbedingter Pflicht betont, auf der anderen Seite aber zugleich das Glück als Ziel sittlichen Handelns verworfen. Für die geistigen Vorstellungen des Fernen Ostens bringt er aber deshalb wenig Verständnis auf. Diese ferne Welt liegt für ihn ausserhalb seiner erkenntnistheoretischen wie moralphilosophischen Gedankengebäude und mit den Übersetzungen der chinesischen Klassikern hat er sich nachweislich zu keiner Zeit beschäftigt. [Lüh1:S. 92] 1794 Kant, Immanuel. Das Ende aller Dinge [ID D17033]. Adrian Hsia : Das Wissen über Laozi war zu Kants Zeit mangelhaft. Kants Kommentare reflektieren sowohl diesen Wissensstand, wie auch eine gewisse Feindseligkeit, welche die Jesuiten Laozi gegenüber empfanden. Kant unterscheidet drei Arten vom Ende aller Dinge : 1. Das natürliche Ende, das in der Ordnung der moralischen Zwecke in Übereinstimmung mit der göttlich Weisheit ist. 2. Das mystische Ende, das schlechthin unverständiglich ist. 3. Das unnatürliche Ende, das von uns selbst herbeigeführt wird. Laozi gilt als Mystiker. Als solcher hat er nichts gemeinsam mit den intelligenten Erdenbewohner, die Kant schätzt. Es ist daher in der Natur der Dinge, dass Kant Laozis Lehre als monströs bezeichnet, weil beim chinesischen Weisen das höchste Gut das Nichts ist, d.h. im Gefühl eins mit der Unendlichkeit Gottes zu sein, indem man seine eigene Persönlichkeit zerstört und die Gottes annimmt. Um sich für dieses letzte Stadium vorzubereiten schlössen sich chinesische Philosophen in dunklen Räumen ein, wo sie sich mit geschlossenen Augen darauf konzentrieren, das Nichts zu fühlen. Kant meint, dass diese Praktik an den Pantheismus der Tibeter und anderer orientalischer Völker, d.h. der Buddhisten, erinnert. Der hebt hervor, dass das Stadium der ‚ewigen Stille’ keineswegs das Ende aller Dinge, sondern das Ende des Denkens sei. Für Kant ist es letzten Endes nur durch das Christentum erreichbar. [Hsia20] 1798 Kant, Immanuel. Reflexionen zur Anthropologie [ID D17034]. Kant schreibt : Wollte Gott, wir wären mit orientalischer Weisheit verschont geblieben ; man kann nichts daraus lernen, und die Welt hat niemals von ihnen als eine Art mechanischer Kunst, Astronomie, Zahlen etc. gelernt. Wenn wir schon okzidentale Bildung durch die Griechen hatten, so konnten wir in die orientalischen Schriften hinein denken, niemals aber haben sie durch sich selbst den Verstand aufgeklärt. Es war zwar einmal ein Weiser, welcher sich ganz von seiner Nation unterschied und gesunde praktische Religion lehrte, die er seinen Zeitläuften gemäss in das Kleid der Bilder, der alten Sagen einkleiden musste ; aber seine Lehren gerieten bald in Hände, welche den ganzen orientalischen Kram darüber verbreiteten und wiederum aller Vernunft ein Hindernis in den Weg legten. [Glas1:S. 123-124] 1798-1799 Kant schreibt in einer Notiz : (Sonderbar, dass den Chinesen die Erde 4 eckig ist). Die Eingeschränktheit der Chinesen zeigt sich 1.) an ihren Gemälden, die keinen Schatten weder im Porträt noch an Gebäuden leiden mogen. 2.) An ihrer Schrift, welche wohl 80'000 Charactere bedarf, um sich ganz verstendlich zu machen, statt unserer 24. 3.) dass sie nicht in Anderer Länder reisen. 4.) Dass ihre Religion (des Foe) ihr Oberhaupt ausserhalb China hat. [Glas1] Report Title - p. 82 of 558

1901 Wu Rulun erwähnt in seinem Tagebuch Tong cheng Wu xian sheng ri ji Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, Arthur Schopenhauer und Johann Friedrich Herbart als Nachfolger von Immanuel Kant. Erste Erwähnung von Fichte. [Kur1:S. 34] 1902 [Anonym]. De yi zhi liu da zhe xue zhe lie zhuan [ID D19478]. [Erwähnung der wichtigsten biographischen Daten von Kant, Hegel, Schelling, Schopenhauer, Hartmann und Fichte aufgelistet. Ihre Philosophie wird als 'subjektiver Idealismus' bezeichnet]. [Kur1:S. 35] 1902 Du, Shizhen. Deguo zhe xue si xiang zhi bian qian [ID D19479]. Du Shizhen erwähnt Johann Gottlieb Fichte als einer von drei wichtigen Vertretern des 'Idealismus' oder 'Nur-Herz-Lehre', als eine der Tendenzen, die mit Immanuel Kant begann und sich nach dessen Tod zu rivalisierenden Strömungen auswuchsen. Im Gegensatz zum 'Realismus', der 'Lehre des wirklich Anwesenden' bestreite der Idealismus, dass die Dinge mit Hilfe der sinnlichen Wahrnehmung erkannt werden könnten. Der Grund aller Erkenntnis müsse vielmehr in den 'Funktionen des Geistes' gesucht werden. Diese nach Du Shizhen schon von Kant geäusserte Ansicht sei allen Repräsentanten des Idealismus gemein. Innerhalb der Schule seien jedoch drei Richtungen zu unterscheiden : Während Fichte einen 'subjektiven Idealismus' vertrete, habe Schelling einen 'objektiven' und Hegel einen 'absoluten' Idealismus entwickelt, um die unbestreitbaren Lücken im Kantischen System zu schliessen. [Kur1:S. 34-35] 1903 Liu Gangji : Wang Guowei liest Critik der reinen Vernunft von Immanuel Kant und ist davon tief beeindruckt. Er schätzt Kant so sehr, dass er ihn als die 'Sonne am Himmel' bezeichnet. Darauf hin liest er alle ihm zugänglichen westlichen Philosophen. Wang Guowei zählt zu den ersten, die China mit der deutschen Ästhetik vertraut machen ; auch hat er die alte chinesische Kunst und Kultur anhand der deutschen Ästhetik interpretiert. Auf der Grundlage des Kantschen Gedankens des uninteressierten freien Wohlgefallens spricht sich Wang Guowei entschieden dafür aus, dass Studium und Erforschung von Kunst und Philosophie ein Ziel an sich darstellen und nicht zum blossen Werkzeug von Politik und Moral verkommen dürfen. Dies bedeutet nicht nur eine Kritik an der tausendjährigen chinesischen traditionellen Autokratie, sondern ist auch der erste Aufruf zur Freiheit und Selbständigkeit der Kunst und Wissenschaft im China der Neuzeit. Die von Wang eingeführte 'interesselose' Ästhetik von Kant und Arthur Schopenhauer trägt erheblich dazu bei, die traditionelle Sicht der Beziehung zwischen Kunst, Moral und Politik in China zu verändern… Wang greift noch einen weiteren Ansatz aus der deutschen Philosophie auf, indem er mit Hilfe der Ästhetik Kants und Schopenhauers zwei Begriffe der chinesischen Ästhetik, yi jing (Ideenwelt) und jing jie (ästhetische Welt) interpretiert. Er zeigt, dass 'Landschaft' eine Beschreibung von Natur- und Lebensumständen bedeutet, 'Gefühl' hingegen des Dichters 'Einstellung zu diesen Lebensumständen'. [LiuG1:S. 4-7] 1903-1904 Liang, Qichao. Jin shi di yi da zhe Kangde zhi xue shuo [ID D17104] Lee Ming-huei : Liang Qichao interpretiert Kants Gedanken mit buddhistischen und Song-Ming konfuzianischen Begriffen, er interpretiert Erscheinung und 'Ding' an sich im Lichte der buddhistischen Begriffe 'wu ming' (Unwissenheit) und 'zhen ru' (wahre Soheit). Er vertritt die Auffassung, dass sich in Kants Moralphilosophie und Freiheitstheorie sich die buddhistische Lehre der 'wahren Soheit' und Wang Yangmings Gewissenslehre vereinen und wechselseitig ergänzen. Report Title - p. 83 of 558

Joël Thoraval : Le texte consiste en une traduction commentée d'un chapitre du livre Rigaku enkakushi (1886) de Nakae Chômin. Ce livre est lui-même la version japonaise de l'Histoire de la philosophie (1875) d' Alfred Fouillée. Il sagit d'une traduction parfaois abrégée, mais élégante et elle est augmentée de nombreuses remarques qui sont particulièrement intéressantes. L'image de Kant comporte trois aspects. D'abord, c'est une figure héroïque : Kant a fait la grandeur philosophique de l'Allemagne à l'époque où celle-ci était dominée et divisée. C'est ensuite une figure de sage, proche de l'idéal oriental : ayant su incarner dans sa vie ses enseignements, il a été capable de réformer le monde moral et intellectuel de son temps. Enfin, c'est und penseur plus proche de la tradition moraliste de l'Extrême-Orient, grâce au primat accordé à la raison pratique sur la raison théorique et grâce au rôle accordé à l'expérience morale comme accès à une métaphysique possible. Quant à sa pensée elle-même, deux facteurs rendent compte de la perception un peu particulière de Kant par Liang Qichao. Le premier facteur est le rôle de la tradition philosophique française présente dans la version donnée par Nakae Chômin. Le traité de Nakae identifie du reste parfaitement, sous le nom de 'spiritualisme officiel français' une perspective interprétative qui est largement la sienne. Le probl!me est que cette interprétation française reste aveugle à des aspects essentiels de la pensée criticiste, dont elle méconnaît la critique radicale de la métaphysique. Le deuxième facteur à l'oeuvre dans la perception de Kant par Liang Qichao est peut-être plus surprenant, et tient à l'horizon d'attente des intellectuels chinois de cette époque. Il s'agit en effet de la renaissance de l'intérêt pour la pensée bouddhique à la fin de l'Empire. C'est d'ailleurs une conjoncture intellectuelle où le Japon joue, là aussi, un rôle très important, à la fois par son appropriation de la science des religions euroéeenne et par la réintroduction en Chine de textes bouddhiques chinois entre-temps perdus, en particulier ceutx de l'école Yogâcâra et de l'école du . D'abord, Liang interprète (à tort) la réflexion critique faire par Kant sur les facultés de notre esprit comme une attitude subjectiviste et idéaliste, et la rapproche de la perspective bouddhiste tendant à faire des éléments de l'expérience des constructions illusoires produites par une conscience n'ayant pas encore atteint l'éveil. Liang note : "La philosophie de Kant est ici très proche du bouddhisme. Il y a confirmation réciproque entre cette théorie et l'enseignement du Yogâcâra. Selon le Bouddha, pour comprendre exhaustivement l'ensemble des principes, il faut prendre pour fondement la 'conscience fondamentale' : c'est bien le même sens". La deuxième raison pour laquelle le tentation du rapprochement est presque irrésistible est que tant le kantisme que le mahâyânisme sont perçus comme un dualisme. Lorsqu'un lecteur chinois comme Liang entend parler de l'opposition entre le phénoménal et le nouménal, il la rapporte à l'opposition entre l'existence soumise aux tribulations de ce monde et l'état d'éveil ultime obtenu au terme d'une réduction radicale de tout attachement. Kant est donc perçu à travers la spéculation très puissante des écoles bouddhistes chinoises, telle que l'exprime notamment le 'Qi xin lun' (Eveil à la foi dans le Mahâyâna), texte du VIe siècle redécouvert par les savants japonais, sur lequel Liang écrira des commentaires. [Thor3,Kant3] 1904 Wang, Guowei. Han de xiang zan [ID D17138]. Wang Guowei schreibt über Immanuel Kant : In Königsberg wurde ein grosser Philosoph geboren. Er hat den Wirrwarr der Meinungen beendet und mir den grossen Weg gewiesen. Aussen offenbarte er mir die Bedeutung des Raumes und innen erschloss er mir das Geheimnis der Zeit. Nun war alles nach Ursache und Wirkung geordnet, die Dinge folgten dem Faden der Kausalität. [HuQ2] Report Title - p. 84 of 558

1906 Zhang, Taiyan [Zhang Binglin]. [Atheismus]. [ID D17139] Zhang kritisiert aus der buddhistischen Perspektive den indischen und westlichen 'Theismus'. Dabei spiel die Auseinandersetzung mit Kants Gottesbeweis eine Rolle. Kant wendet sich in der Critik der reinen Vernunft gegen drei Typen von in der traditionellen Metaphysik angeführten Gottesbeweisen (ontologischer, kosmologischer und telologischer Gottesbeweis) und meint, dass es unmöglich sei, kraft spekulativer Vernunft die Existenz Gottes zu bejahen oder zu verneinen. Demgegenüber besteht Zhang auf der Möglichkeit, Gott durch logische Schlüsse zu erkennen, bzw. abzulehnen und hält Kants Abschiebung dieser Möglichkeit in die Sphäre des Nichterkennbaren für einen Makel in Kants ansonsten so wohl durchdachter Theorie. [Kant3] 1907 Wang, Guowei. San shi zi xu. [ID D18281]. Wang schreibt : "Mein Körper ist schwach, ich bin auch sehr melancholisch. Ich hänge der Frage nach dem Sinn des Lebens des Menschen Tag für Tag nach". Als Antwort auf diese Frage beschäftigt er sich intensiv mit Kant, Schopenhauer und Nietzsche. Über Kant schreibt er : "Kant hat mich bezüglich der Fragestellung des Leidens des Menschen angeregt und meine Ansprüche auf Wissen befriedigt". Infolge der Schwerverständlichkeit der Kritik der reinen Vernunft wendet er sich Schopenhauer zu. Besonders den Gedanken der Erlösung vom Leiden und das Schlüsselwort 'Wille' in Die Welt als Wille und Vorstellung finden bei Wang eine starke Resonanz und führen ihn zur Einsicht, dass der Wille das Grundprinzip für alle Erscheinungen darstellt. [Yu1:S. 36] 1908-1911 Cai Yuanpei studiert Philosophie, Ästhetik, Kunstwissenschaft, Psychologie und Literatur an der Universität Leipzig und übersetzt westliche Werke ins Chinesische. Er schreibt über sein Studium : Ich hörte oft Vorlesungen über Ästhetik, Kunst- und Literaturgeschichte und wurde in dieser Umgebung stark von der Musik und Malerei beeinflusst, so dass ich mich allmählich auf die Ästhetik zu konzentrieren begann. Besonders da Erich Wundt in seinen Vorlesungen über Philosophiegeschichte Kants Auffassung der Ästhetik unterstrich, wurde meine Aufmerksamkeit vor allem auf den Gedanken der ästhetischen Transzendenz und Universalität gelenkt. So beschäftigte ich mich ausführlich mit Kants Originalschriften, und die Bedeutung der Ästhetik begann mir immer klarer zu werden. Liu Gangji : Cai Yuanpei ist stark von der Idee der Menschlichkeit und der aktiven Teilnehme am weltlichen Geschehen, wie sie die konfuzianische Schule vertritt, beeinflusst und strebt danach, sie mit den Begriffen der westlichen Aufklärungsphilosophie - Freiheit, Gleichheit und Brüderlichkeit - zu verbinden. Er ist von einem der menschlichen Gesellschaft zugewandten Geist des historischen Optimismus und Idealismus, wie er sowohl im chinesischen Konfuzianismus als auch in der westlichen Aufklärung existiert, erfüllt. Aus der westlichen Philosophie, vor allem in der Philosophie und Ästhetik Kants, Schillers und Hegels, interpretiert er Gedanken der Aufklärung. [MenH1,LiuG1:S. 8-9,Boo] Report Title - p. 85 of 558

1917 Cai, Yuanpei. Yi mei jiao dai zong jiao shuo [ID D16933]. Liu Gangji : Cai Yuanpeis Idee einer 'Ästhetischen Erziehung statt Religion' gründet sich zunächst auf seine Analyse und sein Verständnis der Ästhetik Immanuel Kants. Dabei hebt er besonders Kants Gedanken, dass das Schöne 'Transzendenz' und „Universalität“ aufweisen, hervor. Die 'Transzendenz' verkörpere das Nicht-Utilitaristische, das Interesselose des Schönen. Weil das Schöne in keinerlei Verbindung zum Nutzen stehe, verkörpere es etwas, das jeden durch dessen Genuss Freude finden liesse und keinerlei Exklusivität oder Eigennutz aufweise. Bei Kant handelt es sich hier um die abstrakte Analyse, dass das ästhetische Urteil vom logischen und moralischen Urteil verschieden sei. Cai entwickelt diesen Gedanken weiter und kommt zum Schluss, dass das Schöne, da es sowohl Transzendenz als auch Universalität besitze, zur emotionalen Vervollkommnung und zur Entwicklung einer edlen Gesinnung beitragen könne, die weder zwischen sich und anderen unterscheide, noch eine schädliche Ichbezogenheit aufweise. So könne man Menschen heranbilden, die keine Rücksicht auf Gewinn oder Verlust nähmen und sich für die Mitmenschen aufopfern… Cai bringt die Kantsche Idee des 'Schönen' und 'Erhabenen' mit den Lehren des Konfuzianismus in Verbindung… Er setzt alles daran, die traditionelle chinesische Philosophie mit den Gedanken der Aufklärung zu interpretieren, um dann beide miteinander verschmelzen zu können. Sein Konzept hängt darüber hinaus auch mit der Frage nach der Beziehung zwischen Erscheinung und Substanz in Philosophie und Ästhetik zusammen. Kant zufolge sei das ästhetische Wohlgefallen ohne alles Interesse und entspräche damit dem 'freien Wohlgefallen', das zwar eine natürliche Notwendigkeit aufweise, dabei aber nicht von dieser Notwendigkeit bestimmt sei… Cai übernimmt zwar einersetis die Ansicht von Kant und Schiller, durch ästhetisches Empfinden könne man 'Freiheit' erlangen, modifiziert aber gleichzeigig : Kant zufolge kann diese 'Freiheit' nur in der „Erscheinungswelt“ existieren, vertritt aber die Ansicht, dass 'Erscheinung' und 'Substanz' keine voneinander istolierte Welt darstellen… Cai schätzt die Philosophie Kants, weil in ihr die Vorstellung von Gott kein hoher Stellenwert zukommt. Er orientiert sich zwar an der Ästhetik Kants, fügt aber zugleich charakteristische Elemente der traditionellen chinesichen Philosophie ein. [LiuG1:S. 11-13] 1919 Zong Baihua hält in der Gesellschaft Shao Nian Zhongguo Xue Hui eine Rede über Immanuel Kant : Lüe lun Kangde zhu yi zhe xue da yi. [Kant3] 1920 Cai, Yuanpei. Mei xue de jin hua [ID D1741]. Liu Gangji : Cai erläutert die Geschichte der westlichen, besonders der deutschen Ästhetik und gibt einen Überblick über die Entwicklung von der klassischen griechischen Ästhetik Platnons und Aristoteles' bis zur Ästhetik von David Hume und . Dabei unterstreicht er die grosse Bedeutung des Buches Aesthetica von Alexander Gottlieb Baumgarten. Es folgt eine prägnante Erläuterung der Ästhetik Immanuel Kants und der Bedeutung der Schriften Critik der reinen Vernunft, Critik der praktischen Vernunft und Critik der Urtheilskraft. Dann geht Cai auf den Beitrag von Friedrich Schiller zur Weiterentwicklung von Kants Theorien ein und anschlissend gibt er einen Überblick über die Ästhetik von Friedrich Wilhelm Joseph von Schelling, George Wilhelm Friedrich Hegel und Arthur Schopenhauer. [LiuG1:S. 9-10] Report Title - p. 86 of 558

1953 Zhang, Junmai. Wo zhi zhe xue si xiang, Yuan kan yu Xianggang 'Zai sheng' [ID D17142]. Zhang schreibt : Soweit ich mich erinnere, ist die Debatte über 'Lebensanschauung' durch meinen Vortrag mit dem Titel Ren sheng guan [Lebensanschauung] angestossen worden. Damals war ich gerade aus Europa zurückgekehrt und vertrat, unter dem Einfluss von Bergson und Eucken, den Gedanken, dass die Menschheit Denken und freien Willen hat…Zwei, drei Jahrhunderte war der europäische Geist geprägt durch eine einseitige Betonung des Wissens und glaubte, der Forschritt des Wissens werde der Menschheit grenzenloses Glück bringen. Nach zwei Weltkriegen haben die Menschen Europas und Amerikas jedoch ein tiefes Bewusstsein davon gewonnen, dass das blosse Vertrauen auf Wissen nicht nur kein Glück schafft, sondern sogar den Weltuntergang herbeiführen kann… Vor über 160 Jahren hat Kant ausser der Critik der reinen Vernunft und ihrer Kritik des Wissens auch die Critik der praktischen Vernunft geschrieben, in der er die Herkunft von Moral diskutiert. Beide Aspekte haben für Kant gleiches Gewicht und er trifft sich darin mit dem Konfuzianismus, der Menschlichkeit (ren) und Weisheit (zhi) gleichermassen betont, wie auch mit dem Buddhismus und dessen doppelter Kultivierung von Mitleid (bei) und Weisheit. Kant ist der herausragende moderne Vertreter eines solchen Ziels… Am Anfang meiner Beschäftigung mit Philosophie stand das Interesse an Rudolf Eucken und Henri Bergson… In ihren Büchern aber betonen Eucken und Bergson einseitig den sogenannten 'Lebensstrom', der in Antiintellektualismus mündet, und ignorieren die seit ein, zwei Jahrhunderten im System der europäischen Philosophie entwickelte Erkenntnistheorie. Nach der ersten Auseinandersetzung mit diesen Theorien konnte ich mich einer gewissen Unzufriedenheit nicht erwehren. So las ich zugleich Kants Werke vermittelt durch den Neukantianismus. Darin zeigte sich eine noch unterschwellige Tendenz meines Geistes. Eucken und Bergson vertreten eine Philosophie des freien Willens, der Tat und der Veränderung, die mich ansprach. Allerdings kennen sie nur das Veränderliche, nicht aber das Beharrliche, nur den Strom, nicht aber die Tiefe, nur die Tat, nicht aber die Weisheit, die zwischen wahr und falsch zu unterscheiden vermag. Ihre Philosophie ist wie eine Landschaft mit steilen Gipfeln, in der kein breiter und ebener Weg in Sicht ist. Obzwar Eucken ständig vom Geistesleben spricht und der späte Bergson den Ursprung der Moral thematisiert, sieht keiner von beiden Erkenntnis und Morals als stabilisierende Komponenten von Kultur an… Ich schätze die deutsche Philosophie… Selbstverständlich verteidige ich das Denken des chinesischen Konfuzianismus, eben weil es zwischen konfuzianischem Denken und Kantischer Philosophie Gemeinsamkeiten gibt. [Kant3] 1956-1957 Mou, Zongsan. Ren shi xin zhi pi pan [ID D17143]. Mou geht von Immanuel Kants Analyse des Verstandesvermögens aus und verbindet diese unter anderem mit Bertrand Russells und Ludwig Wittgensteins Theorien der Mathematik und Logik. Im Vorwort der Neuauflage von 1988 schreibt er : Der grösste Fehler besteht darin, dass ich damals nur den logischen Charakter des Verstandes zu verstehen vermochte, nicht hingegen Kants System des 'ontologischen Charakters des Verstandes'. [Kant3] 1958 Yin, Haiguang. Gen zhe wu si de jiao bu qian jin [ID D17144]. Yin schreibt : Die metaphysischen Kulturalisten nehmen Hegels [dialektischen] Entwicklungsprozess, halten sich an [Johann Gottlibe] Fichtes Solipsismus, betonen das subjektive Bewusstsein, nehmen [Immanuel] Kants Konzepte, mischen Kongzi und Mengzi unter und stellen sich borniert auf die Reste von Volkssitten, um die 'Substanz chinesischer Gelehrsamkeit' zu verteidigen. Nach Auffassung dieser Leute ist gegen den 'Gebrauch' der westlichen Gelehrsamkeits nichts einzuwenden, weil es sich dabei um etwas 'Äusserliches' handelt, um ein Kleidungsstück, das sich wechseln lässt, ohne dass die Würde Schaden nimmt… [Kant3] Report Title - p. 87 of 558

1968-1969 Mou, Zongsan. Xin ti yu xing ti [ID D17145]. Lee Ming-huei : Mou geht eingehend auf die Bedeutung von Autonomie bei Kant ein, um in der Auseinandersetzung mit Kant die Kriterien für seine systematische Analyse konfuzianischer Philosophie der Song- und Ming-Zeit zu gewinnen. Mou vergleicht Begriffe und Strukturen kantischer Philosophie und konfuzianischen Denkens kritisch und untersucht sie typologisch. Antje Ehrhardt Pioletti : Mou Zongsan bezieht sich in seiner Darstellung der Moralbegründung in der konfuzianischen Lehre auf die praktische Philosophie Kants, weil es ihm darauf ankommt, dass moralisches Handeln auf Autonomie beruht. Einerseits gehe Kant lediglich vom Subjekt aus und frage hinsichtlich der Moralbegründung nach der apriorischen Grundlage der Möglichkeit moralischen Handelns, andererseits gäbe es aber in seinem Denken dennoch einen dem menschlichen Erkennen unzugänglichen Bereich, den Kant z.B. mit dem Grenzbegriff des Ding an sich bezeichne oder mit dem Postulat Gottes andeute. Kant habe lediglich eine ‚moralische Theologie’ geschaffen, obwohl seine Philosophie den Ansatz zu einer moralischen Metaphysik zeige, was sich darin äussere, im ästhetischen Urteil den Bereich der Moral mit dem Bereich der Natur zusammenbringe. Mou kritisiert die kantische Unterscheidung zwischen einer Sinnen- und einer Verstandeswelt… Seine Kritik an der Philosophie Kants konzentriert sich vor allem auf den Punkt, dass seiner Auffassung nach bei Kant die Begründung des Sittengesetzes nur auf einer Annahme beruhe, also darauf, dass Kant von der Freiheit als einer Voraussetzung spreche… Für Mou beinhaltet auch die praktische Philosophie Kants trotz ihrer Eingebundenheit in die abendländische philosophische Tradition einen Ansatz zu einer moralischen Mataphysik ; unter den westlichen Philosophen habe nur Kant begonnen, das tiefe und strenge Moralbewusstsein wahrhaft anzuerkennen. [Kant3,Pio1:S. 34-36, 97] 1971 Mou, Zongsan. Zhi de zhi jue yu Zhongguo zhe xue [ID D17146]. Lee Ming-huei : Mou geht von Martin Heideggers Kant-Interpretaton in Kant und das Problem der Metaphysik aus, um die Bedeutung von Begriffen wie 'Erscheinung', 'Ding an sich', 'intellektuelle Anschauung', 'transzendentaler Gegenstand' usw. zu klären. Er meint, dass Kant zwar der Menschheit die Fähigkeit zu intellektueller Anschauung abstreite und sie allein Gott zuerkenne, hingegen die drei grossen Lehrtraditionen chinesischer Philosophie, nämlich Konfuzianismus, Buddhismus und Taoismus, allesamt dem Menschen intellektuelle Anschauung zusprächen, um das allein Mengschen eigene ‚wu xian xin’ (unendliche Subjekt) zu bestätigen. Weiterhin behauptet er, dass jene 'moralische Metaphysik', die Kants philosophisches System in sich berge, ohne dass Kant sie jedoch hinreichend zu begründen vermocht habe, allein durch Anerkennung intellektueller Anschauung beim Menschen vollendet werden könne ; Heideggers Fundamentalontologie, so meint er, sei dieser Aufgabe nicht gewachsen. [Kant3] 1975 Mou, Zongsan. Xian xiang yu wu zi shen [ID D17147]. Lee Ming-huei : Mou wendet sich der kantischen Trennung von Erscheinung und Ding an sich zu, um seine Konzeption einer 'doppelten Ontologie' zu begründen. In diesem Zusammenhang unterscheidet er auch zwischen 'phänomenaler Ontologie' und ‚noumenealer Ontologie’. Er betont besonders, dass die Unterscheidung zwischen Erscheinung und Ding an sich bei Kant fragil und unvollendet geblieben sei, weil dieser dem Menschen intellektuelle Anschauung abgesprochen habe. Report Title - p. 88 of 558

Hans-Rudolf Kantor : Mou Zongsan wendet auf die kantische Dualität der beiden Erkenntniswelten von Noumena und Phänomena den Gegensatz des Endlichen und Unendlichen an. Er bezeichnet den erkenntnis-theoretischen Teil der Kritik der reinen Vernunft als eine 'Ontologie des Anhaftens' bzw. als 'phänomenal Ontologie', der die Erscheinungswelt bzw. den Bereich des Endlichen Erklärt. Die 'Ontologie des Nicht-Anhaftens' bzw. die 'noumenale Ontologie' dagegen bezieht sich auf den Bereich des Unendlichen, dem die Noumena zuzuordnen sind. Der Gegensatz von Endlichen und Unendlichen bedeutet bei Mou nicht, dass sich beide Bereiche auszuschliessen haben, sondern dass es sich letztlich um zwei Perspektiven handelt, die sich auf das gleiche richten und deshalb zwei unterschiedliche, einander aber nicht ausschliessende Wissenformen erfordern. Die Wissensform des Unendlichen benennt er als intellektuelle Anschauung, in der sich der Bereich der Noumena eröffnet. Mous Interpretation führt zu einer positiven Deutung vom Ding an sich und der intellektuellen Anschauung, obwohl beide Begriffe innerhalb der Kritik der reinen Vernunft nur die Funktion eines 'negativen Grenzbegriffes' haben. Beide Bereiche des Endlichen und Unendlichen gehen nach Mou aber aus einem Subjekt hervor und sind von ihm her auch im positiven Sinne zu erschliessen. Die Notwendigkeit, kantisches Denken und chinesisches Denken miteinander zu verknüpfen, erklärt sich für Mou aus der Komplementarität beider Traditionen. In beiden Richtungen liegt nach Mou der Ansatz zur doppelten Ontologie vor ; bei Kant findet er sich in der Unterscheidung der Erkenntniswelten sowie der praktischen und theoretischen Vernunftarten, und im konfuzianischen und buddhistischen Denken in den oben genannten Bezeichnungen. Dabei thematisiert das Denken Kants den endlichen Aspekt in positiver Weise und den unendlichen Aspekt in negativer Weise, chinesisches Denken hingegen den unendlichen Aspekt in positiver Weise und den endlichen Aspekt in negativer Weise. Diese endliche Wissensform entfaltet sich nach Mou in Form des analytisch-diskursiven und begrifflichen Denkens, während die unendliche Wissensform die intuitive und unmittelbare Erkenntnisart praktiziert und im Grunde genommen eine Weisheitspraxis darstellt. [Kant3,KanH1:S. 115, 117] 1981 Li Zehou hält an einer Konferenz zum 200. Jahrestag des Erscheinens der Critik der reinen Vernunft einen Vortrag mit dem Titel Kangde zhe xue yu jian li zhu ti xing lun gang [Kants Philosophie und Thesen zur Grundlegung der Subjektivität]. ų1ĄiEqLjƑljſÜNJ Lee Ming-huei : Li Zehous Rekonstruktion der kantischen Philosophie umkreist im Wesentlichen den Begriff der Subjektivität. Er geht von der Frage "Was ist menschliche Natur ?" aus und wendet sich zunächst gegen Auffassungen von menschlicher Natur als 'Klassencharakter', als ‚Animalität’ und als ‚Sozialität’. Seiner eigenen Definition zufolge ‚dürfte menschliche Natur die wechselseitige Durchdringung von Sinnlichkeit und Vernunft, die Vereinigung von Naturalität und Sozialität sein. Wäre die menschliche Natur blosse Naturalität, gäbe es keine Unterscheidung zwischen Subjekt und Objekt. Deshalb gilt Li Zehou menschliche Natur als der innere Aspekt von Subjektivität. Für Li besteht die Bedeutung von Kants Transzendentalphilosophie in der Hervorhebung des Problems der Subjektivität, das er sodann, sich an den drei grossen Kritiken Kants orientierend, aus erkenntnistheoretischer, ethischer und ästhetischer Perspektive diskutiert. Die kantische Erkenntnistheorie versteht Raum und Zeit, als Formen der sinnlichen Anschauung, sowie die Kategorien, als reine Verstandesbegriffe, als apriorische Erkenntnisformen. Diese interpretiert Li zweifellos im Sinne des historischen Materialismus als Produkte der praktischen Tätigkeit des Gebrauchs und der Herstellung von Werkzeugen. [Kant3] Report Title - p. 89 of 558

1984 Li, Zehou. Pi pan zhe xue di pi pan [ID D17101]. Im Nachwort zur zweiten Auflage von 1984 schreibt Li : Da war zunächst mein enthusiastisches Interesse für die marxistische Philosophie. Als ich jedoch sehen musste, wie der Marxismus bis zur Unerkenntlichkeit verkam, verspürte ich den Wunsch, Kantische Philosophie und Marxismus-Forschung miteinander zu verbinden. Weil die marxistische Philosophie sich einerseits aus der Transformation Kants und Hegels entwickelt und andererseits Kants Philosophie auf die moderne Wissenschaft und Kultur einen bedeutenden Einfluss ausgeübt hat, wollte ich der Frage nach der Kritik Kants, der Aufhebung Kants und der Anknüpfung an Kant stellen (mitsamt der Verbindung zu moderner Wissenschaft und westlicher Philosophie), um einige theoretische Fragen zu klären, sowie darüber nachzudenken, wie marxistische Philosophie verteidigt und weiterentwickelt werden könnte. Liu Gangji : Li Zehou analysiert die Philosophie und Ästhetik Kants vom Standpunkt der Praxis der marxistischen Philosophie. Er beschäftigt sich auch mit Kant, um seine eigenen Ansichten zur marxistischen Philosophie und Ästhetik darzulegen und auf verschiedene gegenwärtige philosophische Tendenzen des Westens Bezug zu nehmen. Er will 'auf der Grundlage von Marx die Probleme der Kantschen Philosophie von neuem aufwerfen und von dort aus weitergehen'. Diese von ihm weiter entwickelte Fragen laufen immer wieder auf das Problem der Konstruktion der menschlichen Subjektivität hinaus, die seiner Meinung nach zwei Aspekte umfasst : die Menschheit als Gesamtheit und der Mensch als Individuum. Li weist darauf hin, dass die philosophische Linie, die er verfolgt, nicht von Kant über Hegel zu Marx, sondern von Kant über Schiller zu Marx führt… Es liegt Li daran, auf der Grundlage der Praxis der materiellen Produktion mittels einer 'Verinnerlichung' eine kulturell-psychische Stuktur des Subjekst zu konstruieren. Diese psychische Struktur beinhalte dann alle drei Aspekte : Das Wahre, Gute und Schöne. Im Laufe seiner Kant-Studien entwickelt er diesen Grundgedanken weiter und bezeichnet ihn schliesslich als 'anthropologisch-ontologische Ästhetik'. Als einen der wichtigsten Beiträge der Ästhetik Kants sieht Li darin, dass er den Unterschied zwischen ästhetischem Wohlgefallen, animalischem sinnlichem Wohlgefallen und begrifflichem verstandesmässigem Erkennen herausgearbeitet hat. Aber Kant habe noch nicht erkennen können, dass das ästhetische Wohlgefallen beziehungweise die Urteilskraft das Ergebnis der 'Vermenschlichung der Natur' auf der Grundlage der Praxis des Menschen sei. [Kant3,LiuG1:S. 28-29] 1984 Zheng, Xin. Kande xue shu [ID D17148]. Zheng schreibt im Vorwort : Die Überwindung Immanuel Kants kann zu einer neuen Philosophie führen, die Missachtung Kants führt jedoch nur zu schlechter Philosophie. [Kant3] 1985 Mou, Zongsan. Yuan shan lun [ID D17149]. Mou bezieht sich auf Kants Problem des 'höchsten Gutes', um Konfuzianismus, Buddhismus und Taoismus je als Modus einer 'vollkommenen Lehre' darzustellen und damit zugleich das in der Critik der praktischen Vernunft aufgeworfene Problem der Übereinstimmung von Glückseligkeit und Tugend zu lösen. [Kant3] 1990 Mou, Zongsan. Zhong xi zhe xue zhi hui tong shi si jiang [ID D17150]. Mou schreibt : Die Verbindung zwischen westlicher und östlicher Philosophie ist einzig und alleine in diesem Kantischen Rahmen möglich, alles andere ist abwegig. Dieser Rahmen passt zur Idee, 'ein Geist eröffnet zwei Tore' im buddhistischen Klassiker Da sheng qi xin lun. Report Title - p. 90 of 558

Lee Ming-huei : In der Kantischen Unterscheidung zwischen Erscheinung und Ding an sich (Noumenon und Phänomenon) kommt dem Moment des Dinges an sich die Bedeutung eines ‚Grenzbegriffs’ zu. Das Ding an sich verweist demnach auf eine für menschliches Wissen zwar unerreichbare, gleichwohl aber notwendig zu postulierende Sphäre. Kants Begriff des Dinges an sich hat in der nachfolgenden deutschen Philosophie viel Diskussion und Zweifel ausgelöst. Mou Zongsan teilt diese Zweifel und versucht, den Begriff des Dinges an sich neu zu interpretieren, indem er ihn von einem faktischen Begriff in einen Begriff mit Wertgehalt umdeutet. Mou ist sich darüber im Klaren, dass Kant diese Auffassung so niemals vertreten hat, hält sie jedoch für vereinbar mit dem Geist der kantischen Philosophie. [Kant3] 1990 Li, Zehou. Wo de zhe xue ti gang [ID D17102]. Li schreibt : Kants Erklärung [des kategorischen Imperativs] ist eine idealistische. Aus der Perspektive der praktischen Philosophie anthropologischer Ontologie betrachtet, ist sein Wert und seine Bedeutung jedoch eine andere : er ist die Forderung an individuelle Praxis, den Willen der Subjektivität aufzurichten, er ist die Forderung an das Individuum Pflicht und Verantwortungsgefühl für Existenz und Entwicklung der gesamten Menschheit zu übernehmen. Solches Verantwortungsgefühl und moralisches Handeln ist die Willensstruktur (psychologische Form) menschlicher Subjektivität, die oberflächlich betrachtet den konkreten Nutzen einer Zeit, einer Gesellschaft, eines Volkes transzendiert und als apriorisches Vermögen erscheint ; in Wirklichkeit jedoch nichts anderes ist als ein Ergebnis der Geschichte, ein Produkt der Gesellschaft. In Critik der Urteilskraft erläutert Kant das Wesen des Schönen durch das transzendentale Prinzip der 'Zweckmässigkeit der Natur'. Li schreibt : Das Schöne als Form der Freiheit ist die Einheit von Regelmässigkeit und Zweckmässigkeit, ist Humanisierung der äusseren Natur oder humanisierte Natur. Das Ästhetische, als mit dieser Form der Freiheit korrespondierende psychologische Struktur, ist die Verflechtung von Sinnlichkeit und Vernunft zu einer Einheit, ist die Humanisierung der inneren Natur der Menschheit bzw. humanisierte Natur… Lee Ming-huei : Für Kant ist die Freiheit des moralischen Subjekts der wahre Ausdruck von 'Praxis', diese Freiheit ist jedoch in keiner Weise an Erfahrung gebunden und transzendiert jegliche historischen Umstände und sozialen Bedingungen. Li Zehou jedoch hält solche Praxis für 'idealistisch'. Indem er 'Praxis' im Sinne des historischen Materialismus von der Tätigkeit des Gebrauchs und der Erzeugung von Werkzeugen her versteht, gibt er der kantischen Auffassung von Praxis eine fundamentale Wendung. [Kant3]

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1802 Kant, Immanuel. Physische Geographie. Auf Verlangen des Verfassers aus seiner Handschrift hrsg. und zum Theil bearbeitet von Friedrich Theodor Rink. 2 Bde in 1. (Königsberg : Göbbels und Unzer, 1802). [Die Ausgabe von Friedrich Theodor Rink ist unvollständig, enthält stilistische Veränderungen und Bemerkungen von Rink]. [WC] 1915 [Kant, Immanuel]. Ren xin neng li lun. Kangde yuan zhu zhe ; Wei Lixian [Richard Wilhelm], Zhou Xian yi shu zhe. (Shanghai : Shang wu yin shu guan, 1915). (Zhe xue cong shu ; 1). _NjnjÜ [WC] 1930 [Kant, Immanuel]. Kangde jiao yu lun. Qu Junong bian yi. (Shanghai : Shang wu yin shu guan, 1930). (Shi fan xiao cong shu. Wan you wen ku ; 1, 280). Übersetzung von Kant, Immanuel. Immanuel Kant über Pädagogik. Hrsg. von Friedrich Theodor Rinck. (Königsberg : Friedrich Nicolovius, 1803). ų1ƈǍÜ [WC] 1931 [Kant, Immanuel]. Chun cui li xing de pi pan. Kangde zhu ; Hu Renyuan yi. Vol. 1-8 in 2. (Shanghai : Shang wu yin shu guan, 1931). (Wan you wen ku ; 1, 100). Übersetzung von Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ǎ½Əſ'Ǐ0 1932 [Kant, Immanuel]. Kangde lun ben ti. Huang Zitong zhu. (Beijing : Yanjing da xue zhe xue xi, 1932). Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ų1ܹlj [WC] 1936 [Kant, Immanuel]. Shi jian li xing pi pan. Kangde zhu ; Zhang Mingding yi. (Shanghai : Shang wu yin shu guan, 1936). (Han yi shi jie ming zhu). Übersetzung von Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). ǐǑƏſǏ0 [WC] 1937 [Kant, Immanuel]. Dao de xing shang xue tan ben. Tang Yue chong yi. (Shanghai : Shang wu yin shu guan, 1937). Übersetzung von Kant, Immanuel. Fundamental principles of the metaphysics of ethics. Transl. By Thomas Kingsmill Abbott. (London : Longmans, Green & Co, 1937). = Kant, Immanuel. Grundlegung zur Metaphysik der Sitten. (Riga : J.F. Hartknoch, 1785). ǒ1KĶiò¹ [WC] 1940 [Kant, Immanuel]. Yu zhou fa zhan shi gai lun. Shanghai wai guo zi ran ke xue zhe xue zhu zuo bian yi zu yi. (Shanghai : Shanghai ren min chu ban she, 1972). Übersetzung von Kant, Immanuel. Allgemeine Naturgeschichte und Theorie des Himmels, oder, Versuch von der Verfassung und dem mechanischen Ursprunge des ganzen Weltgebäudes nach Newtonischen Grundsätzen abgehandelt. (Königsberg : Johann Friederich Petersen, 1755). ǓǔǕǖŻ§Ü [WC] 1960 [Kant, Immanuel]. Chun cui li xing pi pan. Kangde zhu ; Lan Gongwu [Lan Zhixian] yi. (Beijing : Shang wu yin shu guan, 1960). Übersetzung von Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ǎ½ƏſǏ0 [WC] 1960 [Kant, Immanuel]. Kangde de dao de zhe xue. Xie Fuya yi zhe. (Xianggang : Jinling shen xue yuan tuo shi bu, 1960). (Jidu jiao li dai ming zhu ji cheng ; 2, 13). Übersetzung von Kant, Immanuel. Grundlegung zur Metaphysik der Sitten. (Riga : J.F. Hartknoch, 1785). Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). [Auszüge]. ų1'ǒ1Ąi [WC] 1963 [Kant, Immanuel]. Kangde zhe xue yuan zhu xuan du. Yuehan Huatesheng bian xuan ; Wei Zhuomin yi. (Beijing : Shang wu yin shu guan, 1963). Übersetzung von Watson, John. The philosophy of Kant as contained in extracts from his own writings. (Glasgow : J. Maclehose & Sons, 1908). ų1ĄôǗ‰Jª [WC] Report Title - p. 92 of 558

1972 [Kant, Immanuel]. Zi ran ke xue de xing er shang xue ji chu. Kangde zhu ; Deng Xiaomang yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 1988). (Wen hua : Zhongguo yu shi jie xi lie cong shu. Xin zhi wen ku ; 38). Übersetzung von Kant, Immanuel. Metaphysische Anfangsgründe der Naturwissenschaft. (Riga : J.F. Hartknoch, 1786). ƶǘhô'KǙĶôãǚ [WC] 1978 [Kant, Immanuel]. Ren he yi zhong neng gou zuo wei ke xue chu xian de wei lai xing er shang xue dao lun. Kangde zhu ; Pang Jingren yi. (Beijing : Shang wu yin shu guan, 1978). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Kant, Immanuel. Prolegomena zu einer jeden künftigen Metaphysik die als Wissenschaft wird auftreten können. (Riga : Johann Friedrich Hartknoch, 1783). ǛǜǝNjǞºƩhôǟ¤'ŅǠKǙĶôǡà [WC] 1981-1988 [Kant, Immanuel]. Kangde chun cui li xing zhi pi pan. Mou Zongsan yi zhu. Vol. 1-2. (Taibei : Taiwan xue sheng shu ju, 1981-1988). Übersetzung von Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). [Darin enthalten sind viele Kommentare, in denen Mou kantianische und konfuzianische Konzepte vergleicht]. ų1ǎ½ƏſvǏ0 [WC,Kant3] 1981-1989 [Kant, Immanuel]. Chun cui li xing pi pan. Kangde zhu ; Mou Zongsan yi zhu. Vol. 1-2. (Taibei : Taiwan xue sheng shu ju, 1981-1988). Übersetzung von Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ǎ½ƏſǏ0 [WC] 1982 [Kant, Immanuel]. Kangde de dao de zhe xue. Mou Zongsan yi zhu. (Taibei : Taiwan xue sheng shu ju, 1982). Übersetzung von Kant, Immanuel. Grundlegung zur Metaphysik der Sitten. (Riga : J.F. Hartknoch, 1785). Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). ų1'ǒ1Ąi [WC] 1985 [Kant, Immanuel]. Pan duan li pi pan. Kangde zhu ; Zong Baihua, Wei Zhuomin yi. Vol. 1-2. (Beijing : Shang wu yin shu guan, 1985). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Kant, Immanuel. Critik der Urtheilskraft. (Berlin : Libau, 1790). (Bibliothek der deutschen Literatur). 0ǢnjǏ0 [WC] 1986 [Kant, Immanuel]. Dao de xing er shang xue yuan li. Kangde zhu ; Miao Litian yi. (Shanghai : Shanghai ren min cu ban she, 1986). Übersetzung von Kant, Immanuel. Grundlegung zur Metaphysik der Sitten. (Riga : J.F. Hartknoch, 1785). ǒ1KǙĶôǗƏ [WC] 1987 [Kant, Immanuel]. Shi yong ren lei xue. Kangde zhu ; Deng Xiaomang yi. (Chongqing : Chongqing ren min chu ban she, 1987). Übersetzung von Kant, Immanuel. Anthropologie in pragmatischer Hinsicht. (Königsberg : Friedrich Nicolovius, 1798). ǣØ_Ǥô [WC] 1989 [Kant, Immanuel]. Tong ling zhe zhi meng. Kangde zhu ; Li Minghui yi. (Taibei : Lian jing chu ban shi ye gong si, 1989). Übersetzung von Kant, Immanuel. Träume eines Geistersehers, erläutert durch Träume der Mataphysik. (Riga : J.F. Hartknoch, 1766). ƪ‘~vý [WC] 1990 [Kant, Immanuel]. Dao de di xing shang xue zhi ji chu. Kangde zhu ; Li Minghui yi. (Taibei : Lian jing chu ban shi ye gong si, 1990). Übersetzung von Kant, Immanuel. Grundlegung zur Metaphysik der Sitten. (Riga : J.F. Hartknoch, 1785). ǒ1ǥKĶivãǦ [WC] Report Title - p. 93 of 558

1990 [Kant, Immanuel]. Li shi li xing pi pan wen ji. Kangde zhu ; He Zhaowu yi. (Beijing : Shang wu yin shu guan, 1990). (Han yi shi jie xue shu ming zhu cong shu). [Übersetzung ausgewählter Werke von Kant]. źŻƏſǏ0‡¶ [WC] 1991 [Kant, Immanuel]. Chun cui li xing pi pan. Kangde zhu ; Wei Zhuomin yuan yi ; Cao Fangjiu, Tang Youbo zheng li. (Wuhan : Hua zhong shi fan da xue chu ban she, 1991). Übersetzung von Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ǧ½ƏſǏ0 [WC] 1991 [Kant, Immanuel]. Fa de xing er shang xue yuan li : quan li de ke xue. Kangde zhu ; Shen Shuping yi ; Lin Rongyuan jiao. (Beijing : Shang wu yin shu guan, 1991). Übersetzung von Kant, Immanuel. Metaphysische Anfangsgründe der Rechtslehre. (Königsberg : F. Nicolovius, 1979). (Metaphysik der Sitten ; Theil 1). c'KǙĶôǗƏ : Ǩŀ'hô [WC] 1992 [Kant, Immanuel]. Kangde pan duan li zhi pi pan. Mou Zongsan yi zhu. (Taibei : Taiwan xue sheng shu ju, 1992). Übersetzung von Kant, Immanuel. Critik der Urtheilskraft. (Berlin : Libau, 1790). (Bibliothek der deutschen Literatur). ų10ǩnjvǏ0 [WC] 1992 [Kant, Immanuel]. Kangde shu xin bai feng. Li Qiuling bian yi. (Shanghai : Shanghai ren min chu ban she, 1992). [Übersetzung der Korrespondenz von Immanuel Kant]. ų1±ÍǪǫ [WC] 1992 [Kant, Immanuel]. Pan duan li zhi pi pan. Kangde zhu ; Mou Zongsan yi zhu. (Taibei : Taiwan xue sheng shu ju, 1992). Übersetzung von Kant, Immanuel. Critik der Urtheilskraft. (Berlin ; Libau : Bey Lagarde und Friederich, 1790). (Bibliothek der deutschen Literatur). 0ǩnjvǏ0 [WC] 1997 [Kant, Immanuel]. Dan chun li xing xian du nei de zong jiao. Li Qiuling yi. (Xianggang : Han yu Jidu jiao wen hua yan jiu suo, 1997). (Li dai Jidu jiao si xiang xue shu wen ku. Xian dai xi lie ; 207). Übersetzung von Kant, Immanuel. Die Religion innerhalb der Grenzen der blossen Vernunft. (Königsberg : Friedrich Nicolovius, 1793). ǬǎƏſǭƃƹ'ċƈ [WC] 1997 [Kant, Immanuel]. Kangde wen ji. Zheng Baohua zhu bian. (Beijing : Gai ge chu ban she, 1997). [Übersetzungen ausgewählter Werke von Kant]. ų1‡¶ [WC] 1999 [Kant, Immanuel]. Shi jian li xing pi pan. Kangde zhu ; Han Shuifa yi. (Beijing : Shang wu yin shu guan, 1999). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). ǣǮƏſǏ0 [WC] 1999 [Kant, Immanuel]. Yong jiu he ping lun. Yimannuer Kangde zhu ; He Zhaowu yi. (Shanghai : Shanghai ren min chu ban she, 2005). (Shi ji ren wen xi lie cong shu. Xiu zhen jing dian). Übersetzung philosophischer Werke von Kant. ǯǰÓDZà [WC] 2001 [Kant, Immanuel]. Lun you mei gan he chong gao gan. Kangde zhu ; He Zhaowu yi. (Beijing : Shang wu yin shu guan, 2001). Übersetzung von Kant, Immanuel. Beobachtungen über das Gefühl des Schönen und Erhabenen. (Königsberg : Johann Jacob Kanter, 1764). ÃDz•dzÓǴǵdz [WC] 2002 [Kant, Immanuel]. Kangde jing dian wen cun. Yu Qing zhu bian. (Shanghai : Shanghai da xue chu ban she, 2002). (Jing dian qi meng wen ku). [Ausgewählte Texte von Immanuel Kant]. ų1ōƢ‡Ƕ [WC] Report Title - p. 94 of 558

2002 [Kant, Immanuel]. Kangde li shi zhe xue lun wen ji. Kangde yuan zhao ; Li Minghui yi zhu. (Taibei : Lian jing, 2002). (Lian jing jing dian). [Übersetzung ausgewählter Werke von Kant ; Historische Philosophie]. ų1źŻĄi܇¶ [WC] 2002 [Kant, Immanuel]. Lun jiao yu. Jia Fuming [et al.] he yi. (Taibei : Wu nan tu shu chu ban gu fen you xian gong si, 2002). (Jiao yu jing dian yi cong ; 25). [Übersetzung von Kants Vorlesungen über die Pädagogik]. Ü Ǎ [WC] 2002 [Kant, Immanuel]. Pan duan li pi pan. Kangde zhu ; Deng Xiaomang yi ; Yang Zutao jiao. (Beijing : Ren min chu ban she, 2002). Übersetzung von Kant, Immanuel. Critik der Urtheilskraft. (Berlin : Libau, 1790). (Bibliothek der deutschen Literatur). 0ǢnjǏ0 [WC] 2002 [Kant, Immanuel]. Shi jian li xing pi pan. Kangde zhu ; Guan Wenyun yi. (Guilin : Guangxi shi fan da xue chu ban she, 2002). (Yadianna si xiang yi cong). Übersetzung von Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). ǣǮƏſǏ0 [WC] 2003 [Kant, Immanuel]. Kangde mei xue wen ji. Kangde zhu ; Cao Junfeng yi. (Beijing : Beijing shi fan da xue chu ban she, 2003). [Übersetzung der Ästhetik Kants]. ų1•ô‡¶ [WC] 2003 [Kant, Immanuel]. Kangde zhu zuo quan ji. Li Qiuling zhu bian. Vol. 1-9. (Beijing : Zhongguo ren min da xue chu ban she, 2003). [Übersetzung der Werke von Kant]. ų1‰º¾¶Œ1œfǏ0łǷ‰º [WC] 2003 [Kant, Immanuel]. Qian pi pan shi qi zhu zuo I-II : 1747-1756, 1757-1777. Li Qiuling zhu bian. (Beijing : Zhongguo ren min da xue chu ban she, 2003). (Kangde zhu zuo quan ji ; 1-2). Übersetzung von Kant, Immanuel. Vorkritische Schriften 1-2 : 1747-1756, 1757-1777. (Berlin : Reimer, 1902). (Gesammelte Schriften ; Abt. 1, Werke). fǏ0łǷ‰º I : 1747-1756, II : 1757-1777 [WC] 2003 [Kant, Immanuel]. Shi jian li xing pi pan. Kangde zhu ; Deng Xiaomang yi ; Yang Zutao jiao. (Beijing : Ren min chu ban she, 2003). Übersetzung von Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). ǣǮƏſǏ0 [WC] 2004 [Kant, Immanuel]. Chun cui li xing pi pan. Kangde zhu ; Yimannuer Kangde zhu ; Liu Qiuling yi. (Beijing : Ren min chu ban she, 2004). Übersetzung von Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ǎ½ƏſǏ0 [WC] 2004 [Kant, Immanuel]. Kangde lun shang di yu zong jiao. Yimannu'er Kangde zhu ; Li Qiuling bian yi. (Beijing : Zhongguo ren min da xue chu ban she, 2004). (Zong jiao xue yi cong). [Kant über Religion und Gott]. ų1ÃĶƵĊċ [WC] 2004 [Kant, Immanuel]. Li xiang de dao de yu ren xing : Kangde de 41 ge cheng gong shou ze. Kangde zhu ; Liu Ying bian zhe. (Beijing : Hebei jiao yu yin xiang chu ban she, 2004). (Gan shou da shi zhi hui wen cong). [Übersetzung der Ethik von Kant]. ƏǸ'ǒ1Ċ_ſ : ų1'41ƼǹǺÏǻ [WC] Report Title - p. 95 of 558

2004 [Wartenberg, Thomas E.]. Lun yi shu de ben zhi : ming jia jing xuan ji. Tangmasi Huatengboge bian zhu ; Zhang Shujun, Liu Lanyu, Wu Peien yi zhe. Vol. 1-29. (Taibei : Wu guan yi shu guan li you xian gong si, 2004). Übersetzung von Wartenberg, Thomas E. The nature of art : an anthology. (Fort Worth : Harcourt College, 2002). Ü()'¹Ǽ : ˆ*¼7¶ [Enthält] : Vol. 1. Yi shu ji mo fang : Bolatu = Art as imitation : Plato. Vol. 2. Yi shu ji ren zhi : Yalisiduode. = Art as cognition : Aristotle. Vol. 3. Yi shu ji zai xian zi ran : Aboti. = Art as representing nature : Leon Battista Alberti Vol. 4. Yi shu ji pin wei de dui xiang : Xiumo. = Art as object of taste : David Hume. Vol. 5. Yi shu ji ke gou tong de yu yue : Kangde. = Art as Communicable pleasure : Immanuel Kant. Vol. 6. Yi shu ji qi shi : Shubenhua. = Art as revelation : Arthur Schopenhauer. Vol. 7. Yi shu ji li xiang de dian xing : Heige’er. = Art as the ideal : G.W.F. Hegel. Vol. 8. Yi shu ji jiu shu : Nicai. = Art as redemption : Friedrich Nietzsche. Vol. 9. Yi shu ji qing gan jiao liu : Tuoersitai. = Art as communication of feeling : Leo N. Tolstoy. Vol. 10. Yi shu ji zheng zhuang : Fuluoyide. = Art as symptom : Sigmund Freud. Vol. 11. Yi shu ji you yi han de xing shi : Beier. = Art as significant form : Clive Bell. Vol. 12. Yi shu ji biao da : Kelinwu. = Art as expression : R.G. Collingwood. Vol. 13. Yi shu ji jing yan : Duwei. = Art as experience : John Dewey. Vol. 14. Yi shu ji zhen li : Haidege. = Art as truth : Martin Heidegger. Vol. 15. Yi shu ji qi yun : Banyaming. = Art as auratic : Walter Benjamin. Vol. 16. Yi shu ji zi you : Aduonuo. = Art as liberatory : Theodor Adorno. Vol. 17. Yi shu ji wu : Weizi. = Art as indefinable : Morris Weitz. Vol. 18. Yi shu ji qi shi : Gudeman. = Art as exemplification : Nelson Goodman. Vol. 19. Yi shu ji li lun : Dantuo. = Art as theory : Arthur Danto. Vol. 20. Yi shu ji ji gou : Diqi. = Art as institution : George Dickie. Vol. 21. Yi shu ji mei xue chan wu : Biersili. = Art as aesthetic production : Monroe C. Beardsley. Vol. 22. Yi shu ji wen ben : Bate. = Art as text : Roland Barthes. Vol. 23. Yi shu ji lian wu : Paibo. = Art as fetish : Adrian Piper. Vol. 24. Yi shu ji jie gou : Dexida. = Art as deconstructable : Jacques Derrida. Vol. 25. Yi shu ji nü xing zhu yi : Han'en. = Art as feminism : Hilde Hein. Vol. 26. Yi shu ji mai luo : Jiegede. = Art as contextual : Dele Jegede. Vol. 27. Yi shu ji hou zhi min : Aipiya. = Art as postcolonial : Kwame Anthony Appiah. Vol. 28. Yi shu ji xu ni : Daiweisi. = Art as virtual : Douglas Davis. Vol. 29. Dao lun. = About the authors. [WC] 2005 [Kant, Immanuel]. Lun jiao yu. Yimannu'er Kangde zhu ; Zhao Peng, He Zhaowu yi. (Shanghai : Shanghai ren min chu ban she, 2005). [Übersetzung von Kants Vorlesungen über die Pädagogik]. à Ǎô [WC] 2005 [Kant, Immanuel]. You mei gan jue yu chong gao gan jue. Guan Qitong yi. (Changsha : Shang wu yin shu guan fa xing, 1940). (Zhong De wen hua cong shu ; 14). Übersetzung von Kant, Immanuel. Beobachtungen über das Gefühl des Schönen und Erhabenen. (Königsberg : Johann Jacob Kanter, 1764). ǽ•dzǾEǴǵdzǾ [WC] 2007 [Kant, Immanuel]. Dao de xing er shang xue ji chu. Yimannu'er Kangde zhu ; Sun Shaowei yi ; Lu Linyi jiao. (Beijing : Jiu zhou chu ban she, 2007). Übersetzung von Kant, Immanuel. Grundlegung zur Metaphysik der Sitten. (Riga : J.F. Hartknoch, 1785). ǒ1KǙĶôãǚ [WC] Report Title - p. 96 of 558

2007 [Kant, Immanuel]. Shi jian li xing pi pan ; Pan duan li pi pan. Li Qiuling zhu bian. (Beijing : Zhongguo ren min da xue chu ban she, 2007). Übersetzung von Kant, Immanuel. Critik der practischen Vernunft. (Riga : J.F. Hartknoch, 1788). Kant, Immanuel. Critik der Urtheilskraft. (Berlin : Libau, 1790). (Bibliothek der deutschen Literatur). ǣǮƏſǏ0 ; 0ǢnjǏ0 [WC]

Bibliographie : erwähnt in 1886 Kang, Youwei. Zhu tian jiang. (China : [s.n.], 1930). [Reden über die Kosmologie, geschrieben 1886]. [Enthält : Astronomische Hypothesen von Immanuel Kant und Pierre-Simon de Laplace, Kants Kritik des ontologischen Gottesbeweises]. Ƨ ƨ [WC,Kant3] 1902 Du, Shizhen. Deguo zhe xue si xiang zhi bian qian. In : Xin shi jie xue bao ; vol. 1, no 3 (1902). [Die Wandlung des philosophischen Denkens in Deutschland]. [Kur1] 1902 [Anonym]. De yi zhi liu da zhe xue zhe lie zhuan. In : Da lu ; vol. 1, no 1 (1902). [Biographien von sechs grossen deutschen Philosophen]. [Kur1] 1903-1904 Liang, Qichao. Jin shi di yi da zhe Kangde zhi xue shuo. In : Xin min cong bao ; nos 25-26, 28, 46-48 (1903-1904). [Die Lehre des grössten neuzeitlichen Philosophen Kant ; Abhandlung über Immanuel Kants Erkenntnistheorie, Metaphysik, Moral- und Rechtsphilospohie]. [Enthält] : Übersetzung von Kant, Immanuel. Zum ewigen Frieden : ein philosophischer Entwurf. (Königsberg : F. Nicolovius, 1795). [Übersetzung der japanischen Übersetzung von Nakae Chômin von Fouillée, Alfred Jules Emile. Histoire de la philosophie. (Paris : Ch. Delagrave, 1875)]. [WC,MülM10] 1904 Wang, Guowei. Han de xiang zan. In : Jiao yu shi jie ; no 81 (1904). [Preislied auf ein Portrait von Immanuel Kant]. [HuQ2] 1906 Zhang, Taiyan [Zhang, Binglin]. Wu shen lun. In : Min bao ; no 8 (1906). [Über Immanuel Kant]. ǿÙÜ [Kant3] 1907 Zhang, Taiyan [Zhang, Binglin]. Wu wu lun. In : Min bao ; no 16 (1907). [Theorie der fünf Negationen ; enthält Bemerkungen über die Astronomie von Immanuel Kant]. ĥǿÜ [Kant3] 1909 Forke, Alfred. Ein chinesischer Kantverehrer : Vortrag, gehalten am 14. August 1908 in der Sektion "China und Japan" des Orientalistenkongresses zu Kopenhagen. In : Mitteilungen des Seminars für Orientalische Sprachen zu Berlin ; Jg. 12, Abt. 1 (1909). [WC] 1916 Cai, Yuanpei. Kangde mei xue shu. ([S.l. : s.n.], 1916). [Die Ästhetik Immanuel Kants]. [LiuG1] 1917 Cai, Yuanpei. Yi mei jiao dai zong jiao shuo. In : Xin qing nian ; 6 (1917) und Xue yi za zhi ; 2 (1917). [Ästhetische Erziehung statt Religion, über die Ästhetik von Immanuel Kant]. [LiuG1] 1919 Zong, Baihua. Kangde kong jian wei xin. In : Beilage der Chen bao (1919). [Der Raumidealismus Immanuel Kants]. [LiuG1] 1919 Zong, Baihua. Kangde wei xin zhu yi zhe xue da yi. In : Beilage der Chen bao (1919). [Abriss der idealistischen Philosophie Immanuel Kants]. [LiuG1] 1919 Zong, Baihua. Lüe lun Kangde wei xin zhu yi zhe xue da yi. In : Shao nian Zhongguo xue hui hui wu bao gao ; Vol. 1 (1919). [Abriss der idealistischen Philosophie Immanuel Kants]. [LiuG1] Report Title - p. 97 of 558

1920 Cai, Yuanpei. Mei xue de jin hua. In : Cai, Yuanpei. Cai Yuanpei mei xue wen xuan. (Beijing : Beijing da xue chu ban she, 1983). ȀȁȂ•ô‡J [LiuG1] 1922 Fu’erlunde. Kangde zhuan. Shang Chengzu, Luo Aojie yi. (Shanghai : Zhonghua shu ju, 1922). (Zhe xue cong shu). [Biographie von Immanuel Kant]. ų1 [WC] 1922 [Vorländer, Karl]. Kangde zhuan. Fu'erlunde zhu ; Shang Chengzu yi. (Shanghai : Zhong hua shu ju, 1922). Übersetzung von Vorländer, Karl. Immanuel Kants Leben. (Leipzig : F. Meiner, 1911). ų1 [WC] 1923 [Driesch, Hans]. Dulishu jiang yan lu. Dulishu zhu ; Zhang Junmai, Qu Shiying yi ; Jiang xue she bian ji. (Shanghai : Shang wu yin shu guan, 1923). (The Driesch lectures ; no 1-8). Abhandlungen über Francis Bacon, Jakob Sigismund Beck, George Berkeley, Charles Darwin, René Descartes, Albert Einstein, Johann Gottlieb Fichte, Jacob Friedrich Fries, Arnold Geulincx, Georg Wilhelm Friedrich Hegel, Thomas Hobbes, David Hume, Friedrich Heinrich Jacobi, Emmanuel Kant, Gottfried Wilhelm Leibniz, Salomon Maimon, Nicolas de Malebranche, John Locke, Friedrich Schelling, Baruch Spinoza. ȃtȄƨȅ . Œ1Ƿ 1924 Min duo za zhi. No 4, 6. (Shanghai : Xue shu yan jiu hui, 1924). Sonderheft über Immanuel Kant zum 200. Geburtstag. ŋȆȇȈ [WC,Bau2] 1924 Xue yi. (Shanghai : Shanghai shang wu chu ban she, 1924). Spezialausg. über Immanuel Kant zum 200. Geburtstag. i( [WC,MülM10] 1926 Fan, Shoukang. Kangde. (Shanghai : Shang wu yin shu guan, 1926). (Bai ke xiao cong shu ; 110). [Abhandlung über Immanuel Kant]. ų1 [WC] 1927 Fan, Shoukang. Ren shi lun qian shuo. (Shanghai : Shang wu yin shu guan, 1927). (Bai ke xiao cong shu ; 145). [Abhandlung über die Kenntnistheorie von Immanuel Kant]. ȉȊÜȋ6 [WC] 1929 Deborin, A[bram] M[oiseevich]. Kangde di bian zheng fa : bian zheng fa shi di yan jiu. Daiboli zhu ; Cheng Shiren yi. (Shanghai : Ya dong tu shu guan, 1929). [Dialektik bei Kant]. ų1'Ȍȍc : ȌȍcŻ'Ȏȏ [WC] 1929 Qiu, Ling. Kangde sheng huo. (Shanghai : Shi jie shu ju, 1929). [Biographie von Immanuel Kant]. ų1.Ȑ [Bau2] 1929 [Durant, Will]. Folanxisi Peigen. Dulan zhu ; Zhan Wenhu yi. (Shanghai : Qing nian xie hui shu ju, 1929). Übersetzung von Durant, Will. The story of philosophy : the lives and opinions of the greater philosophers. (New York, N.Y. : Simon and Shuster, 1926). [Abhandlung über Baruch Spinoza, Platon, Aristoteles, Francis Bacon, Voltaire, Immanuel Kant, Herbert Spencer, Friedrich Nietzsche]. zȑȒ [WC] 1930 [Tomonaga, Sanjûrô]. Cong Kangde ping he zhu yi dao si xiang wen ti. Ren Baitao yi. (Shanghai : Qi zhi shu ju, 1930). [Abhandlung über Immanuel Kant]. ğų1DZÓƑƒĢÒǸȓȔ [WC] Report Title - p. 98 of 558

1930-1931 Zhang, Dongsun. Xi yang zhe xue shi ABC. Vol. 1-2. (Shanghai : Shi jie shu ju, 1930-1931). [Introduction à l'histoire de la philosophie occidentale. Vol. 1 : La philosophie grecque, ses écoles. Matérialisme et sensualisme. Socrate et Platon. Aristote. La philosophie du Moyen-âge. Vol. 2 : La philosophie moderne. Francis Bacon, René Descartes, Thomas Hobbes, Baruch de Spinoza, Gottfried Wilhelm Leibniz, Emmanuel Kant, George Wilhelm Hegel, Arthur Schopenhauer]. ȕȖĄiŻABC [WC] 1934 Nan, Shuxi. Kangde. (Shanghai : Shi jie shu ju, 1934). (Zhe xu cong shu). [Abhandlung über Immanuel Kant]. ų1 [WC] 1935 [Lindsay, A[lexander] D[unlop]. Kangde zhe xue. Peng Jixiang yi. (Shanghai : Shang wu yin shu guan, 1935). Übersetzung von Lindsay, A[lexander] D[unlop]. The philosophy of Immanuel Kant. (London : T.C. & E.C. Jack, 1913). (The people’s books). ų1Ąi [WC] 1954 Min zhu chao. Nos 3, 17. (Taibei : Min zhu chao she, 1954). Sonderheft über Immanuel Kant. ŋƑȗ [Bau2,WC] 1954 Glasenapp, Helmuth von. Kant und die Religionen des Ostens. (Kitzingen-Main : Holzner-Verlag, 1954). (Beihefte zum Jahrbuch der Albertus-Universität Königsberg. Der Göttinger Arbeitskreis, Veröffentlichungen ; Nr. 100). [AOI] 1954 Wu, Kang. Kangde zhe xue jian bian. (Taibei : Taiwan shang wu yin shu guan, 1954). [Abhandlung über Immanuel Kant]. ų1ĄiȘș [WC] 1955 Wu, Kang. Kangde zhe xue. Vol. 1-2. (Taibei : Zhonghua wen hua chu ban shi ye wei yuan hui, 1955). (Xian dai guo min zhi shi cong shu ; 3). [Abhandlung über Immanuel Kant]. ų1Ąi [WC] 1955 Wu, Kang. Kangde zhe xue. Vol. 1-2. (Taibei : Zhonghua wen hua chu ban shi ye wei yuan hui, 1955). (Xian dai guo min ji ben zhi shi cong shu ; 3). [Abhandlung über Immanuel Kant]. ų1Ąi [WC] 1956 Fang, Shuchun ; Ge, Fang ; Huang, Nansen. Pi pan Xiumo he Kangde de bu ke zhi lun. (Shanghai : Shanghai ren min chu ban she, 1956). [Abhandlung über Agnostizismus bei David Hume und Immanuel Kant]. Ǐ0ȚțÓų1'ȜȝȞà [WC] 1956-1957 Mou, Zongsan. Ren shi xin zhi pi pan. Vol. 1-2. (Xianggang : You lian chu ban she, 1956-1957). [Darin befasst sich Mou ausgehend mit Immanuel Kant]. [Neuauflage : Taibei Shi : You lian chu ban she, 1988]. ȉȊvǏ0 [WC,Kant3] 1957 Lao, Siguang. Kangde zhi shi lun yao yi. (Xianggang : You lian chu ban she, 1957). (Shi jie xue shu cong shu). [Abhandlung über die Epistomologie von Immanuel Kant]. ų1ȞȊÜȟƒ [WC] 1957 Qi, Liangji. Kangde wei xin zhu yi de ren shi lun ji qi xing er shang xue si xiang fang fa pi pan. (Beijing : Ren min wen xue chu ban she, 1957). [Abhandlung über Immanuel Kant]. ų1ȠƑħ'ȉȊÜȡȢKǙĶôÒǸČcǏ0 [WC] 1960 Zong, Baihua. Kangde mei xue yuan li ping shu. In : Xin jian she ; no 5 (1960). [Kritische Darlegung der ästhetischen Prinzipien Immanuel Kants]. [LiuG1] 1961 Huang, Zhenhua. Kangde dao de zhe xue yuan li zhi fen xi. (Taibei : Taiwan de xue wen xue yuan, 1961). [Abhandlung über die Ethik von Immanuel Kant]. ų1ǒ1ĄiǗƏvąĆ [WC] Report Title - p. 99 of 558

1962 [Hegel, Georg Wilhelm Friedrich]. Kangde zhe xue lun shu. He Lin yi. (Shanghai : Shang wu yin shu guan, 1962). [Über Immanuel Kants Philosophie]. ų1ĄiÜȣ [Bau2] 1963 [Watson, John]. Kangde zhe xue jiang jie. Wei Zuomin yi. (Beijing : Shang wu yin shu guan, 1963). Übersetzung von Watson, John. The philosophy of Kant explained. (Glasgow : J. Maclehose and Sons, 1908). ų1ĄôȤȥ [WC] 1968 Gao, Guangfu. Kangde jiao yu si xiang de yan jiu. (Taibei : Taiwan shang wu yin shu guan, 1968). (Ren ren wen ku ; 776-777). [Abhandlung über Erziehung und Philosophie bei Immanuel Kant]. ų1ƈǍÒǸ'Ȧȏ [WC] 1969 Lin, Xianrong. Kangde fa lü zhe xue = The legal philosophy of Immanuel Kant. (Taibei : Zong jing xiao chu da Zhongguo tu shu gong si, 1969). ų1cdĄi [WC] 1969 Mou, Zongsan. Xin ti yu xing ti. Vol. 1-3. (Taibei : Zheng zhong shu ju, 1968-1969). (Wen shi zhe cong shu). [Enthält Aussagen über Immanuel Kant]. [Substantieller Geist und substantielles Wesen]. ljEſlj [WC] 1971 Mou, Zongsan. Zhi de zhi jue yu Zongguo zhe xue. (Taibei : Taiwan shang wu yin shu guan, 1971). [Intellektuelle Anschauung und chinesische Philosophie]. [Enthält Äusserungen über Martin Heidegger und Immanuel Kant]. ć'ȧǾE”—Ąi [WC] 1971 Nan, Shuxi. Kangde zhe xue da gang. (Taibei : Zheng wen shu ju, 1971). [Abhandlung über die Philosophie von Immanuel Kant]. ų1ĄiNJ [WC] 1972 Xie, Zhongming. Xian yan zong he zhi shi di ke neng xing : you Ru ji aji Kangde zhi guan dian lun xian yan zong he zhi shi zhi ke neng xing. (Xianggang : Xianggang Zhong wen da xue, 1972). Diss. [Abhandlung über Kant Kenntnistheorie]. ȨȩȪȫȞȊ'ȝNjſ : Ȭȭ*ȡų1vȮȯÜȨȩȪȫȞȊvȝNjſ [WC] 1974 Xie, Zhongyi. Mengzi yu Kangde zhe xue zhi bia jiao. (Xianggang : Xianggang zhon wen da xue, 1974). M.A. Thesis. [Abhandlung über Mengzi und Immanuel Kant]. ȰYEų1ĄivŜ [WC] 1974 Zhang, Zhendong. Xi yang zhe xue dao lun : guan nian yu zhi shi. (Taibei : Xian zhi chu ban she, 1974). (Xian zhi da xue cong shu ; 5). [Abhandlung über die Philosophie von Kant, Fichte, Schelling, Hegel, Marx, Nietzsche, Husserl, Wittgenstein]. ȕȖĄiȱÜ : ȮȲEȞȊ [WC,Baue1] 1974 Zheng, Jun. Kangde xue shu. (Taibei : Taibei xian xin dian zhen, 1974). (Xian zhi cong shu ; 16). [Abhandlung über Immanuel Kant]. ų1iȣ [WC] 1974 Zheng, Wenguang. Kangde xing yun shuo de zhe xue yi yi. (Beijing : Ren min chu ban she, 1974). [Abhandlung über die Kosmologie bei Immanuel Kant]. ų1ȳȴI'Ąô;ħ [WC] 1975 Shi ba shi ji mo – shi jiu shi ji chu Deguo zhe xue. Beijing da xue. (Beijing : Shang wu yin shu guan, 1975). (Xi fang gu dian zhe xue yuan zhu xuan ji). [Abhandlung über Immanuel Kant, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph von Schelling, Georg Wilhelm Friedrich Hegel, Ludwig Andreas Feuerbach]. ȵDŽ ȶȷ-ȵǃ ȶȸ1—Ąi [WC] Report Title - p. 100 of 558

1975 Mou, Zongsan. Xian xiang yu wu zi shen. (Taibei : Taiwan xue sheng shu ju, 1975). [Über die Phänomenologie von Immanuel Kant]. ÛȹEȺƶĞ [WC] 1976 Huang, Zhenhua. Kangde zhe xue lun wen ji. (Taibei : [Taiwan de xue wen xue yuan ?], 1976). [Abhandlung über Immanuel Kant]. ų1Ąi܇¶ [WC] 1978 [Körner, Stephan]. Kangde. Kenle zhu ; Cai Kunhong yi. (Taibei : Chang qiao chu ban she, 1978). (Xi yang zhe xue cong shu). Übersetzung von Körner, Stephan. Kant. (Harmondsworth : Penguin Books, 1955). ų1 [WC] 1979 Xi fang wen lun xuan. Wu Lifu, Jiang Kongyang bian ji zhe. Vol. 1-2. (Shanghai : Shanghai yi wen chu ban she, 1979). [Auswahl literturtheoretischer Abhandlungen aus dem Westen. Enthält : Kant, Lessing, Herder, Goethe, Schiller, Hegel, Schlegel, Schopenhauer, Heine, Nietzsche]. ȕȇÃJ [WC,Baue1] 1979 Li, Zehou. Pi pan zhe xue di pi pan : Kangde shu ping. (Beijing : Ren min chu ban she, 1979). [Kritik der kritischen Philosophie : Darstellung und Bewertung Kants]. Ǐ0Ąô'Ǐ0 : ų1ȣõ [WC] 1979 Tan, Jiazhe. Kangde ti xi : xing shang xue xun huan li, zhu dong jie shi. (Xianggang : Xianggang Zhong wen da xue zhe xue bu, 1979). M.A. Thesis. [Abhandlung über Immanuel Kant]. ų1ljȻ : KĶiȼȽnj, ƑȾȥȿ [WC] 1980 He, Lin. Kangde, Heige’er zhe xue dong jian ji : Jian tan wo dui jie shao Kangde, Heige’er zhe xue de gui gu. In : Zhongguo zhe xue ; no 2 (1980). [Abhandlung zur Philosophie von Immanuel Kant und Georg Wilhelm Friedrich Hegel]. [MülM10] 1980 Li, Minghui. Kangde zhe xue zhong dao de qing gan wen ti zhi yan jiu. (Taibei : Taiwan da xue, 1980). Diss. [Abhandlung über die Ethik bei Immanuel Kant]. ų1Ąi”ǒ1AdzȓȔvȎȏ [WC] 1981 Lun Kangde Heige'er zhe xue ji nian wen ji. Zhongguo she hui ke xue yuan. (Shanghai : Shanghai ren min chu ban she, 1981). [Abhandlung über die Philosophie von Immanuel Kant und Georg Wilhelm Friedrich Hegel]. ÃųɀFɁĄôȶȲ‡¶ [WC] 1981 Tao, Guozhang. Dao de jia zhi di xing shang yi yi. Vol. 1-2. (Xianggang : Xianggang Zhong wen da xue, 1981). Thesis M.A. [Abhandlung über die Ethik von Immanuel Kant]. ǒ1ɂɃ'KĶ;ƒ [WC] 1981 [Gulyga, Arsenij Vladimirovich]. Kangde zhuan. A'ersen Guliujia zhu ; Jia Zelin, Hou Hongxun, Wang Bingwen yi. (Beijing : Shang wu yin shu guan, 1981). (Shi jie ming ren zhuan ji cong shu). Übersetzung von Gulyga, Arsenij Vladimirovich. Kant. (Moskva : Molodaja Gvardija, 1977). ų1ö [WC] 1982 Chen, Yuanhui. Kangde di shi kong guan. (Beijing : Zhongguo she hui ke xue chu ban she, 1982). [Kants Anschauungen von Raum und Zeit]. ų1'łɄ¨ [WC] 1984 Kangde zhe xue zi liao xuan ji. Yang zhe chu ban she, Xi yang zhe xue bian yi xiao zu. (Xinzhu : Yang zhe chu ban she, 1984). [Abhandlung über Immanuel Kant]. ų1ĄiƐɅ7Ɇ [WC] Report Title - p. 101 of 558

1984 Han, Shuifa. Shi lun Kangde ren shi lun de fang fa. (Beijing : Beijing da xue zhe xue xi, 1984). [Abhandlung über die Kenntnistheorie von Immanuel Kant]. ɇÃų1ɈɉÃ'Čc [WC] 1984 Li, Zhiming. Kangde "Dao lun" ping shu. (Fuzhou : Fujian ren min chu ban she, 1984). [Abhandlung über “Prolegomena zu einer jeden künftigen Metaphysik die als Wissenschaft wird auftreten können“ von Immanuel Kant]. ų1ɊǡÃɋõȣ [WC] 1984 Sun, Zhenqing. Kangde di pi ban zhe xue. Guo li bian yi guan zhu bian. (Taibei : Li ming wen hua shi ye gong si, 1984). [Abhandlung über Immanuel Kant]. ų1'Ǐ0Ąi [WC] 1984 Yu, Siaoyang. Shi lun Kangde di shan di gai nian. (Beijing : Beijing da xue zhe xue xi, 1984). [Abhandlung über Immanuel Kant]. ɇÃų1'Ɍ'ɍȲ [WC] 1984 Zheng, Jiliang. Wang Yangming yu Kangde dao de zhe xue di bi jiao yan jiu. (Taibei : Zhongguo wen hua da xue, 1984). Diss. [Abhandlung über Wang Yangming und Immanuel Kant]. ɎɏɐEų1ǒ1Ąi'ŜȎȏ [WC] 1984 Zheng, Xin. Kande xue shu. (Shanghai : Shang wu yin shu guan, 1946). [Abhandlung über die Kenntnistheorie und Critik der praktischen Vernunft von Immanuel Kant]. ų1ô [WC] 1984 [Scruton, Roger]. Kangde. Luojie Sikeladun zhu ; Cai Yingwen yi. (Taibei : Lian jing chu ban shi ye gong si, 1984). (Xi fang si xiang jia yi cong ; 16). Übersetzung von Scruton, Roger. Kant. (Oxford : Oxford University Press, 1982). ų1 [WC] 1985 Kroner, Richard. Lun Kangde yu Heige'er. Guan Ziyin bian yi. (Taibei : Lian jing chu ban shi ye gong si, 1985). (Xian dai ming zhu yi cong ; 17). Übersetzung von Kroner, Richard. Von Kant bis Hegel. Bd. 1-2. (Tübingen : Mohr, 1921-1924). [Auszüge]. Kroner, Richard. Kants Weltanschauung. (Tübingen : Mohr, 1914). Kroner, Richard. Hegels philosophische Entwicklung. Üų1EFž [WC] 1985 Mou, Zongsan. Yuan shan lun. (Taibei : Taiwan xue sheng shu ju, 1985). [Immanuel Kants Ansichten über Gut und Schlecht]. ɑɌÜ [WC] 1985 Zhang, Fenglin. Kangde di shi kong lun. (Xianggang : Xianggang Zhong wen da xue yan jiu yuan zhe xue xue bu, 1985). Thesis M.A. [Abhandlung über Immanuel Kant]. ų1'wɄÜ [WC] 1985 [Kroner, Richard]. Lun Kangde yu Heige'er. Lixiade Kelangna zhu ; Guan Ziyin bian yi. (Taibei Shi : Lian jing chu ban shi ye gong si, 1985). (Xian dai ming zhu yi cong ; 17). Übersetzung von Auszügen aus : Kroner, Richard. Von Kant bis Hegel. Vol. 1-2. (Tübingen : Mohr, 1921-1924). (Grundriss der philosophischen Wissenschaften). Kroner, Richard. Kants Weltanschauung. (Tübingen : J.C.B. Mohr, 1914). Üų1EFž [WC] 1986 Jiang, Pizhi ; Ru, Xin. Kangde Heige'er yan jiu : di yi ji. (Shanghai : Shanghai ren min chu ban she, 1986). [Studien zu Immanuel Kant und Georg Wilhelm Friedrich Hegel]. ų1FɁȦȏ. Œɒ [Heg10] 1986 [Jaspers, Karl]. Kangde. K’eer Yasipei zhu ; Lai Xianbang yi. (Taibei : Zi hua shu dian, 1986). Übersetzung von Jaspers, Karl. Kant. In : Jaspers, Karl. Die grossen Philosophen. (München : R. Piper, 1957). ų1 [WC] Report Title - p. 102 of 558

1987 Xie, Xialing. Kangde dui ben lun ti [sic] de yang qi : cong yu zhou ben ti lun dao li xing ben ti lun de zhuan zhe. (Changsha : Hunan jiao yu chu ban she, 1987). [Abhandlung über Immanuel Kants Ansichten über Ontologie]. ų1ɓ¹ÃƇ [sic] 'ɔɕ : ɖǓǔ¹ƇÃĢƏſ¹ƇÃ'ɗɘ [WC] 1987 Yang, Zuhan. Ru xue yu Kangde di dao de zhe xue. (Taibei : Wen jin chu ban she, 1987). [Abhandlung über Immanuel Kant]. ȭiEų1'ǒ1Ąi [WC] 1987 Zhang, Shiying ; Yang, Shoukan ; Li, Xunsheng. Kangde di "Chun cui li xing pi pan". (Beijing : Beijing de xue chu ban she, 1987). [Abhandlung über Critik der reinen Vernunft von Immanuel Kant]. ų1'ǧ½ƏſǏ0 [WC] 1988 Wu, Qingshan. Jiao yu si xiang zhuan ti yan jiu. (Gaoxiong : Fu wen tu shu chu ban she, 1988). [Abhandlung über Wang Yangming, Immanuel Kant, Johann Heinrich Pestalozzi, John Dewey]. ƈǍÒǸəȔȎȏ [WC] 1989 He, Lin. Kangde, Heige'er zhe xue zai Zhongguo de chuan bo : jian lu wo dui jie shao Kande Heige’er zhe xue de hui gu. In : He, Lin. Wu shi nian lai de Zhongguo zhi zhe xue. (Shenyang : [s.n.], 1989). [Die Rezeption der Philosophie von Immaneul Kant und Georg Wilhelm Friedrich Hegel in China]. [Kant3] 1989 Xie, Xialing. Kan qu zi ran shen lun tou lu de da dao : Kangde de „Chun cui li xing pi pan“. ( : Yunnan ren min chu ban she, 1989). (Ming zhu dao du cong shu). [Abhandlung über Critik der reinen Vernunft von Immanuel Kant]. ɚɛƶǘÙÃɜɝ'ɞ : ų1' ǧ½ƏſǏ0 [WC] 1989 [Baumgartner, Hans Michael]. Kangde „Chun cui li xing pi pan“ dao du. Li Minghui yi. (Taibei : Liang jing chu ban shi ye gong si, 1989). Übersetzung von Baumgartner, Hans Michael. Kants 'Kritik der reinen Vernunft' : Anleitung zur Lektüre. (München : Alber, 1988). ų1Ɋǎ½ƏſǏ0ɋ [WC] 1989 [Durant, Will]. Xi fang zhe xue shi hua. Wei'er Dulan yuan zhu. (Beijing : Shu mu wen xian chu ban she, 1989). (Wen shi cong shu ; 6). Übersetzung von Durant, Will. The story of philosophy : the lives and opinions of the greater philosophers. (New York, N.Y. : Simon and Shuster, 1926). [Abhandlung über Baruch Spinoza, Platon, Aristoteles, Francis Bacon, Voltaire, Immanuel Kant, Herbert Spencer, Friedrich Nietzsche]. ȕČĄiŻį [WC] 1989 [Scruton, Roger]. Kangde. Luojie Sikeladun zhu ; Zhou Wenzhang yi. (Beijing : Zhongguo she hui ke xue chu ban she, 1989). (Wai guo zhu ming si xiang jia yi cong). Übersetzung von Scruton, Roger. Kant. (Oxford : Oxford University Press, 1982). ų1 [WC] 1990 Han, Shuifa. Kangde wu zi shen xue shuo yan jiu. (Taibei : Taiwan shang wu yin shu guan, 1990). [Abhandlung über Immanuel Kant]. ų1ȺƶĞi6Ȏȏ [WC] 1990 Han, Shuifa. Kangde wu zi shen xue shuo yan jiu. (Taibei : Taiwan shang wu yin shu guan, 1990). [Abhandlung über Immanuel Kant]. ų1ȺƶĞi6Ȏȏ [WC] 1990 Han, Shuifa. Shi lun Kangde ren shi lun de fang fa. (Beijing : Beijing da xue zhe xue xi, 1984). [Abhandlung über die Kenntnistheorie von Immanuel Kant]. ɇÃų1ɈɉÃ'Čc [WC] Report Title - p. 103 of 558

1990 Li, Minghui. Ru jia yu Kangde. (Taibei : Lian jing chu ban shi ye gong si, 1990). [Abhandlung über Konfuzianismus bei Immanuel Kant]. ȭ*Eų1 [WC] 1990 Mou, Zongsan. Zhong xi zhe xue zhi hui tong shi si jiang. Mou Zongsan zhu jiang ; Lin Qingchen ji lu. (Taibei : Taiwan xue sheng shu ju, 1990). [Vierzehn Vorlesungen zum Brückenschlag zwischen chinesischer und westlicher Philosophie]. [Enthält Äusserungen über Immanuel Kant]. ”ȕĄivŞƪȵƨ [WC] 1992 Chen, Jiaming. Jian gou yu fan dao : Kangde zhe xue de fang fa lun. (Beijing : She hui ke xue wen xian chu ban she, 1992). [Abhandlung über Immanuel Kant]. qɟĊɠǡ : ų1Ąi'Čcà [WC] 1992 Kuang, Zhiren. Kangde lun li xue yuan li. (Taibei : Wen jin chu ban she, 1992). [Abhandlung über Ethik bei Immanuel Kant]. ų1ƎƏiǗƏ [WC] 1992 Yi, Jiexiong. Kangde. (Taibei : Shu quan chu ban she, 1992). (Shi jie shi da si xiang jia : 9). [Abhandlung über Immanuel Kant]. ų1 [WC] 1992 [Cassirer, Ernst]. Lusuo, Kangde, Gede. (Beijing : San lian shu dian, 1992). Übersetzung von Cassirer, Ernst. Rousseau, Kant, Goethe : two essays. Transl. from the German by James Gutmann. (Princeton, N.J. : Princeton University Press, 1945). ɡɢų1R1 [Int,Goet] 1993 Fu, Yongjun. Hui se li lun shu shang de chang qing teng : Kangde zhe xue xun lan. ( : Ming tian, 1993). [Einführung in die Philosophie von Immanuel Kant]. ɣɤƏÜɥĶ'ɦɧɨ : ų1Ąiɩɪ [WC] 1993 Pioletti, Antje Ehrhardt. Die Realität des moralischen Handelns : Mou Zongsans Darstellung des Neokonfuzianismus als Vollendung der praktischen Philosophie Kants. (Frankfurt a.M. : P. Lang, 1993). (Europäische Hochschulschriften ; Reihe 27, Bd. 59). Diss. Univ. Bonn, 1993. [AOI] 1993 Zheng, Yong. Pi pan zhe xue yu jie shi zhe xue. (Beijing : Zhongguo she hui ke xue chu ban she, 1993). [Abhandlung über die kritische Philosophie und Hermeneutik bei Immanuel Kant]. Ǐ0ĄôĊȥɫĄô [WC] 1994 Li, Minghui. Kangde lun li xue yu Mengzi dao de si kao zhi chong jian. (Taibei : Zhong yang yan jiu yuan Zhongguo wen zhe yan jiu suo, 1994). (Mengzi xue yan ji cong kann ; 1). [Abhandlung über Immanuel Kants Ethik und Mengzi]. ų1ƎƏiEȰYǒ1ÒɬvÈq [WC] 1994 Tang, Zhendong. Deguo li xing zhe xue shi : cong Kangde qi de Deguo ren shi lun shi gang. (Lanzhou : Lanzhou da xue chu ban she, 1994). [Abhandlung über die Erkenntnistheorie bei Immanuel Kant]. 1HƏſĄôŻ : ɖų1ɭ'1HɈɉÃŻɮ [WC] 1994 Zhou, Guilian. Ren shi zi ran ke xue zhi mi di zhe xue jia : Kang de ren shi lun yan jiu. (Beijing : Zhong gong zhong yang dang xiao chu ban she, 1994). [Beiträge über die Kenntnistheorie von Immanuel Kant]. Ɉɉƶǘhôvɯ'Ąô* : ų1ɈɉÃȦȏ [WC] 1995 Fu, Peirong. Li xing di zhuang yan : Shibinnuosha, Kangde, Heige'er, Yashipei. (Taibei : Hong Jianquan jiao yu wen hua ji jin hui, 1995). (Xi fang xin ling di pin wei. Ren wen cong shu). [Abhandlung über Baruch Spinoza, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Karl Jaspers]. Əſ'ɰɱ : ŻȑȒų1FžɲȂ [WC] Report Title - p. 104 of 558

1995 Ma, Xinguo. Kangde mei xue yan jiu. (Beijing : Beijing shi fan da xue chu ban she, 1995). [Abhandlung über Ästhetik und Immanuel Kant]. ų1•ôȦȏ [WC] 1995 Wen, Chunru. Kangde he Feixite de zi wo xue shuo. (Beijing : Xin hua shu dian jing xiao, 1995). [Die Lehre vom Ich bei Immanuel Kant und Johann Gottlieb Fichte]. ų1ÓɳŁ'ƶɴôI [WC] 1995 Zhang, Zhiwei. Kangde de dao de shi jie guan. (Beijing : Zhongguo ren min da xue chu ban she, 1995). (Zhongguo ren min da xue bo shi wen ku). Rev. Diss. ų1'ǒ1 †¨ [WC] 1996 Fan, Chin. Kangde wen hua zhe xue. (Beijing : She hui ke xue wen xian chu ban she, 1996). [Abhandlung über Immanuel Kant]. ų1‡ɵĄô [WC] 1996 Kantor, Hans-Rudolf. Die Rezeption Kants und die Einheit von Wissen und Handeln bei Mou Zongsan. In : Chinesisches Selbstverständnis und kulturelle Identität : "Wenhua Zhongguo". Hrsg. von Christiane Hammer und Bernhard Führer. (Dortmund : Projekt Verlag, 1996). (Edition Cathay ; Bd. 22). [AOI] 1996 Lai, Xianzong. Shi jian yu xi wang : Kangde de "dao de de xin yang" ji qi zheng yi : Kangde, Feixite he qing nian Heige'er lun lun li shen xue ji qi fang fa lun de fan xing. (Taipei : Taiwan da xue, 1996). Diss. Taiwan da xue, 1996. [Abhandlung über Immanuel Kant, Johann Gottlieb Fichte, Georg Wilhelm Friedrich Hegel]. ǐǑEŁɶ : ų1'ǒ1'ÍɷȡȢɸɹ : ų1ŁÓɧŬFžÜƎƏÙiȡȢČcÜ'þɺ [Heg10] 1996 Liu, Gangji. Verbreitung und Einfluss der deutschen Ästhetik in China. Hrsg. von Karl-Heinz Pohl. In : Trierer Beiträge : aus Forschung und Lehre an der Universität Trier. Sonderheft 10 (1996). [AOI] 1996 Yang, Yizhi. Kangde Heig'er zhe xue jiang gao. (Beijing : Shang wu yin shu guan, 1996). [Abhandlung über Critik der reinen Vernunft von Immanuel Kant und Georg Wilhelm Friedrich Hegel]. ų1FɁĄôȤɻ [WC] 1996 Yang, Zutao ; Deng, Xiaomang. Kangde "Chun cui li xing pi pan" zhi yao. (Changsha : Hunan jiao you chu ban she, 1996). (Zhe xue shi jia wen ku). [Anleitung zu Critik der reinen Vernunft von Immanuel Kant]. ų1ǧ½ƏſǏ0ɼȟ [WC] 1997 Deng, Xiaomang. Ming he di bai du zhe : Kangde di "Pan duan li pi pan". (Kunming : Yunnan ren min chu ban she, 1997). (Ming zhu dao du cong shu). [Abhandlung über Kant, Immanuel. Critik der Urtheilskraft. (Berlin : Libau, 1790). (Bibliothek der deutschen Literatur). Kant, Immanuel. Critik der reinen Vernunft. (Riga : Johann Friedrich Hartknoch, 1781). ɽɾ'ɿʀ~ : ų1'0ǢnjǏ0 [WC] 1997 Han, Shuifa. Kangde zhuan. (Shijiazhuang : Hebei ren min chu ban she, 1997). (Shi jie shi da si xiang jia). [Biographie von Immanuel Kant]. ų1ö [WC] 1997 Lu, Xuekun. Yi zhi yu zi you : Kangde dao de zhe xue yan jiu. (Taibei : Wen shi zhe chu ban she, 1997). (Wen shi zhe xue ji cheng ; 375). [Abhandlung über die Ethik von Immanuel Kant]. ;ʁEƶȬ : ų1ǒ1ĄiȦȏ [WC] Report Title - p. 105 of 558

1997 Xie, Shun. Shen xue de ren xue hua : Kangde di zong jiao zhe xue ji qi xian dai ying xiang. (Guangxi : Guang xi ren min chu ban she, 1997). [Abhandlung über die Ethik bei Immanuel Kant]. Ùô'_ôɵ : ų1'ċƈĄôȡȢ¤¥ʂʃ [WC] 1997 Xu, Xiaogeng. Kangde mei xue yan jiu. (Wuhan : Chang jiang wen yi, 1997). [Abhandlung über die Ästhetik von Immanuel Kant]. ų1•iȦȏ [Meiss1] 1997 Zhu, Zhirong. Kangde mei xue si xiang yan jiu. (Hefei : Anhui ren min chu ban she, 1997). (Bo shi lun cong). Diss. Fudan da xue. [Über die Ästhetik von Immanuel Kant]. ų1•ôÒǸȦȏ [WC] 1998 Dai, Maotang. Chao yue zi ran zhu yi : Kangde mei xue de xian xiang xue quan shi. (Wuhan : Wuhan da xue chu ban she, 1998). (Deguo zhe xue yu wen hua cong shu). [Abhandlung über die Ästhetik bei Immanuel Kant]. ʄʅƶǘƑħ : ų1•ô'¤ȹôʆɫ [WC] 1998 Huang, Kewu. Liang Qichao yu Kangde. In : Zhong yang yan jiu yuan jin dai shi yan jiu suo ji kan ; 30 (1998). [Liang Qichao und Kant]. [Kant3] 1998 Lai, Xianzong. Kangde, Feixite he qing nian Heige'er lun lun li shen xue. (Taibei : Gui guan tu shu gu fen you xian gong si, 1998). (Gui guan xin zhi cong shu ; 83). [Abhandlung über christliche Ethik bei Immanuel Kant, Johann Gottlieb Fichte, Georg Wilhelm Friedrich Hegel]. ų1ŁÓūŬFžÜƎƏÙi [WC] 1998 Want, Christopher. Kangde. Andrzey Klimowski hui hua ; Shen Qingsong [Vincent Shen] jiao ding ; Zhang Peilun yi zhe. (Taibei : Li xun wen hua shi ye you xiang gong si, 1998). ( Si chao yu da shi jing dian man hua. Qi meng xue cong shu). Übersetzung von Want, Christopher. Kant for beginners. (Trumpington : Icon, 1996). ų1 [WC] 1999 Cao, Junfeng. Kangde mei xue yin lun. (Tianjin : Tianjin jiao yu chu ban she, 1999). [Abhandlung über die Ästhetik von Immanuel Kant]. ų1•ôʇà [WC] 1999 Cheng, Zhimin. Kangde. (Changsha : Hunan jiao yu chu ban she, 1999). (Xi fang si xiang jia yna jiu cong shu). [Biographie von Immanuel Kant]. ų1 [WC] 1999 Liu, Guibiao. Kangde lun li xue yu Wang Yangming xin xing lun de bi jiao : yi zhi zi lü yuan ze yu xin ji li shuo. (Xianggang : Xianggang Zhong wen da xue, 1999). Diss. [Abhandlung über die Ethik von Immanuel Kant und Wang Yangming]. ų1ƎƏiEɎɏɐſÜ'Ŝ ;ʁƶdǗʈEʉƏ6 [WC] 2000 Hou, Hongxun. Kangde. (Xianggang : Zhong hua shu ju you xian gong si, 2000). (Xi fang si xiang jia bao ku ; 16). [Biographie von Immanuel Kant]. ų1 [WC] 2000 Hsia, Adrian. Protestant philosophers and the construct of China : Immanuel Kant, Johann Gottfried Herder and Georg Wilhelm Friedrich Hegel. In : East-West dialogue ; vol. 2 (2000). [AOI] 2000 Li, Mei. Quan li yu zheng yi : Kangde zheng zhi zhe xue yan jiu. (Beijing : She hui ke xue wen xian chu ban she, 2000). [Abhandlung über die politische Wissenschaft bei Immanuel Kant]. ǨŀĊŽħ : ų1ŏʊĄôȎȏ [WC] Report Title - p. 106 of 558

2000 Lu, Xuekun. Shi jian zhu ti yu dao de fa ze : Kangde shi jian zhe xue yan jiu. (Xianggang : Zhi lian jing yuan wen hua bu, 2000). (Zhe xue lun zhu xi lie ; 1). [Abhandlung über Immanuel Kant]. ǐǑƑljEǒ1cʈ : ų1ǐǑĄiȎȏ [WC] 2000 Qi, Liangji. Kangde di zhi shi xue. (Beijing : Shang wu yin shu guan, 2000). [Abhandlung über Kant Kenntnistheorie]. ų1'Ȟɉô [WC] 2000 Wu, Hongji. Kangde de dao de jiao yu : Lun zi lü ren ge zhi pei yang. (Xianggang : Xianggang Zhong wen da xue, 2000). Diss. [Abhandlung über Moral und Ethik von Immanuel Kant]. ų1'ǒ1ƈǍ : Üƶd_FvȂʋ [WC] 2000 [Smith, Norman Kemp]. Kangde „Chun cui li xing pi pan“ jie yi. (Wuhan : Hua zhong shi fan da xue chu ban she, 2000). (Wei Zhuomin : Kangde zhe xue zhu yi xi lie). Übersetzung von Smith, Norman Kemp. A commentary to Kant’s ‚Critique of pure reason’. (London : Macmillan, 1918). [Abhandlung über „Kritik der reinen Vernunft“ von Immanuel Kant]. ų1ǧ½ƏſǏ0ȥħ [WC] 2001 Kangde san da pi pan jing cui. Yang Zutao, Deng Xiaomang bian yi. (Beijing : Ren min chu ban she, 2001). [Abhandlung über Immanuel Kant]. ų1ÇǏ0¼½ [WC] 2001 Lao, Chengwan [et al.]. Kangde mei xue lun. (Beijing : Zhongguo she hui ke xue chu ban she, 2001). [Abhandlung über die Ästhetik bei Immanuel Kant]. ų1•ôà [WC] 2001 Li, Jingguo. Kangde zhe xue zhong de yi zhi yu zi you gai nian. (Xianggang : Xianggang Zhong wen da xue, 2001). Diss. [Abhandlung über Freiheit bei Immanuel Kant]. ų1Ąi”';ʁEƶȬɍȲ [WC] 2001 Yang, Zutao. Kangde Heige'er zhe xue yan jiu. (Wuchang : Wuhan da xue chu ban she, 2001). [Abhandlung über Immanuel Kant und Georg Wilhelm Friedrich Hegel]. ų1FɁĄôȎȏ [WC] 2001 Yi, Jiexiong. Deguo gu dian zhe xue de dian ji ren Kangde. (Hefei : Anhui ren min chu ban she, 2001). (Qian nian shi da si xiang jia cong shu). [Abhandlung über Immanuel Kant]. 1–ƉƢĄô'ʌã_ų1 [WC] 2001 Zhang, Nengwei. Kangde yu xian dai zhe xue. (Hefei : Anhui da xue chu ban she, 2001). [Abhandlung über Immanuel Kant]. ų1Ċ¤¥Ąô [WC] 2001 Zhu, Gaozheng. Kangde si lun. (Taibei : Taiwan xue sheng shu ju, 2001). (Wen hua zhe xue cong kann). [Abhandlung über Immanuel Kant]. ų1Ü [WC] 2001 [Allison, Henry E.]. Kangde de zi you li lun. Chen Huping yi. (Shenyang : Liaoning jiao yu chu ban she, 2001). (Jian qiao ji cui). Übersetzung von Allison, Henry E. Kant’s theory of freedom. (Cambridge : Cambridge University Press, 1990). ų1'ƶȬƏà [WC] 2002 Huang, Yusheng. Zhen li yu zi you : Kangde zhe xue de cun zai lun chan shi. (Nanjing : Jiangsu ren min chu ban she, 2002). [Abhandlung über Immanuel Kant]. ʍƏĊƶȬ : ų1Ąô'ǶMÃʎɫ [WC] 2002 Lee, Eun-jeung. Kant zu China und Konfuzius. In : Dialektik : Zeitschrift für Kulturphilosophie ; Nr. 1 (2002). [Confucius]. [AOI] Report Title - p. 107 of 558

2002 Liu, Xiaozhu. Kangde "Chun cui li xing pi pan" ping xi : xu yan, dao lun, xian yan gan xing lun pian. (Beijing : Zhongguo fu nü chu ban she, 2002). [Abhandlung über Critik der reinen Vernunft von Immanuel Kant]. ų1ǧ½ƏſǏ0õĆ : ʏDǡÃȨʐdzſÃ4 [WC] 2002 Wen, Chunru. Ren zhi, luo ji yu jia zhi : Kangde "Chun cui li xing pi pan" xin tan. (Beijing : Zhongguo she hui ke xue chu ban she, 2002). [Abhandlung Critik der reinen Vernunft von Immanuel Kant]. ɈȞʑɒĊʒɃ : ų1ǧ½ƏſǏ0ƍò [WC] 2002 Yang, He ; Deng, Anqing. Kangde Heige'er zhe xue zai Zhongguo. (Beijing : Shou du shi fan da xue chu ban she, 2002). (20 shi ji xi fang zhe xue dong jian shi). [Abhandlung über den Einfluss der westlichen Philosophie auf China, Immanuel Kant und Georg Wilhelm Friedrich Hegel]. ų1FɁĄôM”– [WC] 2002 Yang, Ping. Kangde yu Zhongguo xian dai mei xue si xiang. (Beijing : Dong fang chu ban she, 2002). [Abhandlung über die Ästhetik von Immanuel Kant, Einfluss der westlichen Philosophie auf China]. ų1Ċ”H¤¥•ôÒǸ [WC] 2002 [Deleuze, Gilles]. Kangde yu Bogesen jie du = Kangde de pi pan zhe xue.; Bogesen zhu yi. Ji'er Delezi zhu ; Zhang Yuling, Guan Qunde yi. (Beijing : She hui ke xue wen xian chu ban she, 2002). (Si xiang wen ku. Jing dian yi cong). Übersetzung von Deleuze, Gilles. La philosophie critique de Kant (doctrine des facultés). (Paris : Presses universitaires de France, 1963). (Initiation philosophique). Deleuze, Gilles. Le Bergsonisme. (Paris : Presses universitaires de France, 1966). (Initiation philosophique ; 76). ų1ĊʓFʔȥª [WC] 2003 Huang, Haoqi. Lun fan sheng xing pan duan li zai Kangde ren xue zhong de shu niu di wei. (Xianggang : Xianggang Zhong wen da xue, 2003). Diss. [Abhandlung über die philosophische Anthropologie von Immanuel Kant]. Üþɺſ0ǩnjMų1_i”'ʕʖPĺ [WC] 2003 Lee, Eun-jeung. "Anti-Europa" : die Geschichte der Rezeption des Konfuzianismus und der konfuzianischen Gesellschaft seit der frühen Aufklärung : eine ideengeschichtliche Untersuchung unter besonderer Berücksichtigung der deutschen Entwicklung. (Münster : LIT Verlag, 2003). (Politica et ars ; Bd. 6). Habil. Univ. Halle-Wittenberg, 2003. [AOI] 2004 Lee, Ming-huei [Li, Minghui]. Kants Philosophie im modernen China. In : Transkulturelle Konstruktion und Rezeption = Transcultural reception and construction = Constructions transculturelles : Festschrift für Adrian Hsia. Hrsg. von Monika Schmitz-Emans. (Heidelberg : Synchron Verlag, 2004). [AOI] 2004 Li, Chunling. Kangde zhe xue wen ti de dang dai si suo. (Jiayi : Nan hua da xue she hui xue yan jiu suo, 2004). (Si xiang yu she hui cong shu ; 1). [Abhandlung über Immanuel Kant]. ų1ĄiȓȔ'ž¥Òú [WC] 2004 Liu, Xiaofeng ; Chen, Shaoming. Kangde yu qi meng : ji nian Kangde shi shi er bai zhou nian = Kant and enlightenment. (Beijing : Huaxia chu ban she, 2004). (Jing dian yu jie shi ; 2004, 3). ų1Ċʗʘ : ʙȲų1ʚ ʛǪʜŬ [WC] 2004 Yu, Wujin. Cong Kangde dao Makesi : qian nian zhi jiao de zhe xue chen si. (Guilin : Guangxi shi fan da xue chu ban she, 2004). [Abhandlung über Immanuel Kant, Georg Wilhelm Friedrich Hegel, Karl Marx]. ğų1ĢʝÒ : ʞŬvʟ'ĄôÑÒ [WC] Report Title - p. 108 of 558

2004 Zhang, Xuezhu. Kangde zhe xue zhuan ti. (Taibei : Zhe xue yu wen hua yue kann za zhi she, 2004). [Abhandlung über Immanuel Kant]. ų1ĄiəȔ [WC] 2004 [Scheler, Max]. Lun li xue zhong de xing shi zhu yi yu zhi liao de jia zhi lun li xue : wei yi men lun li xue ren ge zhu yi dian ji de xin chang shi. Makesi Shele zhu ; Ni Liangkang yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 2004). (Xian dai xi fang xue shu wen ku). Übersetzung von Scheler, Max. Der Formalismus in der Ethik und die materiale Wertethik (mit besonderer Berücksichtigung der Ethik Immanuel Kants). Bd. 1-2. (Halle a.d.S. : Max Niemeyer, 1913-1916). (Sonderdruck aus : Jahrbuch für Philosophie und phänomenologische Forschung ; Bd. 1-2). Untertitel von Bd. 2 : Neuer Versuch der Grundlegung eines ethischen Personalismus. ¯Əô”'KʠƑħĊʡɅ'ʒʢ¯Əô : Ʃʣ¯Əô_FƑħʌã'ƍʤɇ [WC] 2005 Deng, Xiaomang. Kangde zhe xue jiang yan lu. (Guilin : Guangxi shi fan da xue chu ban she, 2005). [Abhandlung über Immanuel Kant]. ų1ĄôȤȅĹ [WC] 2005 Hsia, Adrian. Kant, Herder und Hegel über das fremde Indien und China. Vortrag Internationales Symposium "Topographie des Fremden : Grenzen und Übergänge", Goethe-Institut Rom, 1.-2. Dez 2005. [Pas] 2005 Hu, Qiuhua. Wang Guowei und Immanuel Kant : zu den Anfängen der Interkulturalität im China der späten Qing-Dynastie. In : Monumenta serica ; vol. 53 (2005). [AOI] 2005 Huang, Zhenhua. Lun Kangde zhe xue. Li Minghui bian. (Taibei : Shi ying chu ban she, 2005). [Abhandlung über die Philosophie von Immanuel Kant]. Üų1Ą [WC] 2005 Jin, Fenglin. Dao de fa ze de shou hu shen : Yimannuer Kangde. (Baoding : Hebei da xue chu ban she, 2005). (Jin xian dai xi fang lun li xue jia si xiang jing hua cong shu). [Abhandlung über die Ethik von Immanuel Kant]. ǒ1cǻ'ÏʥÙ : êÖʦɁų1 [WC] 2005 Li, Shuren. Dao de wang guo de chong jian : Kangde dao de zhe xue yan jiu. (Beijing : Zhongguo she hui ke xue chu ban she, 2005). [Abhandlung über die Ethik von Immanuel Kant]. ǒ1ɎH'Èq : ų1ǒ1ĄôȦȏ [WC] 2005 Lin, Congyi. Kangde zhuan hao. Vol. 1-2. Lin Congyi zhu bian. (Taibei : Guo li zheng zhi da xue zhe xue xi, 2005). [Abhandlung über Immanuel Kant]. ų1əʧ [WC] 2005 Zhang, Xuezhu. Dao de yuan li de tan tao : Kangde lun li xue zhi 1785 nian de fa zhan. (Taibei : Zhe xue yu wen hua yue kann she, 2005). [Abhandlung über Immanuel Kant]. ǒ1ǗƏ'òʨ : ų1ƎƏiʩ1785Ŭ'ʪǖ [WC] 2005 Zhang, Zhengwen. Kangde pi pan zhe xue de huan yuan yu pi pan = A reduction and criticism of Kant’s critical philosophy. (Beijing : She hui ke xue wen xian chu ban she, 2005). ų1Ǐ0Ąô'ʫǗĊǏ0 [WC] 2005 Zhu, Gaozheng. Zhu Gaozheng jiang Kangde. (Beijing : Beijing da xue chu ban she, 2005). (Wei ming jiang tan ; 1). [Abhandlung über Immanuel Kant]. ʬǵŽȤų1 [WC] 2006 Kant and confucianism. Editor-in-chief, Chung-ying Chang. In : Journal of Chinese philosophy ; vol. 33, no 1 (2006). [Special issue]. [WC] 2006 Deng, Xiaomang. Kangde zhe xue zhu wen ti. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 2006). [Abhandlung über Immanuel Kant]. ų1Ąôʭʮʯ [WC] Report Title - p. 109 of 558

2006 Guan, Qiwen. Shangdi, shi su she hui yu dao de de ji chu : dang dai zong jiao zhe xue de tan suo. (Xianggang : Tian dao shu lou you xian gong si, 2006). (Fu yin pai shen xue cong shu). [Abhandlung über Religion, Ethik und Immanuel Kant]. ĶƵ ʰŝŞEǒ1'ãǦ : ž¥ċ Ąi'òú [WC] 2006 Müller, Martin. Aspects of the Chinese reception of Kant. In : Journal of Chinese philosophy ; vol. 33, no 1 (2006). [AOI] 2006 Wang, Chaoyuan. Shen mei ren ge de pi pan yu chong gou : Kangde shen mei ren lei xue si xiang yan jiu. (Guilin : Guangxi shi fan da xue chu ban she, 2006). (Shen mei ren lei xue cong shu). [Philosophische Anthropologie, Ästhetik von Immanuel Kant]. ʱ•_F'Ǐ0ĊÈɟ : ų1ʱ•_ǤôÒǸȦȏ [WC] 2006 [Henrich, Dieter]. Kangde yu Heige'er zhi jian : Deguo guan nian lun jiang yan lu. Dite Henglixi zhu ; Dawei Paxini bian ; Peng Wenben yi dao du. (Taibei : Shang zhou chu ban, 2006). Übersetzung von Henrich, Dieter. Between Kant and Hegel : post Kantian idealism : an analysis of its origin, systematic structures and problems. Ed. by David S. Pacini. (Cambridge, Mass. : Harvard University, 1973). ų1EFžvʲ : 1—ȮȲÜƨȅ [WC] 2007 Lei, Depeng. Zou chu zhi shi lun kun jing zhi tu : Xiumo, Kangde he Husai’er de xiang xiang lun tan xi. (Beijing : Ren min chu ban she, 2007). Diss. [Abhandlung über David Hume, Immanuel Kant und Edmund Husserl]. ʳǟȞɉÃʴʵvʶ : Țțų1ÓyʷɁ'ǸȹÃòĆ [WC] 2007 Pan, Weihong. Kangde de xian yan xiang xiang jiu. (Beijing : Zhongguo she hui ke xue chu ban she, 2007). [Abhandlung über die Metaphysik Kants]. ų1'ȨʐǸȹnjȦȏ [WC] 2007 Yin, Xiaoyong. Dao de si xiang zhi gen : Mou Zongsan dui Kangde zhi xing zhi guan de Zhongguo hua chan shi yan jiu. (Shanghai : Fu dan da xue chu ban she, 2007). [Abhandlung über die Geschichte der Ethik, Immanuel Kant und Mou Zongsan]. ǒ1ÒǸvʸ : ʹċÇɓų1ćſȧ¨'”HɵʎɫȦȏ [WC] 2008 Kant's gesammelte Schriften : Textzeugnisse zu/Nach Kant's Physischer Georgraphie : http://web.uni-marburg.de/kant//webseitn/ge-fund0.htm. 2009 Thoraval, Joël. L'appropriation du concept de 'liberté' à la fin des Qing : en partant de l'interprétation de Kant par Liang Qichao. In : La Chine et sa démocratie : tradition, droit, institutions. Sous la direction de Mireille Delmas-Marty et Pierre-Étienne Will. (Paris : Fayard, 2007). [AOI]

Kanter, Helmuth (Königsberg 1891-1976 Marburg) : Geograph, Professor für Geographie Universität Marburg Bibliographie : Autor 1922 Kanter, Helmuth. Der Löss in China. Diss. Univ. Hamburg, 1922. https://catalog.hathitrust.org/Record/012480716. http://marioprobst.tk/download/JngUAQAAIAAJ-der-loss-in-china. [WC]

Kantor, MacKinlay = Kantor, Benjamin McKinlay (Webster City, Iowa 1904-1977 Sarasota, Fl.) : Schriftsteller Bibliographie : Autor 1969 [Kantor, MacKinlay]. Xian dai mei guo duan pian xiao shuo ji. Kenteer deng zhuan ; Yu Qini yi. (Taibei : Shi jie, 1969). [Übersetzung ausgewählter Short stories]. Û¥•—3456¶ [WC] Report Title - p. 110 of 558

Kantzenbach, Friedrich Wilhelm (Stettin 1932-) : Kirchenhistoriker Bibliographie : Autor 1993 [Kantzenbach, Friedrich Wilhelm]. Heerde zhuan. Kacenbahe zhu. (Beijing : [s.n.], 1993). Übersetzung von Kantzenbach, Friedrich Wilhelm. Johann Gottfried Herder in Selbstzeugnissen und Bilddokumenten. (Reinbek b. Hamburg : Rowohlt, 1970). (Rowohlts Monographien ; 164). ʺž1 [Meiss1]

Kao, Dionysius (geb. Guangzhou ; um 1701) : Christ Bibliographie : Autor 1692-1695 Hundt, Michael. Beschreibung der dreijährigen chinesischen Reise : die russische Gesandtschaft von Moskau nach Peking 1692-1695 in den Darstellungen von Eberhard Isbrand Ides und Adam Brand. (Stuttgart : Steiner, 1999). (Quellen und Studien zur Geschichte des östlichen Europa ; Bd. 53). = Ides, Evert Ysbrandszoon. Three years travels from Moscow over-land to China : thro' Great Ustiga, Siriania, Permia, Sibiria, Daour, Great Tartary, &c. to Peking ... Written by his Excellency E. Ysbrants Ides, Ambassador from the Czar of Muscovy to the Emperor of China ... To which is annex'd an accurate description of China, done originally by a Chinese author: with several remarks, by way of commentary, alluding to what our European authors have writ of that country. Printed in Dutch by the direction of Burgomaster Witzen, formerly Ambassador in England ; and now faithfully done into English. (London : Printed for W. Freeman, J. Walthoe, T. Newborough, J. Nicholson, and R. Parker, 1706). [Everard Isbrant Ides ; Beijing]. [Enthält] : Kao, Dionysius. A short description of the vast empire of China. By Dionysius Kao, a native of that country. Illustrated with several pertinent annotations by a learned pen. (1701). https://www.deutsche-digitale-bibliothek.de/item/COGYOU 375W37SONVGQKVU3OUMTJDCRXB. [KVK]

Kao, George = Qiao, Zhigao (1912-2008 Winter Park, Florida) : Autor, Übersetzer, Journalist Bibliographie : Autor 1971 [Fitzgerald, F. Scott]. Da heng xiao zhuan : shi qu de shen hua. Feizijieluo zhu ; Qiao Zhigao [Kao George] yi. (Hong Kong : Jin ji shi jie, 1971). Übersetzung von Fitzgerald, F. Scott. The great Gatsby. (New York, N.Y. : C. Scribner's Sons, 1925). 5 : ʚɛ'Ùį [WC] 1973 [O'Neill, Eugene]. Chang ye man man lu tiao tiao. Aonier ; Qiao Zhigao [Kao George] yi. (Xianggang : Jin ri shi jie chu ban she, 1973). Übersetzung von O'Neill, Eugene. Long day's journey into night. (New Haven, Conn. : Yale University Press, 1956). [Geschrieben 1941 ; Uraufführung 2. Febr. 1956, Royal Dramatic Theatre, Stockholm]. ʻģʼʼʽʾʾ [WC] 1980 Two writers and the cultural revolution : Lao She and Chen Jo-hsi [Chen Ruoxi]. Ed. by George Kao. (Hong Kong : Chinese University Press, 1980). (Renditions books). [WC] 1980 Two writers and the cultural revolution : Lao She and Chen Jo-hsi [Chen Ruoxi]. Ed. by George Kao. (Hong Kong : Chinese University Press, 1980). (Renditions books). [WC] Report Title - p. 111 of 558

1982 Pai, Hsien-yung [Bai, Xianyong]. Wandering in the garden, waking from a dream : tales of Taipei characters. Transl. by the author and Patia Yasin ; ed. by George Kao. (Bloomington, Ind. : Indiana University Press, 1982). (Chinese literature in translation). Übersetzung von Bai, Xianyong. Taibei ren. (Taibei : Chen zhong chu ban she, 1971). ʿˀ_ [WC] 1985 [Wolfe, Thomas]. Tian shi, wang gu xiang. Tangmasi Wu'erfu zhu ; Qiao Zhigao [George Kao] yi. Vol. 1-2. (Xianggang : Jin ri shi jie chu ban she, 1985). Übersetzung von Wolfe, Thomas. Look homeward, angel : a story of the buried life. (New York, N.Y. : C. Scribner, 1929). ˁɶ˂Ÿ [WC] 1987 [Bunin, Ivan Alekseevich ; Pirandello, Luigi ; O'Neill, Eugene]. (Taibei : Yuan jing chu ban shi ye gong si, 1987). (Nuobei'er wen xue jiang quan ji ; 21). [Enthält] : [Bunin, Ivan Alekseevich]. Xian cun. Buning ; Wang Zhaohui yi. [Bunin, Ivan Alekseevich]. Jiu jin shan yi shen shi. Wang Zhaohui yi. [Pirandello, Luigi]. Liu ge xun zhao zuo zhe de jiao se. Pilandelou zhu ; Chen Huihua yi. Übersetzung von Pirandello, Luigi. Sei personaggi in cerca d'autore : commedia da fare. (Firenze : R. Bemporad & Figlio, 1921). [Uraufführung 9. Mai 1921, Teatro Valle di Roma]. Džē˃˄º*'˅ɤ O'Neill, Eugene. Chang ye man man lu tiao tiao. Aoni'er zhu ; Qiao Zhigao [Kao George] yi. . Aonier ; Qiao Zhigao yi. (Xianggang : Jin ri shi jie chu ban she, 1973). Übersetzung von O'Neill, Eugene. Long day's journey into night. (New Haven, Conn. : Yale University Press, 1956). [Geschrieben 1941 ; Uraufführung 2. Febr. 1956, Royal Dramatic Theatre, Stockholm]. ʻģʼʼʽʾʾ ꈛˇ : 1933 ˈˉ = Ivan Bunin. ʽêˊˋˌ1ˍ : 1934 ˈˉ = Luigi Pirandello. ˎˏ2æž : 1936 ˈˉ = Eugene O'Neill. [WC] Report Title - p. 112 of 558

1989 Land without ghosts : Chinese impressions of America from the mid-nineteenth century to the present. Transl. and ed. by R. David Arkush and Leo O. Lee. (Berkeley, Calif. : University of California Press, 1989). [Enthält] : Xu, Jiyu. George Washington and the American political system. 1848. Zhi, Gang. Trains and teaties. 1868. Zhang, Deyi. Strange customs. 1868 Li, Gui. Glimpses of a modern society. 1876. Chen, Lanbin. Traveil in the interior. 1878. Cai, Jun. How to cope with Western dinner parties. 1881. Huang, Zunxian. Two poems. 1882-1885. Zhang, Yinhuan. Chinese in America. 1886. Lin, Shu. Translator's notes to Uncle Tom's cabin. 1901. Liang, Qichao. The power and threat of America. 1903. Huang, Yanpei. Report of an investigation of American education. 1915. Hu, Shi. An American woman. 1914-1918. Tang, Hualong. The contradictory American character. 1918. Xu, Zhengkeng. "Things about America and ". 1918-1921. Li, Gongpu. Presidential elections. 1928. "Gongwang". The American family : individualism, material wealth, and pleasure-seeking. 1932. Zou, Taofen. Alabama : reds and blacks. 1935. Lin, Yutang. Impressions on reaching America. 1936. Kao, George. Burlesque. 1937. Fei, Xiaotong. The shallowness of cultural tradition. 1943-1944. Xiao, Qian. Some judgments about America. 1945. Yang, Gang. Betty : a portrait of loneliness. 1948. Du, Hengzhi. A day in the country. 1946-1948. Yin, Haiguang. Americans' lack of personal style. 1954. Yu, Guangzhong. Black ghost. 1965. Cai, Nengying ; Luo, Lan ; Liang Shiqiu. Eating in America. 1960s-1970s. "Jiejun". A family Christmas. ca. 1970. Zhang, Beihai. America, America. 1986-1987. Cold War denunciations. 1949-1955. Wang, Ruoshui. A glimpse of America. 1978. Xiao, Qian. Working students. 1979. Fei, Xiaotong. America revisited. 1979. Zhang, Jie. I do not regret visiting New York. 1982. Liu, Binyan. America, spacious yet confining. 1982. Wang, Yuzhong. Six don'ts for Chinese students in America. 1986. Li, Shaomin. Private ownership and public ownership. [WC]

Kao, Hsin-sheng C. (um 1992) : Associate Professor, Department of Asian and Asian American Studies, California State University Bibliographie : Autor 1992 Chen, Ruoxi. The short stories of Chen Ruoxi. Translated from the original Chinese : a writer at the crossroads ; ed. by Hsin-sheng C. Kao. (Lewiston : E. Mellen, 1992). [WC]

Kao, Mayching Margaret (1943-) : Professor of Fine Arts and the Director of the Art Museum, The Chinese University of Hong Kong. Bibliographie : Autor Report Title - p. 113 of 558

1972 Kao, Mayching Margaret. China's response to the West in art, 1898-1937. (Ann Arbor, Mich. : University Microfilms International, 1979). Diss. Stanford Univ., 1972. [WC] 1991 Kao, Mayching. European influences on Chinese art, sixteenth to eighteenth centuries. In : China and Europe : images and influences in sixteenth to eighteenth centuries. Ed. by Thomas H.C. Lee. (Hong Kong : Chinese University Press, 1991). [AOI]

Kaplan, Justin (New York, N.Y. 1925-2014 Cambridge, Mass.) : Schrifsteller Bibliographie : Autor 1982 [Kaplan, Justin]. Huiteman. Liang Shiqiu zhu bian ; Jiashiding Kepulai zuo zhe ; Zhao Guomei yi zhe ; Liu Zongming cha tu. (Taibei : Ming ren chu ban shi ye you xian gong si, 1982). (Ming ren weir en zhuan ji quan ji ; 53). Übersetzung von Kapalan, Justin. Walt Whitman : a life. (New York, N.Y. : Simon and Schuster, 1980). ːÖ [WC] 1982 [Kaplan, Justin]. Make Tuwen. Jieshiting Kapunan 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 ; 62). Übersetzung von Kaplan, Justin. Mark Twain and his world. (New York, N.Y. : Simon and Schuster, 1974). ˑ

Kaplunoff, P. (um 1897) Bibliographie : Autor 1897 Kaplunoff, P. Ein Beitrag zur Kenntnis der tibetischen Medicin. (München : Universität, Medizinische Fakultät, 1897). Diss. Univ. München. [WC]

Kappler, Karl (Gochsheim 1890-1945 gefallen im Osten Deutschlands) : Ziegeleitechniker Biographie 1899-1905 Karl Kappler gründet und leitet zwei Ziegeleien in Qingdao. [Tsing1] 1916-1920 Karl Kappler ist in japanischer Gefangenschaft. [Tsing1] 1920-1924 Karl Kappler ist für die Firma Tsinan Trading Co. tätig und kehrt 1924 nach Deutschland zurück. [Tsing1]

Kappstein, Theodor (Berlin 1870-1960 Cumbach, Rudolfstadt) : Publizist, Dozent Volkshochschule Humboldt-Akademie Berlin Bibliographie : Autor 1925 Kappstein, Theodor. Die Religionen der Menschheit. (Berlin : Volksverband der Bücherfreunde, Wegweiser-Verl., 1925). Bd. 1 : Einleitung. China, Japan, Ägypten, Babylonier, Assyrer, Parsen, Indien, Griechen, Römer, Germanen, Islam, Naturvölker. [WC]

Karagounis, Ion (Zürich 1964-) : Leiter Stiftung Praktischer Umweltschutz Schweiz Bibliographie : Autor Report Title - p. 114 of 558

2003 Karagounis, Ion. Mit dem Zug durch Zentralasien und China : auf der Seidenstrasse von Schaffhausen nach Shanghai. (Frankfurt a.M. : R.G. Fischer, 2003). [Bericht der Reise 2000, Torugart-Pass im Tianshan-Gebirge, Kirgisistan, Kaxgar, Nordrand Wüste Takla Makan, Kuqa, Turfan, Dunhuang, Lanzhou, Kloster Labrang, Xi'an, Chengdu, Dörfer der Miao, Dong und Shui in Guizhou, Guilin, Yangshuo, Zhangjiajie (Hunan), Shanghai]. [Cla]

Karakhan, Lev Mikhailovich = Karachan, Lew Michailowitsch (Tiflis 1889-1937 Moskau Hinrichtung) : Sowjetischer Diplomat, Revolutionär Biographie 1919 Karakhan-Manifest : Russland verzichtet auf sämtliche politische Sonderrechte in China. [Wik] 1923-1926 Lev Mikhailovich Karakhan ist Botschafter der russischen Botschaft in Beijing. [Wik] 1930 Chinesisch-russische Konferenz in Moskau betreffend die Chinese Eastern Railway, die scheitert. Mo Dehui und Lev Karakhan sind bevollmächtigte Delegierte. [ChiRus3:S. 258]

Karamizin, Nikolai Mikhailovich (1766-1826) : Russischer Schriftsteller, Dichter, Historiker, Kritiker Bibliographie : Autor 1835 Karamizin, Nikolai Mikhailovich. Losija go si : istorija rossijakogo gosudarstva Karamzina. Übersetzung von Luo xi ya guo shi von Zachar Fedorovic Leont'evskij. (1835) [Geschichte des russischen Reiches. Nicht publiziert]. [Wal46]

Karasek, Josef = Karasek ze Lvovric, Jiri (1871-1951) : Tschechischer Schriftsteller Bibliographie : Autor 1921 [Karasek, Josef]. Jin dai Jieke wen xue gai guan. yi. In : Xiao shuo yue bao ; vol. 12, no 10 (1921). Übersetzung von Karasek, Josef. [Ein Kapitel aus] : Slavische Literaturgeschichte. (Leipzig : Göschen'sche Verlagshandlung, 1906). (Sammlung Göschen 277/278). ˒¥˓‡i§Ȯ [FiR5]

Kardelj, Edvard (Ljubljana 1910-1979 Ljubljana) : Jugoslawischer kommunistischer Politiker Bibliographie : Autor 1961 Kardelj, Edvard. Vermeidbarkeit oder Unvermeidbarkeit des Krieges : die jugoslawische und die chinesische These. (Hamburg : Rowohlt, 1961). (Rowohlts deutsche Enzyklopädie, 128). [WC]

Karko, Kate (1967-) : Engländerin Bibliographie : Autor 2000 Karko, Kate. Namma : a Tibetan love story. (London : Hodder and Stoughton, 2000). [Bericht über ihren Aufenthal 1998 mit ihrem Ehemann Tsendup in Maqu () bei seiner tibetischen Grossfamilie]. [Cla]

Karl Albrecht von Bayern (Brüssel 1697-1745 München) : Kaiser Report Title - p. 115 of 558

Biographie 1730 Errichtung des chinesischen Spiegelkabinetts und der Grünen Galerie in der Residenz München durch Kaiser Karl Albrecht. [KölE1] 1734-1739 Bau der Amalienburg beim Schloss Nymphenburg von Kurfürst Karl Albrecht für seine Gemahlin Maria Amalia. Darin enthalten ist das Fasanenzimmer mit Wanddekoration nach chinesischer Art, gemalt auf Stofftapeten sowie die blau-weisse Küche mit chinesischen bemalten Szenen und bunte Fliesenbilder mit Blumenvasen und chinesischen Szenen. Nach Plänen von François de Cuvilliés. http://www.schloss-nymphenburg.de/deutsch/p-burgen/amalien.htm. [Int]

Karl III. von Durazzo = Karl III. (1345-1386 Visegrad) : König von Neapel Biographie 1300-1340 The Fonthill Vase, also called the Gaignières-Fonthill Vase after François Roger de Gaignières and William Beckford's Fonthill Abbey, is a bluish-white Qingbai Chinese porcelain vase. It is the earliest documented Chinese porcelain object to have reached Europe. The vase was made in Jingdezhen, China. 1381 a gift from Ludwig I. von Ungarn to Karl III von Durazzo on his coronation as King of Naples. [Wik,ImpO1:S. 89]

Karl IV. (Prag 1316-1378 Prag) : Kaiser von Böhmen, König von Burgund Biographie 1353 Giovanni da Marignolli kehrt nach Avignon zurück und schreibt im Auftrage von Kaiser Karl IV. das Monumenta Bohemiae nusquam edita, eine Geschichte Böhmens, in der er auch seine Reiseerinnerungen an seine Chinamission niederschreibt. [BBKL]

Karl VI. (Wien 1685-1740 Wien : Römisch-deutscher Kaiser, Erzherzog von Österreich Biographie 1722-1732 Kaiser Karl VI. gründet 1722 die Kaiserliche Ostendische Kompanie Belgien, die sechs Expeditionen zwischen 1724-1732 nach China machte. [MarxJ1:S. 765]

Karl von Hessen-Kassel (Kassel 1654-1730 Kassel) : Landgraf Biographie 1680 Karl von Hessen-Kassel gründet eine Porzellan-Manufaktur in Kassel. [JarrM2:S. 73]

Karlbeck, Orvar (1879-1967) : Schwedischer Ingenieur Biographie 1906-1927 Orvar Karlbeck arbeitet als Eisenbahn-Ingenieur in China von Beijing bis Shanghai und sammelt Bronzen (San guo-Zeit-Han). [Karo1] 1927 Orvar Karlbeck kehrt nach Schweden zurück. [Karo1] 1928-1934 Orvar Karlbeck reist nach China und macht drei Expeditionen um Objekte für Museen und Sammler zu sammeln. [Karo1]

Karlfeldt, Erik Arel = Eriksson, Erik Axel (Karlbo, Dalarna 1864-1931 Stockholm) : Schwedischer Dichter, Nobelpreisträger Report Title - p. 116 of 558

Bibliographie : Autor 1983 [Lewis, Sinclair]. Baibide. Kaerfeite [Erik Arel Karlfeldt] shi xuan ; Xinkelai Luyishi ; Wu Yin, Zhong Qiao yi. (Taibei : Yuan jing chu ban shi ye gong si, 1983). (Nuobeier wen xue jiang quan ji ; 19). Übersetzung von Lewis, Sinclair. Babbitt. (New York, N.Y. ; Harcourt, Brace, 1922). "˔1 [WC]

Karlgren, Bernhard = Karlgren, Klas Bernhard Johannes = Gao, Benhan (Jönköping 1889-1978 Stockholm) : Sinologe, Professor Universittä Göteborg Biographie 1907-1909 Bernhard Karlgren studiert an der Uppsala Universität mit Hauptfach slavische Sprachen. [Malm2] 1909 Bernhard Karlgren erhält den B.A. der Universität Uppsala. [Malm2] 1909-1910 Bernhard Karlgren studiert Chinesisch an der Universität St. Petersburg. [Malm2] 1910-1912 Bernhard Karlgren hält sich in China auf, studiert Chinesisch und 19 Dialekte in Mandarin der Provinzen Henan, Shanxi, Shaanxi, Gansu, Nanjing, Shanghai, Fuzhou, Guangzhou. [Malm2] 1912-1914 Bernhard Karlgren studiert, nach einem kurzen Aufenthalt in London, Chinesisch bei Edouard Chavannes. [Malm2] 1915 Barnhard Karlgren promoviert an der Uppsala Universität. [Schwe4] 1918-1939 Bernhard Karlgren wird Professor of East Asian Philology and Culture an der Universität Gothenburg und unterrichtet Chinesisch und Japnaisch. 1931-1936 ist er Präsident der Universität. [Schwe4] 1922 Bernhard Karlgren besucht China. [Schwe4] 1926 Bernhard Karlgren und Johan Gunnar Andersson gründen das Museum of Far Eastern Antiquities in Stockholm. [Frè,Wik] 1939-1959 Bernhard Karlgren ist Leiter des Museum of Far Eastern Antiquities in Stockholm. [Germ] 1941 Bernhard Karlgren wird Mitglied der American Oriental Society. [AOS] 1945-1965 Bernhard Karlgren ist Dozent für Chinesisch an der Tockholms högskola, Stockholm University. [Schwe1]

Bibliographie : Autor 1915 Karlgren, Bernhard. Etudes sur la phonologie chinoise. In : Archives d'études orientales, vol. 15. (Leyde ; Stockholm, 1915). Diss. Univ. Uppsala, 1915. [KVK] 1915-1926 Karlgren, Bernhard. Etudes sur la phonologie chinoise. (Upsala : K.W. Appelberg ; Leyde : E.J. Brill, 1915-1926). 1918 Karlgren, Bernhard. A Mandarin phonetic reader in the Pekinese dialect with an introductory essay on the pronunciation. (Stockholm : Kungl. Boktryckeriet P.A. Norstedt & Soner, 1918). [Beijing]. [New] 1923 Karlgren, Bernhard. Analytic dictionary of Chinese and Sino-Japanese. (Paris : P. Guethner, 1923). 1923 Karlgren, Bernhard. Sound & symbol in Chinese. (Oxford : Oxford University Press, 1923). Report Title - p. 117 of 558

1926 Karlgren, Bernhard. On the authenticity and nature of the Tso chuan. (Göteborgs Högskolas Arsskrift ; 32). (Göteborg : [s.n.], 1926). [Zuo zhuan]. [AOI] 1926 Karlgren, Bernhard. Philology and ancient China. (Oslo : H. Aschehoug ; Leipzig : O. Harrassowitz, 1926). ((Instituttet for sammenlignende kulturforskning. Serie A, Forelesninger ; Bd. 8). https://archive.org/details/in.ernet.dli.2015.282588/page/n1. [WC] 1926 Karlgren, Bernhard. Zu den frühesten Verbindungen zwischen China und dem Westen. In : Deutsche Literaturzeitung ; N.F. Jg. 3, H. 39 (1926). [WC] 1927 Karlgren, Bernhard. Zuo zhuan zhen wei kao : Keluojuelun zhu. (Shanghai : Xin yue shu dian, 1927). Übersetzung von Karlgren, Bernhard. On the authenticity and nature of the Tso chuan. (Göteborgs Högskolas Arsskrift ; 32). (Göteborg : [s.n.], 1926). [Zuo zhuan]. [KVK] 1930 Shang gu Zhongguo yin dang zhong di ji ge wen ti. Gao Benhan [Bernhard Karlgren] zhu ; Zhao Yuanren yi. (Beijing : Guo li zhong yang yan jiu yuan li shi yu jiu suo, 1930). ĶƉ”—˕ž”'˖ēȓȔ 1932 Karlgren, Bernhard. The early history of the Chou li and Tso chuan texts. (Stockholm : A.-B. Hasse W. Tullbergs Boktr., 1932). [Zhou li und Zuo zhuan]. [KVK] 1933 Karlgren, Bernhard. Zhongguo yu yu Zhongguo wen : Gao Benhan zhu. (Shanghai : Shang wu yin shu guan, 1933). Übersetzung von Karlgren, Bernhard. Sound & symbol in Chinese. (London : Oxford University Press, 1923. 1934 Karlgren, Bernhard. Early Chinese mirror inscriptions. (Stockholm : Museum of Far Eastern Antiquities, no 6, 1934). 1940 Karlgren, Bernhard. Zhongguo yin yun xue yan jiu. Gao Benhan zhu ; Zhao, Yuanren ; Luo, Changpei ; Li Fanggui he yi. (Changsha : Shang wu yin shu guan, 1940). (Zhonghua jiao yu wen hua ji jin dong shi hui bian yi wei yuan hui te kan). [Neuaufl. 1948 / 1962). (Beijing : Shang wu yin shu guan, 1995)]. Übersetzung von Karlgren, Bernhard. Etudes sur la phonologie chinoise. (Upsala : K.W. Appelberg ; Leyde : E.J. Brill, 1915-1926). 1945 Karlgren, Bernhard. Glosses on the Book of odes. (Stockholm : Museum of Far Eastern Antiquities, vol. 17, 1945). [Shi jing]. [AOI] 1948 Karlgren, Bernhard. Glosses on the Book of documents. Stockholm : Museum of Far Eastern Antiquities, vol.20, 1948). [Shu jing]. [AOI] 1950 The book of documents. [Transl. by Bernhard Karlgren]. (Göteborg : Elander, 1950). (Reprinted from The Museum of Far Eastern Antiquities bulletin no. 22 Stockholm 1950). [Shu jing]. 1951 Karlgren, Bernhard. The transcription of literary Chinese. (Stockholm : Museum of Far Eastern Antiquities, no 23, 1951). [KVK] 1957 Karlgren, Bernhard. Grammata serica recensa. (Stockholm : Museum of Far Eastern Antiquities ; Bögeborg : Elanders, 1957). 1970 Shang gu yin tao lun ji. Zhao Yuanren, Gao Benhan [Karlgren, Bernhard] deng zhu. (Taibei : Xue yi chu ban she, 1970). [Phonetik]. ĶƉ˕ʨܶ 1970 Karlgren, Bernhard. Gao Benhan Shu jing zhu si. (Taibei Shi : Zhong hua cong shu bian shen wei yuan hui, 1970). Übersetzung von Karlgren, Bernhard. Glosses on the Book of documents. Stockholm : Museum of Far Eastern Antiquities, vol.20, 1948). [AOI]

Bibliographie : erwähnt in Report Title - p. 118 of 558

1959 Studia serica Bernhard Karlgren dedicata. = Sinological studies dedicated to Bernhard Karlgren on his seventieth birthday, Oct. fifth, 1959. Edenda curaverunt Soren Egerod et Else Glahn. (Copenhagen : E. Munksgaard 1959). [WC] 1995 Malmqvist, Gören. Bernhard Karlgren : ett forskarporträtt. (Stockholm : Norstedt, 1995). [WC] 2009 [Malmqvist, Göran]. Wo de lao shi Gao Benhan : yi wei xue zhe de xiao xiang. Ma Yueran zhu ; Li yi. (Chanchun : Jilin chu ban ji tuan you xian ze ren gong si, 2009) [Biographie von Bernhard Karlgren]. ɴ'˜˗ǵ¹˘ : ĺô~'˙Ʒ [WC] 2011 Malmqvist, N.G.D. [Malmqvist, Göran!. Bernhard Karlgren : portrait of a scholar. (Bethlehem, Pa. : Lehigh University Press, 2011). Childhood and schooldays in Jönköping, 1889-1907 Liber studiosus, 1907-1909 The great adventure, 1910-1911 The irresolute strategist, 1912-1914 The diligent correspondent The scholarly breakthrough The Gothenburg years, 1918-1939 Proximitatem linguae longinquae manifestam fecit The legendary master Bernhard Karlgren, professor emeritus, 1959-1978. [WC]

Karlin, Alma Maximiliana (Celje, Jugoslawien 1891-1950) : Österreichisch-slovenische Schriftstellerin, Dichterin Biographie 1921 Karlin, Alma Maximiliana. Mein kleiner Chinese [ID D13135]. Die Geschichte spielt in China in der Zeit nach 1911. Karlin schreibt : Selbst die chinesische Bühne, die wirklich für unsere Begriffe sehr langweilig und unschön ist, und bei der die Phantasie des Zuschauers fast alles Fehlende ersetzen muss, erfreut mit ihren fast kindlichen Darstellungen die Chinesen... aber die lärmenden Musikanten und die übereinfache Bühnenausstattung macht jeden Theatergang uns Europäern eher zu einer Folter als zu einem Vergnügen. Zhang Zhenhuan : Karlin verbrachte auf ihrer Weltreise auch einige Zeit in China. Für ihren Roman wählt sie nur Orte, die sie besucht hat. Es ist anzunehmen, dass sie auch einen Teil der Informationen in London sammelte. Der Roman trägt autobiographische Züge… Der Versuch, Informationen über China umfassend zu vermitteln, dient dem Zweck, die Charaktere der Figuren mit dem Wesen des Landes in Zusammenhang zu bringen. Man hat das Gefühl, dass eine literarische Illustration der Charakteres aus Kürschners China [ID D2671] vorliegt. Die chinesischen Charaktere werden folgendermassen beschrieben : Vorgetäuschte Höflichkeit, Gefühllosigkeit, Grausamkeit, Verlogenheit bis zur Vorliebe für Lärm und Schmutz. Karlin versucht den Eindruck zu erwecken, dass sie alles aus erster Hand und eigener Erfahrung weiss. Deshalb ist es kein Wunder, dass sie auf gängige Klischees zurückgreift. Sie schreibt : Finger weg von den Asiaten ! Eine solche Beziehung verdirbt uns die Rasse. [ZhaZ3:S. 101, 152-161] Report Title - p. 119 of 558

1929 Karlin, Alma M. Einsame Weltreise [ID D13189]. Karlin schreibt : Ich hätte nicht die Hälfte meiner Novellen geschrieben, wenn ich nicht so viel durch all die Hintergässchen, in denen es von Verborgenem wogte, geirrt wäre… Dann fuhr der Zug an den elenden braunen Lehmhütten der Dörfer vorbei und erreichte zum Schulss Tientsin [Tianjin], die Stadt, in der Mein kleiner Chinese leben sollte. Aber da ich nicht sicher war, mit welcher Art Messer er mir bei der Begegnung den Hals durchschneiden würde, gab ich mich damit zufrieden, nur das Europäerviertel zu durchstreifen. Zhang Zhenhuan : Karlin warnt die Leser vor einem Verhältnis mit Asiaten : Man muss im Orient gelebt haben, um zu verstehen, was es bedeutet, sich mit einem Eingeborenen vermählt zu haben… Man kann nicht mehr in seine eigene Gesellschaft zurückkehren… die Europäerin ist für immer aus dem Kreise ihresgleichen ausgestossen. Sie hat das Heiligste – ihre eigene Rasse – verraten… Die christliche Missionspolitik wird als Vergewaltigung der chinesischen Kultur entlarvt. Sie schreibt : Ich hatte nie Sympathie für die Missionare gefühlt, die ihre Überzeugung anderen Rassen aufzwangen. [ZhaZ3:S. 153, 163]

Bibliographie : Autor 1921 Karlin, Alma Maximiliana. Mein kleiner Chinese : ein China-Roman. (Dresden : Verlag Deutsche Buchwerkstätten, 1921). [KVK] 1929 Karlin, Alma M. Einsame Weltreise : Erlebnisse und Abenteuer einer Frau im Reich der Inkas und im Fernen Osten. (Minden : W. Kohler, 1929). Reisebericht, in dem auch China vorkommt. 1930 Karlin, Alma M. Drachen und Geister : Novellen aus China, Insulinde und der Südsee. (Berlin : Frundsberg-Verlag, 1930). 1948 Karlin, Alma M. Tschaos jüngstes Einkelkind : eine Kurzgeschichte aus China. (Leipzig : Möhring, 1948).

Karns, Maurine (um 1936) Bibliographie : Autor 1936 Karns, Maurine ; Patterson, Pat. Shanghai : high lights, low lights, lights. (Shanghai : The Tridon Press, 1936). [Yuan]

Karow, Otto (Magdeburg 1913-1992 Bad Homburg) : Sinologe, Professor für Ostasiatische Philologien und Kulturwissenschaften am China-Institut der Johann Wolfgang Goethe-Universität Frankfurt a.M. Biographie 1932-1936 Otto Karow studiert evangelische Theologie, Sinologie, Japanologie, Tibetisch und Mongolisch an den Universitäten Giessen, Leipzig und Berlin. [Det] 1935 Otto Karow macht die Diplome für Japanisch und Chinesisch am Seminar für Orientalische Sprachen der Universität Berlin. [Det] 1937-1941 Otto Karow Auslandskorrespondent des Deutschen Nachrichtenbüros in Japan. [Det] 1941-1945 Otto Karow ist Lektor für Deutsch, Englisch und Indonesisch-Malaiisch an der Handelshochschule in Takamatsu (Shikoku). Er beginnt ein Medizin-Studium. [Det] 1945-1947 Otto Karow ist in Karuizawa interniert. Er gibt Japanisch-Unterricht bei der Armee. [Det] 1947-1949 Otto Karow ist Lektor für Japanisch und Chinesisch an der Universität Bonn. [Det] 1948-1952 Otto Karow studiert Medizin an der Universität Bonn. [Det] Report Title - p. 120 of 558

1949 Otto Karow promoviert in Japanologie, Sinologie und Medizingeschichte an der Universität Bonn. [Det] 1950 Otto Karow macht eine Lehrstuhl-Vertretung für Japanologie an der Universität Bonn. [Det] 1951 Otto Karow habilitiert sich in Japanologie an der Universität Bonn. [Det] 1951-1957 Otto Karow ist Lehrbeauftragter für Ostasienkunde an der Universität Münster. [Det] 1957-1960 Otto Karow hat einen Lehrstuhl an der Universität Bonn. [Det] 1960-1978 Otto Karow ist Professor für Ostasiatische Philologie und Kulturwissenschaften am China-Institut der Johann Wolfgang Goethe-Universität Frankfurt a.M. [Kam,Det]

Bibliographie : Autor 1948 Karow, Otto. Wamyôruijushô : ein Beitrag zur Geschichte der Lexikographie und Sprache der Nara- und Heianperiode mit Berücksichtigung der medizinischen Literatur. (Bonn : [s.n.], 1948). Diss. Univ. Bonn, 1948. [Det] 1951 Karow, Otto. Das Daidôruijuhô : untersucht hinsichtlich seiner Echtheit und seiner Bedeutung für die japanische Sprach- und Geistesgeschichte. (Bonn : [s.n.], 1951). Habil. Univ. Bonn, 1951. [Det] 1955 Yakazu, A. ; Karow, Otto. Die theoretischen Grundlagen der chinesisch-japanischen Medizin und deren diagnostische Methoden. Aus dem Japanischen übertragen und bearbeitet von Otto Karow. (Bonn : Privatdruck, 1955). [Det] 1956 Wang, Chi-hsien. Die Illustrationen des Arzneibuches der Periode Shao-hsing vom Jahre 1159 (Shao-hsing pen-ts'ao hua-t'u). Ausgewählt und eingeleitet von Otto Karow. (Leverkusen : Farbenfabriken Bayer, 1956). [Wang, Jixian. Shao xing ben cao hua tu]. [Det] 1959-1989 Kirfel, Willibald ; Karow, Otto. Symbolik des Buddhismus. Bd. 1-2. (Stuttgart : A. Hiersemann, 1959-1989). (Symbolik der Religionen ; Bd. 5, 22). [Det] 1963 Lin, Yutang. Schatzkammer Peking : sieben Jahrhunderte Kunst und Geschichte. Mit einem Essay über die Kunst Pekings von Peter C. Swann ; übersetzt aus dem Englischen : Irmtraud Schaarschmidt-Richter ; Sachbearbeitung : Otto Karow. (Frankfurt : Umschau Verlag, 1963). [Beijing] [Det] 1970-1979 Veröffentlichungen des Ostasiatischen Seminars der Johann-Wolfgang-Goethe-Universität Frankfurt a.M. : Reihe B : Ostasienkunde. Hrsg. von Otto Karow. Bd. 1-8 (1970-1979).

Bibliographie : erwähnt in 1991 Dettmer, Hans A. In memoriam Otto Karow. In : Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens, 149-150 (1991). [AOI]

Karpelès, Andrée (Paris 1885-1956) : Illustratorin Bibliographie : Autor 1921 Chavannes, Edouard. Fables chinoises du IIIe au VIIIe siècle de notre ère (d'origine hinoue). Traduites par Edouard Chavannes, versifiées par Mme Edouard Chavannes ; ornée de 46 dessins par Andrée Karpelès. (Paris : Bossard, 1921). [Yuan]

Karpeles, Gustav ( Eiwanowitz in der Hanna, Mähren 1848-1909 Nauheim) : Österreichischer Schriftsteller, Redakteur, Literaturhistoriker Bibliographie : Autor Report Title - p. 121 of 558

1921 [Karpeles, Gustav]. Xiao Eluosi wen xue lüe shuo. Lu Xun yi. In : Xiao shuo yue bao ; vol. 12, no 10 (1921). Übersetzung von Karpeles, Gustav. Grundriss der ukrainischen Literatur. In : Allgemeine Geschichte der Litteratur. (Berlin : Grote, 1891). 5˚˛z‡i˜6 [FiR5]

Karpov, Gary (um 1864) Bibliographie : Autor 1864 Karpov, Gary. Xin yi zhao sheng jing. Vol. 1-2. (Beijing : Privatdruck, 1864). [Übersetzung des Neuen Testaments, die bis 1996 einzige russisch-orthodoxe Übersetzung]. ƍ˝˞˟Ÿ [Zet]

Karsten, George = Karsten, George Henry Hermann (Rostock 1863-1937 Halle) : Professor für Botanik Universität Halle Bibliographie : Autor 1937 Handel-Mazzetti, Heinrich. Hochland und Hochgebirge von Yünnan und Südwest-Setschwan. In : Vegetationsbilder. Hrsg. von G[eorge] Karsten und H[einrich] Schenck. Bd. 25, H. 2. (Jena : G. Fischer, 1937). [Yunnan, Sichuan].

Kasack, Hermann (Potsdam 1896-1966 Stuttgart) : Schriftsteller, Dichter, Dramatiker Biographie 1947 Kasack, Hermann. Die Stadt hinter dem Strom [ID D16015]. Hauptfigur des Romans ist der Orientalist Dr. Robert Lindhoff, der durch einen unklaren Auftrag mit dem Zug in eine fremde Stadt reist. Diese stellt sich für ihn rätselhaft und undurchschaubar dar, er begegnet Menschen die in seiner Erinnerung eigentlich bereits verstorben sind, unter anderem seiner ehemaligen Geliebten Anna.Lindhoff wird als offizieller Chronist der Stadt eingestellt, um die Gebräuche und Geschichte der Stadt festzuhalten. Diese erschließen sich ihm jedoch nicht, die Personen denen er auf seinen Streifzügen begegnet verrichten sinnlose Tätigkeiten, ohne erkennbaren Nutzen. Schließlich erkennt der Protagonist dass er sich in einem Reich der Toten befindet. Es ist für ihn unmöglich seinen Auftrag, eine Chronik zu verfassen, auszuführen, doch diese schreibt sich auf übernatürliche Art selbst. Am Ende des Romans sitzt Lindhoff wieder in einem Zug und reist, diesmal als Toter, in die Stadt hinter dem Strom. Gebhard, Walter. Universalistische Rückzugsformen von Althumanismus und Ostasienrezeption in Hermann Kasacks Roman Die Stadt hinter dem Strom. Am Anfang des Romans steht : Kunst ist die lebendige Überlieferung des Geistes. Tempel und Statuen, Bilder und Gesänge, sie sind das Bleibende, das die Menschen und Völker überdauert, und am treuesten dient das geschriebene Wort dem Geist. Wäre das Gilgamesch-Epos, wären die Gesänge der Upanishaden oder die Homers, das Tao te king [Dao de jing] oder die Göttliche Komödie nicht aufgezeichnet worden, so würde die Welt des Menschen sich heute von der Welt der Ameisen nicht unterscheiden. [Wik,Geb2]

Bibliographie : Autor 1947 Kasack, Hermann. Die Stadt hinter dem Strom. (Berlin : Suhrkamp, 1947). [WC] 1955 Kasack, Hermann. Aus dem chinesischen Bilderbuch. Zeichnungen von Caspar Neher. (Frankfurt a.M. : Suhrkamp, 1955). [WC]

Kasbauer, Sixta (1888-1973) Report Title - p. 122 of 558

Bibliographie : Autor 1956 Kasbauer, Sixta. Du hast für mich dein Herz verschwendet : katholisches Frauenheldentum in China. (Kevelaer : Butzon & Bercker, 1956). [WC]

Kaschewsky, Rudolf (1939-) : Akademischer Oberra, Sprach- und Kulturwissenschaft Zentralasiens, Universität Bonn Bibliographie : Autor 1973 Serta Tibeto-Mongolica : Festschrift für Walther Heissig zum 60. Geburtstag am 5.12.1973. Hrsg. von Rudolf Kaschewky, Klaus Sagaster, Michael Weiers. (Wiesbaden : O. Harrassowitz, 1973). [WC]

Kaschnitz, Marie Luise (Karlsruhe 1901-1974 Rom) : Schriftstellerin, Dichterin Bibliographie : Autor 1980 Zai liu fang di. Feng Yidai bian. (Guangzhou : Guangdong ren min chu ban she, 1980). (Xian dai wai guo wen xue yi cong ; 2). [Übersetzungen ausländischer Erzählungen]. [Enthält] : Böll, Heinrich. Es wird etwas geschehen ; Der Lacher. Dürrenmatt, Friedrich. Der Verdacht. Franke, Herbert W. Paradies 3000. Kaschnitz, Marie Louise. Ferngespräche. Lenz, Siegfried. Der Amüsierdoktor ; Der Gleichgültige ; Nor auf Sardinien. Mann, Klaus. Une bonne journée. Rilke, Rainer Maria. Im Vorgärtchen ; Der Totengräber ; Greise. Kafka, Franz. In der Strafkolonie. MNOP [WC,Din10] 1980 [Kaschnitz, Marie Luise. Christine]. In : Shi jie wen xue ; no 3 (1980). Übersetzung von Kaschnitz, Marie Luise. Christine. In : Kaschnitz, Marie Luise. Lange Schatten : Erzählungen. (Hamburg : Claassen, 1960). [Din11,KVK] 1984 Guo ji bi hui zuo pin ji. Zhongguo Shanghai bu hui zhong xin. (Shanghai : Shanghai yi wen chu ban she, 1984). [Ausgewählte literarische Werke des International P.E.N.]. [Enthält] : Becher, Johannes R. Nachtlieder. Böll, Heinrich. Geschäft ist Geschäft. Borchert, Wolfgang. Die Hundeblume. Brandstetter, Alois. Unserm Nachbar sein linkes Bein. Brecht, Bertolt. Erinnerungen an die Marie A. Dürrenmatt, Friedrich. Der Tunnel. Handke, Peter. Begrüssung des Aufsichtsrats. Kaschnitz, Marie Luise. Schiffsgeschichte. In : Ferngespräche. Lenz, Siegfried. Ein Haus aus lauter Liebe. Seghers, Anna. Agathe Schweigert. HǂĻƁº»¶ [Din10,WC] 1985 Guo ji bi hui zuo pin ji : yi jiu ba liu. Zhongguo Shanghai bu hui zhong xin. (Shanghai : Shanghai yi wen chu ban she, 1985). [Ausgewählte literarische Werke des International P.E.N.]. [Enthält] : Bachmann, Ingeborg. Die gestundete Zeit. Bauer, Walter. Wenn wir erobern die Universität. Becher, Johannes R. Meer im Sommer ; Das Wunder. Bender, Hans. Iljas Tauben. Benn, Gottfried. Chopin. Böll, Heinrich. Unberechenbare Gäste. Borchert, Wolfgang. Das Brot. Celan, Paul. Todesfuge. Domin, Hilde. Nur eine Rose als Stütze. Eich, Günter. Züge im Nebel. Goll, Yvan. Der Regenpalast. Grass, Günter. Ohnmacht. Grün, Max von der. Rom. Hermlin, Stephan. In einer dunklen Welt. Hesse, Hermann. Flötentraum. Kästner, Erich. Die Entwicklung der Menschheit ; Sachliche Romanze ; Die Jugend hat das Wort. Kant, Hermann. Das Kennwort. Kaschnitz, Marie Luise. Die Füsse im Feuer. Krolow, Karl. An den Frieden. Lenz, Siegfried. Freund der Regierung. Nowak, Ernst. Weg. Rauner, Liselotte. Epigramme, Lagebericht einer jungen Frau, Mahnmal. Reding, Josef. Fünf Gedichte. Rinser, Luise. Die rote Katze. Risse, Heinz. Gottesgericht. Schnitzler, Arthur. Das Tagebuch der Redegonda. Schroers, Rolf. Das Urteil. Seghers, Anna. Das Obdach. Toller, Ernst. An alle Gefangenen. Walser, Martin. Ich suchte eine Frau. Wolf, Christa. Blickwechsel. Zweig, Stefan. Die spät bezahlte Schuld. HǂĻƁº»¶ : ǃDŽDž [Din10,WC] Report Title - p. 123 of 558

Käser, Gustav (Walterswil, Kt. Bern 1893-1960 Dürrenroth, Bern) : Missionar Basler Mission, Bauer Biographie 1921-1929 Gustav Käser ist Missionar der Basler Mission in China. [BM]

Bibliographie : Autor 1940 Käser, Gustav. Es ist kein Preis zu teuer : eine Geschichte aus China. (Basel : Basler Missionsbuchhandlung, 1940). [Erlebnisbericht]. [WC]

Kashin, Alexander = Kasin, Aleksandr (um 1965) Bibliographie : Autor 1965 Kashin, Alexander. Fünfzehn Jahre Rotchina. (München : Kopernikus-Verlag, 1965). [WC]

Kaske, Elisabeth (um 2005) : Associate Professor of Chinese Studies, Department of Modern Languages, Carnegie Mellon University, Pittsburgh Pa. Bibliographie : Autor 2005 Bauer, Georg. China um 1900 : Aufzeichungen eines Krupp-Direktors. Hrsg. und kommentiert von Elisabeth Kaske. (Köln : Böhlau, 2005). [WC]

Kasparavicius, Kestutis (Aukštadvaris, Litauen 1954-) : Autor, Illustrator Bibliographie : Autor 1995 [Dostoyevsky, Fyodor]. Cheng shi de zei. Dusituoyefusiji yuan zhu ; Kestutis Kasparavicius hui tu ; Xiao Ye yi xie. (Taibei : Taiwan mai ke gu fen you xian gong si, 1995). (Da shi ming zuo hui ben ; 4). Übersetzung von Dostoyevsky, Fyodor. Chestnyi vor. In : Otechestvennye zapiski (1848). = An honest thief. In : A christmas tree and a wedding ; An honest thief. (Oxford : Clarendon Press, 1917). ˠǐ'ˡ [WC]

Kassner, Rudolf (Gross-Pawlowitz, Mähren 1873-1959 Sierre, Wallis) : Österreichischer Schriftsteller, Übersetzer, Kulturphilosoph Biographie 1902 Rainer Maria Rilke begegnet zum ersten Mal Rudolf Kassner, der 1909 und 1917 Reisen in den Fernen Osten macht und mit Taoismus, Zen-Buddhismus und mit der Ästhetik von Zhuangzi in Kontakt kommt. [LeeY1:S. 19]

Kast, Peter (Elberfeld 1894-1959 Berlin) : Schriftsteller, Redakteur Bibliographie : Autor 1957 [Kast, Peter]. Diao liao dui di zhan shi. Wang Shi yi. (Nanjing : Jiang su ren min wen xue, 1957). Übersetzung von Kast, Peter. Die Versprengten. (Berlin : Verlag Neues Leben, 1957). [WC]

Kastler, Karl (Colmar 1874-1957 Basel) : Missionar Basler Mission, Schreiber Report Title - p. 124 of 558

Biographie 1899-1906 Karl Kastler ist Missionar der Basler Mission in China und 1906 an der Deutschen Gesandtschaft in Beijing. [SunL1]

Kästner, Abraham Gotthelf (Leipzig 1719-1800 Göttingen) : Professor für Mathematik und Physik Universität Göttingen, Schriftsteller Bibliographie : Autor 1747-1774 Allgemeine Historie der Reisen zu Wasser und Lande ; oder, Sammlung aller Reisebeschreibungen, welche bis itzo in verschiedenen Sprachen von allen Völkern herausgegeben worden… durch eine Gesellschaft gelehrter Männer im englischen zusammen getragen, und aus Demselben ins deutsch übersetzet.. Bd. 1-21. Übers. von Johann Joachim Schwabe, Abraham Gotthelf Kästner. (Leipzig : Arkstee und Merkus, 1747-1774). Vol. 1-7 übers. von A new general collection of voyages. (London : T. Astley, 1745-1747). Vol. 8, 10-13, 15-21 übers. von Prévost d’Exiles [et al.]. Histoire générale des voyages. Vol. 6 = China https://archive.org/details/cihm_33454. [WC]

Kästner, Erhart (Schweinfurt 1904-1974 Staufen i.B.) : Schriftsteller, Bibliothekar Kästner, Erich (Dresden 1899-1974 München) : Schriftsteller, Drehbuchautor, Kabarettist Bibliographie : Autor 1969 [Kästner, Erich]. Xiao zhen tan Aimier. Gaisina zhu ; Yi Wen yi. (Xinjiapo : Qing nian shu ju, 1969). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). 5ˢòˣˤ˥ [WC] 1979 [Kästner, Erich]. Aimi'er qin zei ji. Qian Jie, Hua Zongde yi. (Nanjing : Jiangsu ren min chu ban she, 1979). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] 1979 [Kästner, Erich]. Chuan chang xue de mao. Zhu Xiaoting yi. (Nanjing : Jiangsu ren min chu ban she, 1979). Übersetzung von Kästner, Erich. Der gestiefelte Kater. Nacherzählt von Erich Kästner ; mit elf farbigen Bildern und vielen Zeichnungen von Walter Trier. (Zürich : Atrium Verlag, 1950). ˩u˪'˫ [WC,Din10] 1980 [Kästner, Erich]. Aimi'er qin zei ji. Zheng Xuecai, Tong Xueling yi. (Beijing : Zhongguo shao nian er tong chu ban she, 1980). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] 1980 [Kästner, Erich]. Aimi'er qin zei ji. Chen Shuangbi yi. (Changsha : Hunan ren min chu ban she, 1980). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] 1980 [Kästner, Erich]. Aimi'er qin zei ji. Ling Zi yi. (Chengdu : Sichuan ren min chu ban she, 1980). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] Report Title - p. 125 of 558

1980 [Kästner, Erich]. Aimi'er qin zei ji. Wang Yiansheng, Zhou Zusheng yi. (Shanghai : Shao nian er tong chu ban she, 1980). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] 1981 [Kästner, Erich]. Aimi'er qin zei ji. Kaisitena zhu ; Fuliang zhu shi. (Beijing : Shangh wu yin shu guan, 1981). (De yu zhu shi du wu). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC] 1981 [Kästner, Erich]. Liang ge xiao Luote. Ai Kesitena zhu ; Huang Chuanjie yi. (Beijing : Zhongguo shao nian er tong chu ban she, 1981). Übersetzung von Kästner, Erich. Das doppelte Lottchen : ein Roman für Kinder. Illustriert von Walter Trier. (Zürich : Atrium Verlag, 1949). ˬƼ5ʽ [WC] 1983 [Kästner, Erich. Das verhexte Telefon]. Shu Zhu yi. (Fuzhou : Fujian ren min chu ban she, 1983). Übersetzung von Kästner, Erich. Das verhexte Telefon : ein Bilderbuch. Zeichnungen von Walter Trier. (Berlin : Williams, 1931). [WC,Din10] 1983 [Kästner, Erich]. 5 yue 35 ri. Ai Kesitena zhu ; Yuan Ding, He Youcun yi xie. (Shanghai : Shao nian er tong chu ban she, 1983). Übersetzung von Kästner, Erich. 35. Mai : oder, Konrad reitet in die Südsee. (Zürich : Atrium Verlag, 1933). 5˭35­ [WC] 1983 [Kästner, Erich]. Aimi'er qin zei ji. Sun Yuan yi. (Guangzhou : Guangdong ren min chu ban she, 1983). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] 1983 [Kästner, Erich]. Liang ge xiao Luote. Kaisite : Li Tao yi. (Hefei : Anhui ren min chu ban she, 1983). Übersetzung von Kästner, Erich. Das doppelte Lottchen : ein Roman für Kinder. Illustriert von Walter Trier. (Zürich : Atrium Verlag, 1949). ˬƼ5ʽ [WC,Din10] 1984 [Kästner, Erich]. Aimi'er qin zei ji. Zhu Xiaokang yi. (Changchun : Jilin ren min chu ban she, 1984). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˣ˦Ɂ˧˨a [WC,Din10] 1985 Guo ji bi hui zuo pin ji : yi jiu ba liu. Zhongguo Shanghai bu hui zhong xin. (Shanghai : Shanghai yi wen chu ban she, 1985). [Ausgewählte literarische Werke des International P.E.N.]. [Enthält] : Bachmann, Ingeborg. Die gestundete Zeit. Bauer, Walter. Wenn wir erobern die Universität. Becher, Johannes R. Meer im Sommer ; Das Wunder. Bender, Hans. Iljas Tauben. Benn, Gottfried. Chopin. Böll, Heinrich. Unberechenbare Gäste. Borchert, Wolfgang. Das Brot. Celan, Paul. Todesfuge. Domin, Hilde. Nur eine Rose als Stütze. Eich, Günter. Züge im Nebel. Goll, Yvan. Der Regenpalast. Grass, Günter. Ohnmacht. Grün, Max von der. Rom. Hermlin, Stephan. In einer dunklen Welt. Hesse, Hermann. Flötentraum. Kästner, Erich. Die Entwicklung der Menschheit ; Sachliche Romanze ; Die Jugend hat das Wort. Kant, Hermann. Das Kennwort. Kaschnitz, Marie Luise. Die Füsse im Feuer. Krolow, Karl. An den Frieden. Lenz, Siegfried. Freund der Regierung. Nowak, Ernst. Weg. Rauner, Liselotte. Epigramme, Lagebericht einer jungen Frau, Mahnmal. Reding, Josef. Fünf Gedichte. Rinser, Luise. Die rote Katze. Risse, Heinz. Gottesgericht. Schnitzler, Arthur. Das Tagebuch der Redegonda. Schroers, Rolf. Das Urteil. Seghers, Anna. Das Obdach. Toller, Ernst. An alle Gefangenen. Walser, Martin. Ich suchte eine Frau. Wolf, Christa. Blickwechsel. Zweig, Stefan. Die spät bezahlte Schuld. HǂĻƁº»¶ : ǃDŽDž [Din10,WC] Report Title - p. 126 of 558

1990 [Kästner, Erich]. Shi jie zui da de zui xiao de za ji yan yuan Xiaobudian. Kaisitena zhu ; Ren Rongrong yi. (Hefei : Anhui shao nian er tong chu ban she, 1990). Übersetzung von Kästner, Erich. Der kleine Mann. Umschlag und Illustrationen Horst Lemke. (Zürich : Atrium Verlag, 1963). †ˮ'ˮ5'˯˰ȅ˱5Ȝ˲ [WC] 1994 [Kästner, Erich]. Shuang bao tai Lisha yu Luodi. Yelixi Kaisitena zhu ; Wa'erte Tuoliya [Walter Trier] cha tu ; Zhong Yucheng yi. (Taibei : Zhi wen chu ban she, 1994). (Xin chao shao nian wen ku ; 29). Übersetzung von Kästner, Erich. Das doppelte Lottchen : ein Roman für Kinder. Illustriert von Walter Trier. (Zürich : Atrium Verlag, 1949). ˳˴˵˶E˛˷ [WC] 1994 [Kästner, Erich]. Xiao zhen tan Aimi'er. Yelixi Kaisitena yuan zhu ; Wa'erda Tuoliya [Walter Trier] cha tu ; Qi Xiafei yi. (Taibei : Zhi wen chu ban she, 1994). (Xin chao shao nian wen ku ; 23). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). 5˸ò˹˺Ţ [WC] 1997 [Stevenson, Robert Louis ; Kästner, Erich]. Jin yin dao ; Xiao zhen tan Aimier. Shidiwensheng yuan zhu ; Gaisina yuan zhu ; Yu Zhiying gai xie ; Guan Yueshu cha hua ; Zhou Die gai xie ; Guan Yueshu cha hua. (Taibei : Fang xiang wen hua, 1997). (Er tong ban shi jie ming zhu zhi lu ; 2). Übersetzung von Stevenson, Robert Louis. Treasure island. In : Young folks (1881-1882). = (London : Cassell, 1883). Übersetzung von Kästner, Erich. Emil und die Detektive : ein Roman für Kinder. (Berlin-Grünewald : Williams, 1929). ˏ˻˼ ; 5˸ò˹˺Ţ [WC] 2004 [Kästner, Erich]. Chuan chang xue de mao. Ailixi Kaisina bian xie ; Huate Telier [Walter Trier] hui tu ; Zhou Congyu yu fan yi. (Taibei : Tian xia yuan jian chu ban, 2004). (Wen xue guan ; A13). Übersetzung von Kästner, Erich. Der gestiefelte Kater. Nacherzählt von Erich Kästner ; mit elf farbigen Bildern und vielen Zeichnungen von Walter Trier. (Zürich : Atrium Verlag, 1950). ˩u˪'˫ [WC] 2004 [Kästner, Erich]. Chui niu nan jue li xian ji. Ailixi Kaisina bian xie ; Huate Telier [Walter Trier] hui tu ; Zhou Congyu fan yi. (Taibei : Tian xia yuan jian chu ban, 2004). Übersetzung von Kästner, Erich. Des Freiherrn von Münchhausen wunderbare Reisen und Abenteuer zu Wasser und zu Lande. Nacherzählt von Erich Kästner ; mit elf fargiben Bildern und vielen Zeichnungen von Walter Trier. (Zürich : Atrium Verlag, 1951). ˽˾˿̀ź́L [WC] 2005 [Kästner, Erich]. Dao dan gui Ti er. Yelixi Kaisitena bian zhu ; Huate Telier [Walter Trier] cha tu ; Xiao Fangru deng fan yi. (Taibei : Da tian chu ban, 2005). Übersetzung von Kästner, Erich. Till Eulenspiegel : elf seiner Geschichten frei nacherzählt. Nacherzählt von Erich Kästner ; mit zehn farbigen Bildern und vielen Zeichnungen von Walter Trier. (Zürich : Atrium Verlag, 1938). ̂̃̄̅ž [WC]

Kasulis, Thomas P. (1948-) : Professor Department of Comparative Studies, Ohio State University Bibliographie : Autor 1993 Self as body in Asian theory and practice. Ed. by Thomas P. Kasulis with Roger T. Ames and Wimal Dissanayake. (Albany, N.Y. : State University of New York Press, 1993). (SUNY series, the body in culture, history, and religion). 1994 Self as person in Asian theory and practice. Ed. by Roger T. Ames ; with Wimal Dissanayake and Thomas P. Kasulis. (Albany, N.Y. : State University of New York Press, 1994). Report Title - p. 127 of 558

1998 Self as image in Asian theory and practice. Ed. by Roger T. Ames with Thomas P. Kasulis and Wimal Dissanayake. (Albany, N.Y. : State University of New York Press, 1998).

Kataev, Valentin = Kataev, Valentin Petrovich (Odessa 1897-1986 Moskau) : Schriftsteller Bibliographie : Autor 1951 Sulian ming zuo jia zhuan ji. Sulian wen yi xuan cong bian ji wei yuan hui. (Shanghai : Da dong shu ju, 1951). (Sulian wen yi xuan cong). [Anthologie ausgewählter Werke berühmter russischen Schriftsteller]. ̆̇ˆº*̈¶ [Enthält] : Vol. 1 : Gao'erji = Maksim Gorky. Vol. 2 : Xiaoluohuofu = Mikhail Aleksandrovich Sholokhov. Vol. 3 : Geluosiman = Vasily Semyonovich Grossman. Vol. 4 : Kadayefu = Valentin Kataev. Vol. 5 : Suifulinna = Lidija Seifullina. [WC] 1981 Tong hua shi jie. Qiu Ling, Ye Junjian, Chen Bochui, Wu Molan, Ren Rongrong, Cao Jinghua yi.Vol. 1-6. (Shanghai : Shao nian er tong chu ban she, 1981). Enthält Märchen von Jacob und Wilhelm Grimm, Hans Christian Andersen, Wilhelm Hauff, Charles Perrault, Valentin Kataev, Walt Disney. řÚ † [WC]

Katenkamp, Deodata (1908-1991) : Benediktiner Missionarin Bibliographie : Autor 1966 Katenkamp, Deodata. Kiesel und Bambus : Aufzeichnungen einer Benediktinerin von ihrer nordischen Heimat und ihren Erlebnissen in China. (Zürich : NZN-Buchverlag, 1966). [WC]

Kates, George Norbert (Cincinnati, Ohil 1895-1990 Grand Islander Health Care Center, Middletown, Rhode Island) : Curator of Oriental Art, Brooklyn Museum, Kaufmann, Sinologe Biographie 1933-1941 George Norbert Kates hält sich in Beijing auf und studiert Chinesisch. [Atw10] 1943-1944 Nach einem Aufenthalt in Amerika arbeitet George Norbert Kates im Office of Strategic Services in Chongqing. [Atw10] 1947-1949 George Norbert Kates ist Curator of Oriental Art am Brooklyn Museum. [BrMu]

Bibliographie : Autor 1933-1940 Kates, George Norbert. The years that were fat : Peking, 1933-40. With photos by Hedda Morrison. (New York, N.Y. : Harper, 1952). [Beijing]. [Yuan] 1948 Chinese household furniture. From examples selected and measured by Caroline F. Bieber and Beatrice M. Kates. Text by George N. Kates; photos. by Hedda Hammer Morrison. (New York, N.Y. : Harper, 1948). [WC] 1990 Atwell, Pamela. George N. Kates (1895-1990). In : Journal of Asian studies ; vol. 49, no 4 (1990). [AOI]

Katharina II. = Katharina II = Catherine the Great = Katharina die Grosse (Stettin 1729-1796 St. Petersburg) : Kaiserin von Russland (regiert 1862-1796) Report Title - p. 128 of 558

Biographie 1762-1768 Antonio Rinaldi baut den Chinesischen Palast für Katherina II. in Oranienbaum. [Dost9:S. 54] 1767 Katharina II. and Voltaire and China. Susanna Lim : China and the Chinese emperor became valuable images in Catherine's representation of her rule and person, and she turned for direct inspiration to Voltaire, the foremost figure of the French Enlightenment and its most famous . He often served as both, mentor and audience in regard to Catherine's administration of her empire, in particular Russia's Asian realms. Finding herself for the first time in the city of Kazan she wrote to Voltaire : "Here I am in Asia ; I wanted to see it for myself. There are in this city twenty different peoples, who bear absolutely no resemblance to each other". From the commissioning of palaces and gardens in the Chinese style to writing her own Chinese-inspired fiction, Catherine exhibited an enthusiasm that closely matched that of her mentor. [Dost9:S. 43-45] 1771 Katharina II. ist beeinflusst von Designs of Chinese buildings by William Chambers. Sie übersetzt das Buch ins Russische. [Int] 1779-1796 Katharina II beordert Antonio Rinaldi und Charles Cameron das chinesische Dorf in Tsarskoe Selo, St. Petersburg zu bauen. Alexander I. übernimmt das Projekt in 1818. [Dost9:S. 54]

Bibliographie : erwähnt in 1983 [Troyat, Henri]. Feng liu nü huang : ye Katelinna er shi. Teluoya ; Feng Zhijun yi. (Beijing : Shi jie zhi shi chu ban she, 1983). (Teluoya chuan ji wen xue cong shu). Übersetzung von Troyat, Henri. Catherine la grande. (Paris : Flammarion, 1977). ̉NSƴ̊?̋°ʛ [WC]

Katô, Eiichi (um 1990) : Professor Waseda Universität Bibliographie : Autor 1990 Forest, Alain ; Katô, Eiichi ; Vandermeersch, Léon. Bouddhismes et sociétés asiatiques : clergés, sociétés et pouvoirs. (Paris : L'Harmattan ; Tokyo : Sophia University, 1990). (Collection Recherches asiatiques). [Konferenz Paris 1987].

Katscher, Leopold (Tschakowa bei Temeswar, Österreich 1853-1939 Luzern) : Schriftsteller, Journalist, Ökonom, Sozialwissenschaftler Bibliographie : Autor 1881 Katscher, Leopold. Bilder aus dem chinesischen Leben ; mit besondrer Rücksicht auf Sitten und Gebräuche. (Leipzig ; C.F. Winter, 1881). [Basiert teilweise auf Gray, John Henry. China : a history of the laws, manners, and customs of the people. Vol. 1-2. (London : Macmillan, 1878)]. https://archive.org/details/bub_gb_R64_AAAAYAAJ. 1882 Katscher, Leopold. Aus China : Skizzen und Bilder (nach den neuesten Quellen). Bd. 1-2. (Leipzig : P. Reclam, 1882). [KVK]

Katz, Albert (1858-1923) : Deutscher, Mitglied jüdische Presse Bibliographie : Autor 1900 Katz, Albert. Die Juden in China. (Berlin : A. Katz, 1900). https://catalog.hathitrust.org/Record/100330127. [Limited search]. [WC] Report Title - p. 129 of 558

Katz, Donald R. (Chicago, Ill. 1952-) Bibliographie : Autor 1982 Journey into China. (Washington, D.C. : National Geographic Society, 1982). Anthologie. Sie enthält folgende Berichte : Spence, Jonathan D. Journey from the past ; Mathews, Jay ; Mathews, Linda. Peking ; Smith, Griffin. Great wall ; Edwards, Mike. valley ; Katz, Donald R. Silk road ; Poole, Robert M. Grand canal ; Graves, William. Yangtze river ; Sun, Shirley. The deep interior ; Reed, Roy. Tibet ; Allen, Thomas B. Northeast China ; Pearce, David D. South China coast. [Beijing, Yangzi].

Katz, Michael (1939-2014) : Walter H. Annenberg Professor of History, University of Pennsylvania Bibliographie : Autor 1981 Katz, Michael. Amy Lowell and the Orient. In : Comparative literature studies, vol. 18, no 2 (1981). [AOI]

Katz, Richard (Prag 1888-1968 Muralto, Tessin) : Deutscher Journalist, Schriftsteller Biographie 1929-1930 Richard Katz reist von Hong Kong nach Shanghai, Qingdao, Laushan-Gebirge, zum Berg Taishan nach Beijing und von Tianjin aus nach Dairen. [Cla]

Bibliographie : Autor 1931 Katz, Richard. Funkelnder Ferner Osten ! : Erlebtes in China - Korea - Japan. (Berlin : Ullstein, 1931). [KVK]

Katzarov, Konstantin (Sofia, Bulgarien 1898-1980 Montreux) : Jurist, Professor für Recht Universität Sofia Bibliographie : Autor 1964 Katzarov, Konstantin. China wird rot (1945-1949). In : Schweizer Monatshefte ; Bd. 43, H. 12 (1964). [WC]

Katzenschlager, Monika (um 1991) Bibliographie : Autor 1991 Feng, Jicai. Der wundersame Zopf : Erzählungen. Aus dem Chinesischen übers. von Monika Katzenschlager ; aus dem Englischen übers. von Frieder Kern. (Beijing : Verlag für Fremdsprachige Literatur, 1991). (Phönix-Ausgabe). Übersetzung von Feng, Jicai. Feng Jicai xiao shuo xuan. (Chengdu : Sichuan wen yi chu ban she, 1985). ̌̍ĭ5IJ [WC] 1992 Yang, Gusheng ; Katzenschlager, Monika. Tibet und seine Architektur. (Beijing : Bauindustrie-Verlag Chinas, 1992). [WC]

Käufer, Hugo Ernst (Witten 1927-2014 Legden) : Bibliothekar, Schriftsteller Bibliographie : Autor 1960 Käufer, Hugo Ernst ; Kopp, Werner. Das neue China : ausgewählte Erlebnisse und Berichte. (Köln : Schaffstein, 1960). (Gründe Bändchen ; 119). [WC] Report Title - p. 130 of 558

Käuffer, Johann Ernst Rudolf = Kaeuffer, Johann Ernst Rudolf (Reichenbach 1793-1865 Dresden) : Pfarrer, Hofprediger, Gymnasiallehrer Bibliographie : Autor 1850 Käuffer, Johann Ernst Rudolf. Das chinesische Volk vor Abrahams Zeiten, zu gutem Theile als Spiegel fu#r die Völker des 19. Jahrhunderts dargestellt. (Dresden : R. Kuntze, 1850). [WC] 1858-1860 Kaeuffer, Johann Ernst Rudolph. [Käuffer, Johann Ernst Rudolph]. Geschichte von Ost-Asien. Theil 1-3. (Leipzig : Brockhaus, 1858-1860). https://books.google.ch/books/about/Geschichte_von_Ost_ Asien.html?id=abw9AAAAIAAJ&redir_esc=y. [WC]

Kauffmann, Henrik L.H. (1888-1963) : Dänischer Diplomat Biographie 1924-1932 Henrik L.H. Kauffmann ist Botschafter der dänischen Botschaft in Beijing. [DanChi1]

Kaufman, George S. = Kaufman, George Simon (Pittsburgh, Penn. 1889-1961 New York, N.Y.) : Dramatiker, Drehbuchautor Bibliographie : Autor 1943 [Kaufman, George S. ; Ferber, Edna]. Hou guang : san mu ju. Chen Mian zhu. (Beijing : Zhongguo gong lun she, 1943). Übersetzung von Kaufman, George S. ; Ferber, Edna. Dinner at eight. (Garden City, N.Y. : Doubleday, Doran & Co., 1932). ̎™ : Ç̏̐ [WC] 1944 [Kaufman, George S. ; Ferber, Edna]. Wan yan : liu mu ju. Shi Huafu bian zhu. (Shanghai : Shi jie shu ju, 1944). Übersetzung von Kaufman, George S. ; Ferber, Edna. Dinner at eight. (Garden City, N.Y. : Doubleday, Doran & Co., 1932). ̑̒ : Dž̏̐ [WC] 1978 [Kaufman, George S. ; Hart, Moss. Hao lai wu qi yu ji. Kaofuman, Hade he zhu ; Zhang Yuanchang fan yi. (Taibei : Xi nan shu ju fa xing, 1978). (Xi nan wen ku ; 10). Übersetzung von Kaufman, George S. ; Hart, Moss. Once in a lifetime : a comedy. (New York, N.Y. : Farrar & Rinehart, 1930). ̓̔̕Ę̖L [WC] 1989 [Kaufman, George S. ; Hart, Moss]. Sheng bu dai lai si bu dai qu. Mosi Hate, Qiaozhi Ximeng Kaofuman zhu ; Lian Ke yi zhu. (Shanghai : Shanghai yi wen chu ban she, 1989). (Ying Han dui zhao wai guo ying ju xuan). Übersetzung von Kaufman, George S. ; Hart, Moss. You can't take it with you : comedy in three acts. (New York, N.Y. : Dramatists Play Service, 1937). .Ȝ̗Ǡ̘Ȝ̗ɛ [WC] 1994 [Kaufman, George S. ; Hart, Moss]. Bu qiang qian jia zu. Mosi Hete ji Qiaozhi Kafuman bian ju ; Chen Ganquan [Anthony Chan] fan yi, dao yan. (Xianggang : Xianggang hua ju tuan, 1994). (Xianggang hua ju tuan ju ben ; 117). Übersetzung von Kaufman, George S. ; Hart, Moss. You can't take it with you : comedy in three acts. (New York, N.Y. : Dramatists Play Service, 1937). Ȝ̙̚*Ō [WC]

Kaufmann, Georg (Kassel 1883-1945 Kassel) : Missionar Basler Mission, Kaufmann Report Title - p. 131 of 558

Biographie 1909-1923 Georg Kaufmann ist Missionar der Basler Mission in China. [BM]

Kaufmann, Joachim (1903-1985) : Missionar Bethlehem Mission Immensee Biographie 1931-1932 Joachim Kaufmann studiert Chinesisch in Chuantaozi. [SMB] 1932 Joachim Kaufmann ist Kaplan in Gannan. [SMB] 1932-1948 Joachim Kaufmann ist Pfarrer und Schuldirektor in Tailai. [SMB] 1948-1953 Joachim Kaufmann ist Chinesen-Seelsorger in Harbin, dann Rückkehr. [SMB]

Kaufmann, Robert (um 1888) Bibliographie : Autor 1888 Kaufmann, Robert. Feldzug in Afrika, Tonkin und China. Nach eigenen Erlebnissen wahrheitsgetreu bearb. von Robert Kaufmann. (Aarau : Sauerländer, 1888). [WC]

Kaufmann, Walter (Berlin 1924-) : Deutsch-australischer Schriftsteller Bibliographie : Autor 1960 [Kaufmann, Walter. Voices in the storm = Stimmen im Sturm]. Zhu Hui, Zhu You yi. (Shanghai : Shanghai wen yi chu ban she, 1960). Übersetzung von Kaufmann, Walter. Voices in the storm. (Melbourne : Australasian Book Society, 1953). = Kaufmann, Walter. Stimmen im Sturm : Roman. (Berlin : Verlag der Nation, 1977). [WC]

Kaufmann, Walter Arnold (Freiburg i.B. 1921-1980 Princeton, N.J.) : Deutsch-amerikanischer Philosoph, Übersetzer, Dichter, Dozent für Philosophie Princeton University Bibliographie : Autor 1989 [Kaufmann, Walter Arnold]. Heige'er : yi zhong xin jie shuo. Zhang Yixing yi. (Beijing : Beijing da xue chu ban she, 1989). Übersetzung von Kaufmann, Walter Arnold. Hegel : reinterpretation, texts, and commentary. Vol. 1-2. (Garden City, N.Y. : Doubleday, 1966). FɁ : ǝƍȥI [Heg10]

Kauke, Birgit (um 1995) Bibliographie : Autor 1995 Kauke, Birgit. Hongkongs kritische Jahre : die Erzählungen der Schriftstellerin Shi Shuqing. (Bochum : Brockmeyer, 1995). (Chinathemen ; Bd. 87). [WC]

Kaulback, Ronald (1909-1995) : Geograph Bibliographie : Autor 1934 Kaulback, Ronald. Tibetan trek. (London : Hodder and Stoughton, 1934). Bericht über seine Reise mit Francis Kingdon Ward von Assam nach Tibet und Burma. [LOC] 1938 Kaulback, Ronald. Salween. (London : Hodder and Stoughton, 1938). Bericht seiner Reise dem Salween Fluss entlang bis Tibet, wo er Pflanzen sammelt. Report Title - p. 132 of 558

Bibliographie : erwähnt in 1938 Hanbury-Tracy, John. Black river of Tibet. (London : F. Muller, 1938). [Bericht seiner Expedition mit Ronald Kaulback für die British Royal Geographic Society zum Salween Fluss 1935-1936].

Kaun, Alexander = Kaun, Alexander Samuel = Kaun, Alexander Samuel (1889-1944 Berkeley) : Professor of Slavic Languages, University of California, Berkeley Bibliographie : Autor 1933 [Kaun, Alexander]. Ge ming wen hao Gao'erji. Zou Taofen bian yi. (Shanghai : Sheng huo shu dian, 1933). Übersetzung von Kaun, Alexander. Maxim Gorky and his Russia. (New York, N.Y. : Cape and Smith, 1931). ̛އ̜ǵɁã [WC]

Kautsky, Karl = Katusky, Karl Johann (Prag 1854-1938 Amsterdam) : Deutsch-tschechischer Philosoph Chinesische Übersetzungen und chinesische Sekundärliteratur in Worldcat unter : http://firstsearch.oclc.org/WebZ/FSPrefs?entityjsdetect=:javascript=true:screensize=large:sessionid= fsapp8-44844-frt0fdtd-rby80y:entitypagenum=1:0. Kautsky, Minna = Kautsky Jaich, Minna = Eckert (Pseud.) = Wiener, Wilhelm (Pseud.) (Graz 1837-Berlin-Friedenau 1912) : Schriftstellerin, Schauspielerin Bibliographie : Autor 1986 [Kautsky, Minna. Die Alten und die Neuen]. Zhang Rongchang, Pan Zili yi. (Beijing : Wen hua yi shu, 1986). Übersetzung von Kautsky, Minna. Die Alten und die Neuen : Roman. (Leipzig : C. Reissner, 1885). [WC,ZhaYi2]

Kautz, Ulrich Werner (Ströbitz = Cottbus 1939-) : Dolmetscher, Übersetzer, Professor für Sinologie Johannes Gutenberg-Universität Mainz in Germersheim Biographie 1957-1961 Ulrich Werner Kautz studiert Chinesisch und Englisch an der Karl-Marx-Universität in Leipzig. [Kau] 1961 Ulrich Werner Kautz besteht das Staatsexamen und erhält das Diplom als Dolmetscher und Übersetzer für Chinesisch und Englisch der Karl-Marx-Universität Leipzig. [Kau] 1961-1966 Ulrich Werner Kautz ist Dolmetscher und Übersetzer für Chinesisch und Englisch der Botschaft der Deutschen Demokratischen Republik in Beijing. [Kau] 1966-1973 Ulrich Werner Kautz ist Lektor für Sprachmittlerausbildung am Institut für Anglistik und Amerikanistik der Humboldt-Universität zu Berlin. [Kau] 1973-1976 Ulrich Werner Kautz ist Chefdolmetscher an der Handelsvertretung der Deutschen Demokratischen Repbulik in Beijing. [Kau] 1976-1992 Ulrich Werner Kautz ist zuerst Assistent, dann Oberassistent und Dozent für Übersetzungswissenschaft in Sinologie am Institut für Sinologie der Humboldt-Universität zu Berlin. [Kau] 1980 Ulrich Werner Kautz promoviert in Sinologie an der Humboldt-Universität zu Berlin. [Kau] Report Title - p. 133 of 558

1987 Ulrich Werner Kautz habilitiert sich in Sinologie an der Humboldt-Universität zu Berlin. [Kau] 1988 Ulrich Werner Kautz ist Gastprofessor am Maison des sciences de l'homme in Paris. [Kau] 1990 Ulrich Werner Kautz ist Gastprofessor am Maison des sciences de l'homme in Paris. [Kau] 1990-1996 Ulrich Werner Kautz ist Vorstandsmitglied der European Association of Chinese Studies. [Kau] 1992-1995 Ulrich Werner Kautz ist Referent für Dolmetscherfortbildung am Goethe-Institut, Zweigstelle Beijing. [Kau] 1995 Ulrich Werner Kautz ist Gastprofessor am Maison des sciences de l'homme in Paris. [Kau] 1995-1998 Ulrich Werner Kautz ist Leiter des Projekts Übersetzen / Dolmetschen in der Zentralverwaltung des Goethe-Instituts in München. [Kau] 1997-2004 Ulrich Werner Kautz ist 2. Vorsitzender des Fachverbands Chinesisch. [Kau] 1998-2005 Ulrich Werner Kautz ist wissenschaftlicher Mitarbeiter am Fachbereich Angewandte Sprach- und Kulturwissenschaft am Institut für Interkulturelle Kommunikation / Chinesisch der Johannes Gutenberg-Universität Mainz [Kau] 2004-2005 Ulrich Werner Kautz ist Professor für Sinologie Johannes Gutenberg-Universität Mainz in Germersheim. [Kau]

Bibliographie : Autor 1980 Kautz, Ulrich. Übersetzung deutscher Relativsätze ins Chinesische. (Berlin : [s.n.], 1980). Diss. Humboldt-Univ. zu Berlin, 1980. [Kau] 1984 Kautz, Ulrich. Chinese equivalents of German and English relative clauses = De Ying liang wen guan xi cong ju di Zhong wen fan yi. (Paris : Ed. de la Maison des sciences de l'homme, 1984). [Kau] 1984 Sun, Demin. Die schöne Kurtisane. Drehbuch der dreiteiligen Fernsehsendung, Fernsehen der DDR. (1984). Übersetzung von Sun, Demin. Yi gui fei. (Los Angeles, Calif. : Distr. by Tunhuang Industries, Inc., 1984). (Zhongguo dian shi jie mu ji jin; China's home video). [Kau] 1985 Lin, Haiyin. Meine Erinnerungen an das alte Peking. Drehbuch zum Spielfilm, Fernsehen der DDR, 1985. Übersetzung von Lin, Haiyin. Cheng nan jiu shi. (Taibei : Chun wen xue, 1960). #ƭ̝€ [Kau] 1987 Mord in der Nebelstrasse. Drehbuch zum Spielfilm, Fernsehen der DDR 1987. [Bai wu jie mou sha an]. [Kau] 1987 Kautz, Ulrich. Die Darstellungsperspektive im Deutschen und Chinesischen und die Wiedergabe der deutschen Genera verbi bei der Translation ins Chinesische. (Berlin : [s.n.], 1987). Habil. Humboldt-Univ. zu Berlin, 1987. [Kau] 1990 Deng, Youmei. Phönixkinder und Drachenenkel : Bilder aus dem alten Peking. (Berlin : Aufbau-Verlag, 1990). [Dent, Youmei. Jing cheng nei wai]. [Kau] 1991 Kautz, Ulrich. Aktiv und Passiv im Deutschen und Chinesischen : eine konfrontativ-übersetzungs-wissenschaftliche Studie. (Heidelberg : J. Groos, 1991). (SinoLinguistica ; Bd. 1). [Kau] 1993 Lu, Wenfu. Der Gourmet : Leben und Leidenschaft eines chinesischen Feinschmeckers : Roman. Aus dem Chinesischen und mit einem Nachwort von Ulrich Kautz. (Zürich : Diogenes Verlag, 1993). [Lu, Wenfu. Mei shi jia]. [Kau] Report Title - p. 134 of 558

1994 Wang, Meng. Rare Gabe Torheit : Roman. (Frauenfeld : Verlag im Waldgut, 1994). Übersetzung von Wang, Meng. Huo dong bian ren xing. (Xianggang : Tian di tu shu you xian gong si, 1987). ȐȾ9_K [Kau] 1997 Wang, Shuo. Oberchaoten : Roman. Aus dem Chinesischen und mit einem Nachwort von Ulrich Kautz. (Zürich : Diogenes Verlag, 1997). Übersetzung von Wang, Shuo. Wan zhu. (Taibei : Feng yun shi dai chu ban gong si, 1993). ̞ [Kau] 1998 Yu, Hua. Leben ! : Roman. Aus dem Chinesischen von Ulrich Kautz. (Stuttgart : Klett-Cotta, 1998). Übersetzung von Yu, Hua. Huo zhe. (Xianggang : Bo yi chu ban ji tuan you xian gong si, 1994). Ȑ̟ [Kau] 2000 Kautz, Ulrich. Handbuch Didaktik des Übersetzens und Dolmetschens. (München : Iudicium Verlag, 2000). [Kau] 2000 Yu, Hua. Der Mann, der sein Blut verkaufte : Roman. Aus dem Chinesischen von Ulrich Kautz. (Stuttgart : Klett-Cotta, 2000). Übersetzung von Yu, Hua. Xu Sanguan mai xue ji. (Nanjing : Jiangsu wen yi chu ban she ; Xianggang : Bo yi chu ban ji tuan you xian gong si, 1996). ̠ÇȮ̡̢L [Kau]

Kautzsch, Karl (1873-1938 Basel) : Evangelischer Theologe Bibliographie : Autor 1901 Kautzsch, Karl. Heidentum und Christentum in China : Vortrag. (Dresden : Böhmert, 1901). (Dresdner Volksschriften ; 10). [WC]

Kawai, Eijirô (1891-1944) : Professor of Economics, Tokyo Imperial University Bibliographie : Autor 1972 Kawai, Eijirô. Yadan Simi yu jing ji xue. Hehe Rongzhilang zhu ; Chen Pengren yi. (Taibei : Taiwan shang wu yin shu guan, 1972). (Ren ren wen ku ; 1914-1915). [Abhandlung über Adam Smith]. ̣žz®EŸŹi [WC]

Kawakami, Hajime (1879-1946) : Japanischer marxistischer Wirtschaftswissenschaftler Bibliographie : Autor 1929 [Kawakami, Hajime]. Ren kou wen ti pi ping : fu ma er sa sir en kou lun gai yao. Ding Zhenyi yi. (Shanghai : Nan qiang shu ju, 1929). [Abhandlung über Demographie und die Theorien von Thomas Robert Malthus]. _̤ȓȔǏ̥ : ̦ žëz_̤ܧȟ [WC]

Kawasaki, Osamu (1958-) Bibliographie : Autor 2002 [Kawasaki, Osamu]. Alunte : gong gong xing de fu quan. Chuanqi Xiu zhu ; Si Ri yi ; Xiong Datong jiao. (Shijiazhuang : Hebei jiao yu chu ban she, 2002). (Xian dai si xiang de mao xian jia men). Übersetzung von Kawasaki, Osamu. Arento : kôkyôsei no fukken. (Tokyo : Kodansha, 1998). (Gendai shiso no bokenshatachi ; 17). [Biographie von Hannah Arendt]. n¯ : ̧̨ſ'̩Ǩ [WC] Report Title - p. 135 of 558

Kay, Duncan (ca. 1863-1900 ermordet von den Boxern) : Englischer protestantischer Missionar London Missionary Society, China Inland Mission Biographie 1884-1900 Duncan Kay ist Missionar der China Inland Mission in China. [Prot2]

Kayser, Emanuel = Kayser, Friedrich Heinrich Emanuel (Rittergut Friedrichsberg, Königsberg, Preussen 1845-1927 München) : Geologe, Paläontologe, Professor für Geologie und Paläontologie Universität Marburg Bibliographie : Autor 1883 Beiträge zur Paläontologie von China : Abhandlungen. Von Wilhelm Dames, Emanuel Kayser [et al.] ; hrsg. von Ferdinand von Richthofen. (Berlin : D. Reimer, 1883). Bd. 4 : China. [Enthält] : Chinesische pala#ontologische Versteinerungen. https://digital.staatsbibliothek-berlin.de/suche?queryString=aut%3AKayser%2C%20J. &fulltext=&junction=¤t_page=1&results_on_page=20&sort_on=relevance &sort_direction=desc.

Kazan, Elia (Konstantinopel = Istanbul 1909-2003 New York, N.Y.) : Film- und Theaterregisseur, Schriftsteller, griechische Herkunft Bibliographie : Autor 1981 [Michener, James A.] Sha mo zhi lian. Zhang Shi yi. (Taibei : Huang guan chu ban she, 1981). (Dang dai ming zhu jing xuan, 54. Huang guan cong shu ; 798). Übersetzung von Michener, James A. Caravans : a novel. (New York, N.Y. : Random House, 1963). v̪ [Enthält] : Kazan, Elia. Ya mei li jia. Übersetzung von Kazan, Elia. America, America. (New York, N.Y. : Stein and Day, 1962). •ŀ̫ Remarque, Erich Maria. Lisiben zhi ye. Übersetzung von Remarque, Erich Maria. The night in Lisbon. (New York, N.Y. : Harcourt, Brace & World, 1964). tz¹vģ [WC] 1984 [Kazan, Elia]. Meiguo a Meiguo. Aila Kaizan'en zhu ; Gan Yinglong yi. (Changsha : Hunan ren min chu ban she, 1984). Kazan, Elia. Ya mei li jia. Übersetzung von Kazan, Elia. America, America. (New York, N.Y. : Stein and Day, 1962). •H̬! •H [WC]

Kazansky, Gennadi = Kazansky, Gennadi Sergeyevich (Voronezh, Russland 1910-1983) : Regisseur, Produzent Biographie 1957 Aufführung von Twelfth night von William Shakespeare in der Übersetzung von Zhu Shenghao [ID D23382] durch die Beijing dian ying zhu an ke xue xiao (Beijing Film School) unter der Regie von Gennadi Kazansky. [Shak8:S. 234]

Kazantzakis, Nikos (Iraklio, Kreta 1883-1957 Freiburg i.B.) : Griechischer Schriftsteller Bibliographie : Autor Report Title - p. 136 of 558

1964 Kazantzakis, Nikos. Travels in China and Japan. Transl. from the Greek by George C. Pappageotes, with an epilogue by Helen Kazantzakis. (Oxford : B. Cassirer, 1964). = Kazantzaki, Nikos. Voyage Chine-Japon. Trad. du Grec par Lilian Princet et Nikos Athanassiou. (Paris : Plon, 1971). [Bericht der Reise allein 1935 und der Reise 1957 mit seiner Frau durch China].

Ke, Bing (um 1993) Bibliographie : Autor 1993 [Ivanov, S.V.]. Laimengtuofu. Xiewa Yifannuofu zhu ; Ke Bing yi. (Shanghai : Shanghai yi wen chu ban she, 1993). (Wai guo ming zuo jia zhuan ji cong hu). Übersetzung von Ivanov, S.V. M. IU Lermontov. (Moskva : Izd.-vo khudozh. Lit-ry, 1952). [Abhandlung über Mikhail Lermontov]. ̔ʘĨ@ [WC]

Ke, Bonian = Ke, Bainian = Li, Chunfan (1904-1985) : Chinesischer Übersetzer, Diplomat Biographie 1963-1966 Ke Bonian ist Botschafter der chinesischen Botschaft in Dänemark. [BroK1]

Bibliographie : Autor 1936 [Hammerton, John Alexander]. Shi jie she hui ke xue ming zhu jing yao. Hamaidun zhu ; Ke Bonian yi. (Shanghai : Nan qian shu ju, 1936). Übersetzung von Outline of great books. Ed. by J[ohn] A[lexander]Hammerton. Vol. 1-3. (New York, N.Y. : Wise, 1934). †ŝƁhôˆ‰¼ȟ [WC] 1951 Ke, Bonian. Jie shao "gong chan dang xuan yan". (Beijing : Xue xi za zhi she, 1951). (Xue xi za zhi cong shu). [Einführung in das Manifest der Kommunistischen Partei von Karl Marx]. ̭̮"̨̯̰̱D" [WC] 1951 Ke, Bonian. Meiguo shou ce. (Beijing : Zhong wai chu ban she, 1951). [Handbuch von Amerika]. •—ń̲ [WC]

Ke, Fu (um 1938) Bibliographie : Autor 1938 [Sinclair, Upton]. Hong qian xian. Ke Fu yi. (Shanghai : Hai yan chu ban she, 1938). (Shi dai yi wen cong kan). Übersetzung von Sinclair, Upton. No pasaran ! (They shall not pass) : a story of the battle of Madrid. (Pasadena, Calif. : The author, 1937). ̳f̴ [WC]

Ke, Guochun (um 1985) Bibliographie : Autor 1985 [Michelet, Claude]. Shenglibeila'er di ren men. Keluode Mishilai zhu ; Ke Guochun, Gao Faming yi. (Shanghai : Shanghai yi wen chu ban she, 1985). Übersetzung von Michelet, Claude. Des grives aux loups : roman. (Paris : R. Laffont, 1979). (Gens de Saint-Libéral ; 1). ̵ŀ̶oɁ'_̷ [WC]

Ke, Hua (1915-) : Chinesischer Diplomat Report Title - p. 137 of 558

Biographie 1978-1983 Ke Hua ist chinesischer Botschafter des Court of St. James's in London. [Wik]

Ke, Jian (um 1976) Bibliographie : Autor 1976 [Dickens, Charles]. Shuang cheng ji. Digengsi zhu ; Ke Jian yi. (Gaoxiong : Da zhong shu ju, 1976). Übersetzung von Dickens, Charles. A tale of two cities. With illustrations by H.K. Browne. (London : Chapman and Hall, 1859). [Weekly 30 April-26 Nov. 1859]. ˳#L [WC]

Ke, Jinhua (um 2003) Bibliographie : Autor 1988 [Jaspers, Karl]. Zhi hui zhi lu : zhe xue dao lun. Ka'er Yasibei'ersi ; Ke Jinhua , Fan Jin yi. (Beijing : Zhongguo guo ji guang bo chu ban she, 1988). (Xian dai she hui yu wen hua cong shu). Übersetzung von Jaspers, Karl. Einführung in die Philosophie : zwei Radiovorträge. (Zürich : Artemis-Verlag, 1950). ćĈvʽ ĄôǡÃ [WC] 2003 [Schopenhauer, Arthur]. Quan jie yu ge yan. Shubenhua zhu ; Fan Jin, Ke Jinhua yi. (Beijing : Xi yuan chu ban she, 2003). (Xi fang zhe li si kao, si bian, si suo jing yi wen cong). [Übersetzung von Ermahnungen und Maximen von Arthur Schopenhauer]. ̸̹ĊFD [Schop7]

Ke, Ling (1909-2000) : Journalist, Drehbuchautor Biographie 1946 Aufführung von Ye dian = The lower depths unter der Regie von Huang Zuolin in der Adaptation von Shi Tuo und Ke Ling ; nach Gorky, Maxim. Na dne. (Moscow : Aprelevskii zavod, 1902) durch die Kugan ju tuan in Shanghai. [Gork4] 1948 Film : Ye dian = ģ̺ [Night Inn] durch das Wenhua Studio, geschrieben von Ke Ling, unter der Regie von Huang Zuolin. In der Hauptrolle Zhou Xuan als Meimei und Zhang Fa als Yang Qi ; nach Gorky, Maxim. Na dne. (Moskau : Aprelevskii zavod, 1902). [The lower depths]. [Film,WC,QinL1:S. 95,Gork4]

Bibliographie : Autor 1943 [Mitchell, Margaret]. Piao. M. Mithell yuan zhu ; Ke Ling gai bian. (Chongqing : Mei xue chu ban she, 1943). Übersetzung von Mitchell, Margaret. Gone with the wind. (New York, N.Y. : Macmillan, 1936). ̻ [WC] 1948 [Gorky, Maksim]. Ye dian. Gaoerji zhu ; Ke Ling, Shi Tuo yi. (Shanghai : Shanghai chu ban gong si, 1948). (Wen yi fu xing cong shu ; 1). Übersetzung von Gorky, Maksim. Na dne. (Moskva : Aprelevskii zavod, 1902). = Nachtasyl : Szenen aus der Tiefe. (Wittenberg : Herrose & Ziemsen, 1903). = Dans les bas-fonds : pièce en quatre actes. (Paris : Mercure de France, 1903). = The lower depths : scenes from the Russian life. (Boston : International Pocket Library, 1906). [Erstaufführung Moskauer Künstlertheater (Moskowskij Chudoschestwennyj akademitscheskij teatr) unter der Regie von Konstantin Stanislawski]. ģ̺ [WC]

Ke, Lisi (um 1995) Report Title - p. 138 of 558

Bibliographie : Autor 1995 [Grisham, John]. Zhong ji shen pan.Yuehan Gelixun zhu ; Ke Lisi yi. (Taibei : Zhi ku wen hua gu fen you xian gong si, 1995). (Da xiao shuo ; 1). Übersetzung von Grisham, John. The chamber. (New York, N.Y. : Doubleday, 1994). ̼̽/0 [WC]

Ke, Mingxiao (um 2001) Bibliographie : Autor 2001 [Grimm, Jacob ; Grimm, Wilhelm]. Dian fu chuan tong de Gelin tong hua = First version of Grimm’s fairy tales. Ke Mingxiao zhu bian. (Taibei : Hua wen wang, 2001). (Ku tong hua ; 2). Übersetzung der Märchen der Brüder Grimm. ̾̿̀'FŘřį [WC]

Ke, Ping (um 1996) Bibliographie : Autor 1996 [Crichton, Michael]. Da bao guang. Maikeer Kelaidun zhu ; Chen Xin, Ke Ping, Zhang Hongda deng yi. (Nanjing : Yi lin chu ban she, 1996). (Dang dai wai guo liu xing xiao shuo ming pian con shu. Maikeer Kelaidun xi lie). Übersetzung von Crichton, Michael. Disclosure. (New York, N.Y. : Alfred A. Knopf, 1994). ́™ [WC]

Ke, Qianhua (um 1998) Bibliographie : Autor 1998 [Waddell, Martin]. Xiao xiong bao bao lai le. Mading Weide zuo ; Panni Daier [Penny Dale] hui ; Ke Qianhua fan yi. (Taibei : Lu qiao wen hua, 1998). Übersetzung von Waddell, Martin. When the teddy bears came. (London : Walker, 1994). 5͂̓̓̈́ͅ [WC] 1999 [Waddell, Martin]. Zuo de hao, xiao xiao xiong ! Mading Weideer zuo ; Babala Fusi [Barbara Firth] hui ; Ke Qianhua yi. (Taibei : Shang yi wen hua, 1999). Übersetzung von Waddell, Martin. Well done, little bear. (London : Walker, 1999). ͇͆̓55͂! [WC]

Ke, Qing (um 1962) Bibliographie : Autor 1962 [Zweig, Arnold]. Fan'erdeng de jiao xun. Anuoerde Ciweige zhu ; Ke Qing yi. (Beijing : Ren min wen xue chu ban she, 1962). Übersetzung von Zweig, Arnold. Erziehung vor Verdun : Roman. (Amsterdam : Querido Verlag, 1935). ˆɁ͈'ƈ͉ [WC]

Ke, Qingxin (um 2000) Bibliographie : Autor Report Title - p. 139 of 558

2000 [Hammett, Dashiell]. Bo li yao shi. Daxu Hanmite zhu ; Ke Qingxin yi. (Taibei : Yuan liu chu ban shi ye gong si, 2000). (Shi jie tui li xiao shuo jing xuan ; 101. Mou sha zhuan men dian ; 47). Übersetzung von Hammett, Dashiell. The glass key. (New York, N.Y. : Alfred A. Knopf, 1931). ͍͊͋͌ [WC] 2000 [Wallace, Edgar]. 13 hao fang. Aidege Hualaishi zhu ; Ke Qingxin yi. (Taibei : Yuan lu chu ban shi ye gong si, 2000). (Shi jie tui li xiao shuo jing xuan ; 101. Mou sha zhuan men dian ; 49). Übersetzung von Wallace, Edgar. Room 13. (London : J. Long, 1924). 13ʧ͎ [WC]

Ke, Ren (um 1961) Bibliographie : Autor 1961 [Kipling, Rudyard]. Lang hai. Ludeye Jipulin yuan zhu ; Ke Ren yi xie ; Shan Ying cha tu. (Xianggan : Yu ying shu ju, 1961). (Shao nian er tong gu shi cong shu ; 4). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ͏͐ [WC]

Ke, Rongxin (um 1980) Bibliographie : Autor 1980 [Christie, Agatha]. Meisuobudamiya mou sha an. Ke Rongxin yi. (Xianggang : Tian di tu shu you xian gong si, 1980). Übersetzung von Christie, Agatha. Murder in Mesopotamia. (London : Collins, 1936). •úȜ͑˦̣͓͔͒ [WC]

Ke, Shuoting (um 1943) Bibliographie : Autor 1937 [Russell, Bertrand]. Zan xian. Luosu zhu ; Ke Shuoting yi. (Shanghai : Shang wu yin shu guan, 1937). (Han yi shi jie ming zhu). Übersetzung von Russell, Bertrand. In praise of idleness. (New York, N.Y. : Norton, 1935). ͕͖ [WC] 1943 [Russell, Bertrand]. Quan li : yi ge xin de she hui fen xi. Ke Shuoting yi. (Chongqing : Shang wu yin shu guan, 1943). Übersetzung von Russell, Bertrand. Power : a new social analysis. (New York, N.Y. : Norton, 1938). Ǩnjà : ƍŝƁąĆ [Russ3]

Ke, Xiaogang (um 2004) : Associate Professor, Philosophy Department, Tongji-Universität, Shanghai Bibliographie : Autor 2004 Ke, Xiaogang. Haidege'er yu Heige'er shi jian si xiang bi jiao yan jiu. (Shanghai : Tongji da xue chu ban she, 2004). (Tongji, Deyizhi wen hua cong shu ; 2). [Abhandlung über Martin Heidegger und Georg Wilhelm Friedrich Hegel]. ĵ1FɁĊFɁł͗ÒǸ͘Ȧȏ [WC] Report Title - p. 140 of 558

2005 [Rockmore, Tom]. Heige'er : zhi qian he zhi hou : Heige'er si xiang li shi dao lun. Tangmu Luokemoer zhu ; Ke Xiaogang yi. (Bejing : Beijing da xue chu ban she, 2005). (Tongwenguan. Zhe xue). Übersetzung von Rockmore, Tom. Before and after Hegel : an historical instroduction to Hegel's thought. (Berkeley, Calif. : University of California Press, 1993). FɁ : vfÓv͙ : FɁÒǸ͚ŻǡÃ [WC]

Ke, Yicen (um 1966) Bibliographie : Autor 1928 [Freytag, Gustav]. Xin wen ji zhe. Fulaitage zhu ; Ke Yicen yi. (Shanghai : Shang wu yin shu guan, 1928). Übersetzung von Freytag, Gustav. Die Journalisten : Lustspiel in vier Akten. (Leipzig : S. Hirzel, 1854). ƍ͛L~ [WC,Din10] 1966 [Storm, Theodor]. Lian ai yu she hui. Shiduomo zhu ; Li Zhu yi. (Taibei : Taiwan shang wu yin shu guan, 1966). (Han yi shi jie ming zhu jia bian ; 96). Übersetzung von Storm, Theodor. Ein Doppelgänger : Novelle. In : Deutsche Dichtung ; Bd. 1, 1886/87. = (Berlin : Paetel, 1887). ̪˹EŝŞ [Enthält] : [Freytag, Gustav]. Xin wen ji zhe. Foleida zhu ; Ke Yicen yi. Übersetzung von Freytag, Gustav. Die Journalisten : Lustspiel in vier Akten. (Leipzig : S. Hirzel, 1854). ƍ͛L~ Wei, Degeng [Wedekind, Frank]. Chun xing. Tang Yuanji yi. Übersetzung von Wedekind, Frank. Frühlings Erwachen : eine Kindertragödie. (Zürich : J. Gross, 1891). IJ͜ [WC,BBKL]

Ke, Yihe (um 1934) Bibliographie : Autor 1934 Lenin, Vladimir Il'ich ; Plekhanov, Georgii Valentinovich. Tuo'ersitai lun. Wuliyanuofu, Puliehanuofu zhu ; He Wei, Ke Yihe yi. (Shanghai : Si chao chu ban she, 1934). Übersetzung von Lenin, Vladimir Il'ich ; Plekhanov, Georgii Valentinovich. L.N. Tolstoi im Spiegel des Marxismus. (Wien : Verlag für Literatur und Politik, 1928). Ĩžz͝Ü [WC]

Kearny, Lawrence (Perth Amboy, N.J. 1789-1868 Perth Amboy, N.J.) : Schiffsoffizier Biographie 1842-1943 Lawrence Kearny kommt in Macao an und reist nach Guangzhou (Guangdong). Er nimmt mit britischen und chinesischen Behörden Kontakt auf und verlangt, dass Amerika die gleichen Handelsrechte wie England bekommt. [ANB]

Keating, Paul = Keating, Paul John (Sydney 1944-) : Politiker, Premierminister Biographie 1989 Paul Keating besucht China um über Erweiterung der bilateralen Zusammenarbeit zu diskutieren. [Tho2] 1992 Paul Keating trifft Dalai Lama in Canberra. [Tho2] 1993 Paul Keating trifft Jiang Zemin im Diaoyutai State Guest House in Beijing und reist nach Shanghai. Er führt Gespräche über bilateralen Handel. [Tho2,ChiAus] Report Title - p. 141 of 558

1995 Zou Jiahua besucht Australien. Er trifft William Hayden und Paul Keating und besucht die Mt Channar-Mine. [Tho2] 1999 Paul Keating besucht Beijing. Er trifft Zhu Rongji. [Tho2] 2000 Paul Keating besucht das CMG Asia's Advisory Board Meeting in Beijing. Er trifft Tang Jiaxuan. [Tho2] 2000 Paul Keating besucht Beijing um über die Einführung von Hypotheken in China zu diskutieren. Er trifft Wen Jiabao. [Tho2]

Keats, Fanny (1803-1889) : Schwester von John Keats Bibliographie : erwähnt in 1982 [Keats, John]. Jici he Fangni de xin sheng. Jici, Fangni Bailang'en [Fanny Brawne] yuan zuo ; Chen Shaopeng deng yi. (Taibei : Yuan jing chu ban she, 1976). (Yuan jing cong kan ; 41). Übersetzung von Keats, John. Letters of John Keats to Fanny Brawne ; written in the years MDCCCXIX and MDCCCXX [1819 and 1820] and now given from the original manuscripts. Ed. with a biographical introduction by Fred Edgcumbe ; with a foreword by Maurice Buxton Forman. (London : Reeves & Turner ; New York, N.Y. : Scribner, Armstrong, 1878). Übersetzung von Brawne, Fanny. Letters of Fanny Brawne to Fanny Keats. (London : Oxford University Press, 1936). Ź͞Ó͟͠'͡ [WC]

Keats, John (London 1795-1821 Rom) : Dichter Biographie 1908 Lu, Xun. Mo luo shi li shuo = On the power of poetry. [ID D26228]. [Auszüge]. Lu Xun erwähnt George Byron, Percy Bysshe Shelley, Thomas Carlyle, William Shakespeare, John Milton, Walter Scott, John Keats, Friedrich Nietzsche, Johann Wolfgang von Goethe, Henrik Ibsen [erste Erwähnung], Nikolai Wassil'evich Gogol, Platon, Dante, I., Ernst Moritz Arndt, Friedrich Wilhelm III., Theodor Körner, Edward Dowden, John Stuart Mill, Matthew Arnold, John Locke, Robert Burns, Aleksandr Sergeevich Pushkin, Adam Mickiewicz, Sandor Petöfi, Wladimir Galaktionowitsch Korolenko. Report Title - p. 142 of 558

Lu Xun schreibt : "He who has searched out the ancient wellspring will seek the source of the future, the new wellspring. O my brothers, the works of the new life, the surge from the depths of the new source, is not far off". Nietzsche... Later the poet Kalidasa achieved fame for his dramas and occasional lyrics ; the German master Goethe revered them as art unmatched on earth or in heaven... Iran and Egypt are further examples, snapped in midcourse like well-ropes – ancient splendor now gone arid. If Cathay escapes this roll call, it will be the greatest blessing life can offer. The reason ? The Englishman Carlyle said : "The man born to acquire an articulate voice and grandly sing the heart's meaning is his nation's raison d'être. Disjointed Italy was united in essence, having borne Dante, having Italian. The Czar of great Russia, with soldiers, bayonets, and cannon, does a great feat in ruling a great tract of land. Why has he no voice ? Something great in him perhaps, but he is a dumb greatness. When soldiers, bayonets and cannon are corroded, Dante's voice will be as before. With Dante, united ; but the voiceless Russian remains mere fragments". Nietzsche was not hostile to primitives ; his claim that they embody new forces is irrefutable. A savage wilderness incubates the coming civiliization ; in primitives' teeming forms the light of day is immanent... Russian silence ; then stirring sound. Russia was like a child, and not a mute ; an underground stream, not an old well. Indeed, the early 19th century produced Gogol, who inspired his countrymen with imperceptible tear-stained grief, compared by some to England's Shakespeare, whom Carlyle praised and idolized. Look around the worls, where each new contending voice has its own eloquence to inspire itself and convey the sublime to the world ; only India and those other ancient lands sit motionless, plunged in silence... I let the past drop here and seek new voices from abroad, an impulse provoked by concern for the past. I cannot detail each varied voice, but none has such power to inspire and language as gripping as Mara poetry. Borrowed from India, the 'Mara' – celestial demon, or 'Satan' in Europe – first denoted Byron. Now I apply it to those, among all the poets, who were committed to resistance, whose purpose was action but who were little loved by their age ; and I introduce their words, deeds, ideas, and the impact of their circles, from the sovereign Byron to a Magyar (Hungarian) man of letters. Each of the group had distinctive features and made his own nation's qualities splendid, but their general bent was the same : few would create conformist harmonies, but they'd bellow an audience to its feet, these iconoclasts whose spirit struck deep chords in later generations, extending to infinity... Humanity began with heroism and bravado in wars of resistance : gradually civilization brought culture and changed ways ; in its new weakness, knowing the perils of charging forward, its idea was to revert to the feminine ; but a battle loomed from which it saw no escape, and imagination stirred, creating an ideal state set in a place as yet unattained if not in a time too distant to measure. Numerous Western philosophers have had this idea ever since Plato's "Republic". Although there were never any signs of peace, they still craned toward the future, spirits racing toward the longed-for grace, more committed than ever, perhaps a factor in human evolution... Plato set up his imaninary "Republic", alleged that poets confuse the polity, and should be exiled ; states fair or foul, ideas high or low – these vary, but tactics are the same... In August 1806 Napoleon crushed the Prussian army ; the following July Prussia sued for peace and became a dependency. The German nation had been humiliated, and yet the glory of the ancient spirit was not destroyed. E.M. Arndt now emerged to write his "Spirit of the Age" (Geist der Zeit), a grand and eloquent declaration of independence that sparked a blaze of hatred for the enemy ; he was soon a wanted man and went to Switzerland. In 1812 Napoleon, thwarted by the freezing conflagration of Moscow, fled back to Paris, and all of Europe – a brewing storm – jostled to mass its forces of resistance. The following year Prussia's King Friedrich Wilhelm III called the nation to arms in a war for three causes : freedom, justice, and homeland ; strapping young students, poets, and artists flocked to enlist. Arndt himself returned and composed two essays, "What is the people's army" and "The Rhine is a great German river, not its border", to strengthen the morale of the youth. Among Report Title - p. 143 of 558 the volunteers of the time was Theodor Körner, who dropped his pen, resigned his post as Poet of the Vienne State Theater, parted from parents and beloved, and took up arms. To his parents he wrote : "The Prussian eagle, being fierce and earnest, has aroused the great hope of the German people. My songs without exception are spellbound by the fatherland. I would forgot all joys and blessings to die fighting for it ! Oh, the power of God has enlightened me. What sacrifice could be more worthy than one for our people's freedom and the good of humanity ? Boundless energy surges through me, and I go forth ! " His later collection "Lyre and sword" (Leier und Schwert), also resonates with this same spirit and makes the pulse race when one recites from it. In those days such a fervent awareness was not confined to Körner, for the entire German youth were the same. Körner's voice as the voice of all Germans, Körner's blood was the blood of all Germans. And so it follows that neither State, nor Emperor, nor bayonet, but the nation's people beat Napoleon. The people all had poetry and thus the poets' talents ; so in the end Germany did not perish. This would have been inconceivable to those who would scrap poetry in their devotion to utility, who clutch battered foreign arms in hopes of defending hearth and home. I have, first, compared poetic power with rice and beans only to shock Mammon's disciples into seeing that gold and are far from enough to revive a country ; and since our nation has been unable to get beyond the surface of Germany and France, I have shown their essence, which will lead, I hope, to some awareness. Yet this is not the heart of the matter... England's Edward Dowden once said : "We often encounter world masterpieces of literature or art that seem to do the world no good. Yet we enjoy the encounter, as in swimming titanic waters we behold the vastness, float among waves and come forth transformed in body and soul. The ocean itself is but the heave and swell of insensible seas, nor has it once provided us a single moral sentence or a maxim, yet the swimmer's health and vigor are greatly augmented by it"... If everything were channeled in one direction, the result would be unfulfilling. If chill winter is always present, the vigor of spring will never appear ; the physical shell lives on, but the soul dies. Such people live on, but hey have lost the meaning of life. Perhaps the use of literaure's uselessness lies here. John Stuart Mill said, "There is no modern civilization that does not make science its measure, reason its criterion, and utility its goal". This is the world trend, but the use of literature is more mysterious. How so ? It can nurture our imagination. Nurturing the human imagination is the task and the use of literature... Matthew Arnold's view that "Poetry is a criticism of life" has precisely this meaning. Thus reading the great literary works from Homer on, one not only encounters poetry but naturally makes contact with life, becomes aware of personal merits and defects one by one, and naturally strives harder for perfection. This effect of literature has educational value, which is how it enriches life ; unlike ordinary education, it shows concreteley a sense of self, valor, and a drive toward progress. The devline and fall of a state has always begun with is refusal to heed such teaching... [The middle portion of this essay is a long and detailed description of Lu Xun's exemplary Mara poets, including Byron, Shelley, Pushkin, Lermontov, Michiewicz, Slowacki and Petöfi]. In 18th-century England, when society was accustomed to deceit, and religion at ease with corruption, literature provided whitewash through imitations of antiquity, and the genuine voice of the soul could not he heard. The philosopher Locke was the first to reject the chronic abuses of politics and religion, to promote freedom of speech and thought, and to sow the seeds of change. In literature it was the peasant Burns of Scotland who put all he had into fighting society, declared universal equality, feared no authority, nor bowed to gold and silk, but poured his hot blood into his rhymes ; yet this great man of ideas, not immediately the crowd's proud son, walked a rocky outcast road to early death. Then Byron and Shelley, as we know, took up the fight. With the power of a tidal wave, they smashed into the pillars of the ancien régime. The swell radiated to Russia, giving rise to Pushkin, poet of the nation ; to Poland, creating Mickiewicz, poet of revenge ; to Hungary, waking Petéfi, poet of patriotism ; their followers are too many to name. Although Byron and Shelley acquired the Mara title, they too were simply human. Such a fellowship need not be labeled the "Mara School", for Report Title - p. 144 of 558 life on earth is bound to produce their kind. Might they not be the ones enlightened by the voice of sincerity, who, embracing that sincerity, share a tacit understanding ? Their lives are strangely alike ; most took up arms and shed their blood, like swordsmen who circle in public view, causing shudders of pleasure at the sight of mortal combat. To lack men who shed their blood in public is a disaster for the people ; yet having them and ignoring them, even proceeding to kill them, is a greater disaster from which the people cannot recover... "The last ray", a book by the Russian author Korolenko, records how an old man teaches a boy to read in Siberia : “His book talked of the cherry and the oriole, but these didn't exist in frozen Siberia. The old man explained : It's a bird that sits on a cherry branch and carols its fine songs”. The youth reflected. Yes, amid desolation the youth heard the gloss of a man of foresight, although he had not heard the fine song itself. But the voice of foresight does not come to shatter China's desolation. This being so, is there nothing for us but reflection, simply nothing but reflection ? Ergänzung von Guo Ting : Byron behaved like violent weaves and winter wind. Sweeping away all false and corrupt customs. He was so direct that he never worried about his own situation too much. He was full of energy, and spirited and would fight to the death without losing his faith. Without defeating his enemy, he would fight till his last breath. And he was a frank and righteous man, hiding nothing, and he spoke of others' criticism of himself as the result of social rites instead of other's evil intent, and he ignored all those bad words. The truth is, at that time in Britain, society was full of hypocrites, who took those traditions and rites as the truth and called anyone who had a true opinion and wanted to explore it a devil. Ergänzung von Yu Longfa : Die Bezeichnung Mara stammt aus dem Indischen und bedeutet Himmelsdämon. Die Europäer nennen das Satan. Ursprünglich bezeichnete man damit Byron. Jetzt weist das auf alle jene Dichter hin, die zum Widerstand entschlossen sind und deren Ziel die Aktion ist, ausserdem auf diejenigen Dichter, die von der Welt nicht sehr gemocht werden. Sie alle gehören zu dieser Gruppe. Sie berichten von ihren Taten und Überlegungen, von ihren Schulen und Einflüssen. Das beginnt beim Stammvater dieser Gruppe, Byron, und reicht letztlich hin bis zu dem ungarischen Schriftsteller Petöfi. Alle diese Dichter sind in ihrem äusserlichen Erscheinungsbild sehr unterschiedlich. Jeder bringt entsprechend den Besoderheiten des eigenen Landes Grossartiges hervor, aber in ihrer Hauptrichtung tendieren sie zur Einheitlichkeit. Meistens fungieren sie nicht als Stimme der Anpassung an die Welt und der einträchtigen Freude. Sobald sie aus voller Kehle ihre Stimme erheben, geraten ihre Zuhörer in Begeisterung, bekämpfen das Himmlische und widersetzen sich den gängigen Sitten. Aber ihr Geist rührt auch tief an die Seelen der Menschen nachfolgender Generationen und setzt sich fort bis in die Unendlichkeit. Sie sind ohne Ausnahme vital und unnachgiebig und treten für die Wahrheit ein… Nietzsche lehnt den Wilden nicht ab, da er neue Lebenskraft in sich berge und gar nicht anders könne, als ehrlich zu sein. So stammt die Zivilisation denn auch aus der Unzivilisation. Der Wilde erscheint zwar roh, besitzt aber ein gütmütiges Inneres. Die Zivilisation ist den Blüten vergleichbar und die Unzivilisation den Knospen. Vergleicht man jedoch die Unzivilisation mit den Blüten, so entspricht die Zivilisation den Früchten. Ist die Vorstufe bereits vorhanden, so besteht auch Hoffnung. Sekundärliteratur Yu Longfa : Lu Xun befasst sich zwar nicht ausführlich mit Friedrich Nietzsche, aber auf der Suche nach dem 'Kämpfer auf geistigem Gebiet', dessen charakteristische Eigenschaften, besonders die Konfiguration des Übermenschen, macht er ausfindig. Lu Xun ist überzeugt, dass die Selbststärkung eines Menschen und der Geist der Auflehnung kennzeichnend für den Übermenschen sind. In Anlehnung an den Übermenschen zitiert er aus Also sprach Zarathustra : "Diejenigen, die auf der Suche nach den Quellen des Altertums alles ausgeschöpft haben, sind im Begriff, die Quellen der Zukunft, die neuen Quellen zu suchen. Ach, meine Brüder, die Schaffung des neuen Lebens und das Sprudeln der neuen Quellen in der Tiefe, das dürft wohl nicht weit sein !" Report Title - p. 145 of 558

Tam Kwok-kan : Earliest reference to Henrik Ibsen. This is the first Chinese article that discusses in a comprehensive manner the literary pursuits of the Byronic poets. Lu Xun ranks Ibsen as one of these poets and compares the rebellious spirit exemplified in Ibsen's drama to Byron's satanic tendency. Lu Xun had a particular liking for the play An enemy of the people, in which Ibsen presented his ideas through the iconoclast Dr. Stockmann, who in upholding truth against the prejudices of society, is attacked by the people. Lu Xun thought that China needed more rebels like Ibsen who dared to challenge accepted social conventions. By introducing Ibsen in the image of Dr. Stockmann, the moral superman, together with the satanic poets, Lu Xun believed that he could bring in new elements of iconoclasm in the construction of a modern Chinese consciousness. As Lu Xun said, he introduced Ibsen's idea of individualism because he was frustrated with the Chinese prejudice toward Western culture and with the selfishness popular among the Chinese. Chu Chih-yu : Lu Xun adapted for the greater part of Mara poetry his Japanese sources (Kimura Katataro), he also added some of his own comments and speculations. Guo Ting : Given Lu Xun's leading position in the Chinese literary field at that time, his defense of Byron was powerful and set the overarching tone for the time of Byron when he was first introduced to Chinese readers. Liu Xiangyu : On the power of Mara poetry itself is an expression of Byronism to 'speak out against the establisment and conventions' and to 'stir the mind'. Lu Xun criticized traditional Chinese culture and literature. [Yu1:S. 43-46,Byr1:S. 24,KUH7:S. 444,Milt1,Byr5,Byr3,Ibs1:S. 34,Ibs109] 1912-1922 Wen Yiduo liest englische Lyrik, vor allem aus der Anthologie The golden treasury von Francis Turner Palgrave. He was immediately attracted to Keats, Tennyson, and other English poets. These two poets stimulated him to address such themes as the tension between an idealized timeless world of art inhabited by beauty, love and truth and the world of dark reality marked by suffering and pain. [Hardy1:S. 119] 1920-1921 Xu Zhimo studiert Political Economics am King's College, Cambridge. Er übersetzt das Gedicht "To Fanny" von John Keats und schreibt Yuehan ji ci de ye ying ge. [John Keats's Ode to a nightingale]. [Chan,Hardy1:S. 152] 1922 Brief von Wen Yiduo an Liang Shiqiu. (Dec. 27, 1922). Er schreibt : "I think our belief in beauty as the heart of art leads us inevitably to pay our homagt to Keats in the West." [Hardy1:S. 119]

Bibliographie : Autor 1936 Shi yu zhen er ji. Liang Zongdai, Wang Yingsheng yi. (Shanghai : Shang wu yin shu guan, 1936). [Übersetzung der Gedichte von Arthur Rimbaud, Johann Wolfgang von Goethe und John Keats]. ĉĊʍʛ¶ [WC] 1958 [Keats, John]. Jici shi xuan. Zha Liangzheng yi. (Beijing : Ren min wen xue chu ban she, 1958). [Übersetzung ausgewählter Gedichte von Keats]. Ź͢͞7 [WC] 1959 [Keats, John]. Jici shu qing shi xuan. Sun Zhuming yi. (Xianggang : Xianggang wan li shu dian, 1959). [Übersetzung ausgewählter Gedichte von Keats]. Źͣ͞A͢7 [WC] Report Title - p. 146 of 558

1982 [Keats, John]. Jici he Fangni de xin sheng. Jici, Fangni Bailang'en [Fanny Brawne] yuan zuo ; Chen Shaopeng deng yi. (Taibei : Yuan jing chu ban she, 1976). (Yuan jing cong kan ; 41). Übersetzung von Keats, John. Letters of John Keats to Fanny Brawne ; written in the years MDCCCXIX and MDCCCXX [1819 and 1820] and now given from the original manuscripts. Ed. with a biographical introduction by Fred Edgcumbe ; with a foreword by Maurice Buxton Forman. (London : Reeves & Turner ; New York, N.Y. : Scribner, Armstrong, 1878). Übersetzung von Brawne, Fanny. Letters of Fanny Brawne to Fanny Keats. (London : Oxford University Press, 1936). Ź͞Ó͟͠'͡ [WC] 1983 [Keats, John]. Jici shi xuan. Zhu Weiji yi. (Shanghai : Shanghai yi wen chu ban she, 1983). [Übersetzung der Gedichte von Keats]. Ź͢͞7 [WC] 1995 [Keats, John]. Jici shi xuan. Jici ; Ma Wentong yi. (Taibei : Gui guan tu shu gu fen you xian gong si, 1995). (Gui guan shi jie wen xue ming zhu ; 100). [Übersetzung der Gedichte von Keats]. Ź͢͞7 [WC] 1997 [Byron, George Gordon ; Shelley, Percy Bysshe ; Keats, John]. Shi xuan. Bailun, Xuelai, Jici ; Mu Tan yi. (Taibei : Hong fan shu dian you xian gong si, 1997). (Shi jie wen xue da shi sui shen du ; 13). [Übersetzung von Gedichten von Byron, Shelley, Keats]. ͢7 [WC] 1997 [Keats, John]. Jici shi xuan. Tu An yi. (Beijing : Ren min wen xue chu ban she, 1997). (Shi jie wen xue ming zhu wen ku). [Übersetzung der Gedichte von Keats]. Ź͢͞7 [WC]

Bibliographie : erwähnt in 1935 Fu, Donghua. Yingguo ji ci. In : Wen xue ; vol. 4, no 1 (Jan. 1935). [The English poet Keats]. ͤ—͢_Ź͞ [Milt2] 1984 Shi jiu shi ji Yingguo shi ren lun shi. Liu Ruoduan bian. (Beijing : Ren min wen xue chu ban she, 1984). (Wai guo wen yi li lun cong shu). [Übersetzung von Artikeln über William Wordsworth, Samuel Coleridge, Percy Bysshe Shelley, John Keats]. ȵǃ ʙͤHĉ_Ãĉ [WC] 1984 Zhu, Jiongqiang ; Yao, Jirong. Jici, 1795-1821. (Shenyang : Liaoning ren min chu ban she, 1984). (Wai guo wen xue ping jie cong shu ; 3). [Biographie von John Keats]. Ŏ͞ 1795-1821 [WC] 2006 Yang, Liping. Translation, rewriting and the modernization of China. (Singapore : National University of Singapore, 2006). Diss. National Univ. of Singapore, 2006. http://scholarbank.nus.edu.sg/bitstream/handle/10635/15550/phd-thesis-yangliping.pdf?sequence=1.

Keats, John = Keats, John Chesswell (Moultrie, Georgia 1920-2000 Kingston, Ontario) : Schriftsteller Bibliographie : Autor 1982 [Keats, John (2)]. Haohua Xiusi. Liang Shiqiu zhu bian ; Yuehan Kenci zuo zhe ; Shi Qing yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 19). Übersetzung von Keats, John. Howard Hughes. (New York, N.Y. : Random House, 1966). ̜ěȚz [KVK] Report Title - p. 147 of 558 keefe, Denis E.P.P. (1958-) : Englischer Diplomat Biographie 2003-2004 Denis E.P.P. Keefe ist Head of China and Hong Kong Department, Foreign and Commonwealth Office. [DBD1]

Keen, Ruth (London 1952-) : Sinologin Bibliographie : Autor 1984 Keen, Ruth. Autobiographie und Literatur : drei Werke der chinesischen Schriftstellerin Xiao Hong. (München : Minerva Publikation, 1984). (Berliner China-Studien ; 3). [WC] 1985 Xiao, Hong. Frühling in einer kleinen Stadt : Erzählungen. Übers. und mit einem Nachw. von Ruth Keen. (Köln : Cathay-Verlag, 1985). (Wilde Gräser ; 1). [WC] 1990 Xiao, Hong. Geschichten vom Hulanfluss. Aus dem Chinesischen übertragen von Ruth Keen. (Frankfurt a.M. : Insel Verlag, 1990). Übersetzung von Xiao, Hong. Hulan he zhuan. (Shanghai : Huan xing shu dian, 1947). (Huan xing wen xue cong shu ; 1). ͥͦɾ [WC]

Keenan, Barry (1940-) : Professor of History, Denison University, Granville, Ohio Biographie 1969 Barry Keenan promoviert an der Claremont Graduate School and University Center. [WC] 1976- Barry Keenan ist Professor of History an der Denison University, Granville, Ohio.

Bibliographie : Autor 1969 Keenan, Barry. John Dewey in China : his visit and the reception of his ideas, 1917-1927. (Claremont, Calif. : Claremont Graduate School and University Center, 1969 ; Ann Arbor, Mich. : University Microfilms International, 1970). Diss. Claremont Graduate School, 1969. [WC] 1977 Keenan, Barry C. The Dewey experiment in China : educational reform and political power in the early Republic. (Cambridge, Mass. : Harvard University Press, Council on East Asian Studies, 1977). (Harvard East Asian monographs ; 81). [WC] 1994 Keenan, Barry C. Imperial China's last classical academies : social change in the Lower Yangzi, 1864-1911. (Berkeley, Calif. : University of California, Institute of East Asian Studies, 1994). (China research monograph ; 42). [WC]

Keenan, James (Youngstown, Penn. 1823-1862 Blanchard's Hotel, New York, N.Y.) : Diplomat Biographie 1953-1962 James Keenan ist Konsul des amerikanischen Konsulats Hong Kong und Macao. [Wiki4]

Keene, Donald = Keene, Donald Lawrence (New York, N.Y. 1922-) : Japanologe, Assistenzprofessor Columbia University Bibliographie : Autor Report Title - p. 148 of 558

1965-1972 Anthology of Chinese literature. Ed. and with an introd. by Cyril Birch ; associate ed. Donald Keene. Vol. 1-2. (New York, N.Y. : Grove Press : 1965-1972). (UNESCO collections of representative works. Chinese series). [Titles see : worldcat] : http://www.worldcat.org/title/anthology-of-chinese-literature/oclc/331103&referer=brief_results.

Keeping, Charles (London 1924-1988 London) : Illustrator, Lithograph Bibliographie : Autor 2000 [Noyes, Alfred ; Garfield, Leon ; Tennyson, Alfred]. Mei ying mi zhou. Nuoyisi [Alfred Noyes], Jiafeier [Leon Garfield] ; Tainisen [Alfred Tennyson] wen ; Chaersi Qiping [Charles Keeping] tu ; Liu Qingyan yi. (Taibei : Gelin wen hua, 2000). (Meng xiang jia xi lie ; 37). ͧʂ÷ͨ [Übersetzung von] : Noyes, Alfred. The highwayman. In : Blackwood's magazine ; Aug. (1906). Garfield, Leon. The wedding ghost. (Oxford : Oxford University Press, 1985). Tennyson, Alfred. The Lady of Shalott. In : Tennyson, Alfred. Poems. (London : E. Moxon, 1833). Erw. (London : E. Moxon, 1842). [WC]

Kehrer, Elisabeth (1895-1959) : Missionarin Rheinische Missionsgesellschaft Biographie 1925-1927 Elisabeth Kehrer ist Missionarin der Rheinischen Missionsgesellschaft in China. [VEM]

Keightley, David N. (London 1932-2017 Oakland, Calif.) : Professor of History, University of California, Berkeley Biographie 1953-1954 David N. Keightley studiert an der Université de Lille. [Kei] 1954-1955 David N. Keightley ist Mitherausgeber beim Verlag Row, Peterson and Co. in Evanston, Ill. [Kei] 1956 David N. Keightley erhält den M.A. der New York University. [Kei] 1957-1960 David N. Keightley ist Herausgeber beim Verlag World Publishing Co. in New York, N.Y. [Kei] 1960-1962 David N. Keightley ist als freischaffender Schriftsteller tätig. [Kei] 1965-1966 David N. Keightley studiert am Inter-University Center for Chinese Language Studies in Taipei. [Kei] 1969 David N. Keightley promoviert an der Columbia University, New York, N.Y. [Kei] 1969-1975 David N. Keightley ist Assistenz-Professor für Geschichte am Department of History, University of California, Berkeley. [Kei] 1975-1979 David N. Keightley ist Associate Professor für Geschichte am Department of History, University of California, Berkeley. [Kei] 1975-1994 David Keightley ist Mitbegründer und Herausgeber von Early China. [Kei] 1979-1998 David N. Keightley ist Professor für Geschichte am Department of History, University of California, Berkeley. [Kei] 1983-1986 David Keightley ist Mitherausgeber des Journal of Asian studies. [Kei] Report Title - p. 149 of 558

1984-1987 David Keightley ist Mitglied des Social Sciences/Humanities Panel of Committee on Scholarly Communication with the People's Republic of China. [Kei] 1985-1988 David Keightley ist Mitglied des Breasted Prize Committee der American Historical Association. [Kei] 1985-1990 David Keightley ist Vize-Direktor, dann Direktor des Center for Chinese Studies, University of California, Berkeley. [Kei] 1986-1987 David N. Keightley ist Vize-Direktor des History Department, University of California, Berkeley. [Kei] 1986-1988 David Keightley ist Mitglied, dann Vorsitzender des Joseph Levenson Prize Committee der Association for Asian Studies. [Kei] 1986-1989 David Keightley ist Direktor und Mitglied des China and Inner Asia Council der Association for Asian Studies. [Kei] 1987-1994 David Keightley ist Berater der Society for Asian Art, San Francisco. [Kei] 1988 David Keightley ist Mitglied des Executive Committee, Chinese History and Archaeology Networking Group. [Kei] 1988-1989 David Keightley ist Vorsitzender des Committee for Advanced Study in China des Committee on Scholarly Communication with the People's Republic of China und Berater des NAS-CSCPRC Beijing Office. [Kei] 1988-1990 David Keightley ist Mitglied des China Relations Committee, Berkeley. [Kei] 1989 David N. Keightley ist Vorsitzender des Search Committee for Director, Institute of East Asian Studies, University of Californiea. [Kei] 1989-1990 David Keightley ist Vorsitzender des Steering Committee for a New East Asiatic Library Building. [Kei] 1989-1990 David Keightley ist Mitglied des Advisory Council, Berkeley Institutes of International and Area Studies. [Kei] 1990-1991 David N. Keightley ist Vorsitzender des American Subcommittee on Archaeology, Committee on Scholarly Communication with the People's Republic of China. [Kei] 1991-1994 David N. Keightley ist Mitglied des American Subcommittee on Archaeology, Committee on Scholarly Communication with the People's Republic of China. [Kei] 1991-1994 David N. Keightley ist Miglied des Advisory Committee, Doreen B. Townsend Center for the Humanities, University of California, Berkeley. [Kei] 1992-1994 David N. Keightley ist Direktor des History Department, University of California, Berkeley. 1994-2005 David Keightley ist Sekretär der Society for the Study of Early China. [Kei] 1996-1998 David N. Keightley ist Professor des Department of East Asian Languages, University of California, Berkeley [Kei] 1999 David N. Keightley ist Gastdozent an der University of Washington, der University of Utah und am Center for Chinese Studies, University of California, Los Angeles. [Kei] 1999-2000 David N. Keightley ist Direktor der East Asian Library, University of California, Berkeley. [Kei] 2000 David N. Keightley ist Gastdozent für klassische chinesische Philologie an der Norwegian Academy of Science and Letters, Oslo. [Kei] 2000- David N. Keightley ist Mitglied der American Academy of Arts and Sciences, Cambridge, Mass. [Kei] Report Title - p. 150 of 558

Bibliographie : Autor 1969 Keightley, David. Public work in ancient China : a study of forced labor in the Shang and Western Chou. (New York, N.Y. : Columbia University, 1969). Diss. Columbia Univ., 1969. [Zhou]. 1975 Keightley, David N. Legitimation in Shang China : paper for the Conference on the Legitimation of Chinese regimes, Monerey, Calif., june 15-24, 1975. ([S.l. : s.n.], 1975). 1978 Keightley, David N. Sources of Shang history : the oracle-bone inscriptions of age China. (Berkeley, Calif. : University of California Press, 1978). 1983 The origins of Chinese civilization. Ed. by David N. Keightley ; with contributions by Noel Barnard [et al.]. (Berkeley, Calif. : University of California Press, 1983). (Studies on China ; 1). 1986 International Conference on Shang civilization, East-West Center, Honolulu, Hawaii, 7-11 sept. 1982 : abstracts of the papers presented and a summary of the discussion. Prepared by Lothar von Falkenhausen ; ed. by Nancy T. Price and David N. Keightley. (Berkeley, Calif. : Institute of East Asian Studies, University of California, 1986). (Early China. Supplement ; 1). 1998 Keightley, David N. Shamanism, death, and the ancestors : religious mediation in Neolithic and Shang China (ca. 5000-1000 B.C.). In : Asiatische Studien ; Vol. 52, Nr. 3 (1998). [WC] 2000 Keightley, David N. The ancestral landscape : time, space, and community in late Shang China, ca. 1200-1045 B.C. (Berkeley, Calif. : Institute of East Asian Studies, Center for Chinese Studies, University of California, 2000). (China research monograph ; 53).

Keil, Robert Konrad (Weimar 1826-1894 Weimar) : Schriftsteller Bibliographie : Autor 1886 Keil, Robert Konrad. Quer durch China : Abenteuer eines sibirischen Flüchtlings : für die Jugend erzählt. (Kreiznach : R. Voigtländer, 1886). [Erfundene Geschichte für die Jugend]. [WC]

Keiper, Georg (Ingolstadt 1877-1951 München) : Professor, Direktor Deutsch-chinesische Hochschule Qingdao Biographie 1906-1909 Georg Keiper ist Dozent für Geologie der Beijing-Universität. [Tsing1] 1909-1914 Georg Keiper ist Professor und Direktor der Deutsch-chinesischen Hochschule in Qingdao. [Tsing1] 1924-1927 Georg Keiper ist Dozent der Northeastern University in Shenyang. [Tsing1] 1929-1932 Georg Keiper ist Berater der chinesischen Regierung für die Erschließung der natürlichen Ressourcen Chinas und für den Aufbau einer Berg- und Eisenhüttenindustrie. Von 1932-35 wohnt er in Shanghai, Foochow Rd. 1 und leitet das Vertretungsbüro der Firma Gutehoffnungshütte. [Tsing1] 1932-1935 Georg Keiper leitet das Vertretungsbüro der Firma Gutehoffnungshütte in Shanghai und kehrt 1935 nach Deutschland zurück. [Tsing1]

Keith, Cleveland (gest. 1862) : Englischer Missionar Protestant Episcopal Church Mission Biographie Report Title - p. 151 of 558

1851-1862 Cleveland Keith ist Missionar der Episcopal Church Mission in Shanghai. [Int,Prot2]

Keith, Elizabeth (Aberdeenshire, Schottland 1887-1956 England) : Malerin, Graphikerin Bibliographie : Autor 1928 Keith, Elizabeth. Eastern windows : an artist's notes of travel in Japan, Hokkaido, Korea, China and the . (London : Hutchinson, 1928). [WC]

Keizer, Jacob de = Keyzer, Jacob = Keyser, Jacob (um 1655-1657) : Holländischer Diplomat Biographie 1655-1656 Erste holländische Gesandtschaft in Beijing unter Pieter de Goyer, Jacob Keizer und Johann Neuhof zu Kaiser Shunzi. [Chen]

Bibliographie : erwähnt in Report Title - p. 152 of 558

1665 Nieuhof, Johannes [Nieuhof, Johan]. Het gezandtschap der Neerlandtsche Oost-Indische Compagnie, aan den grooten Tartarischen Cham, den tegenwoordigen keizer van China : waar in de gedenkwaerdigste geschiedenissen, die onder het reizen door de Sineesche landtschappen, Quantung, Kiangsi, Nanking, Xanting en Peiking, en aan het keizerlyke hof te Peking, zedert den jaare 1655. tot 1657. zyn voorgevallen, op het bongigste verhandelt worden : beneffens enn naauwkeurige beschryvinge der Sineesche steden, dorpen, regeering, weetenschappen, handwerken, zeden, godsdiensten, gebouwen, drachten, scheepen, bergen, gewaffen, dieren, &c. en oorlogen tegen de Tartars : verçiert met over de 150 afbeeldtsels, na 't leven in Sina. (Amsterdam : Jacob van Meur, 1665).= Neuhof, Johann. Die Gesandtschaft der Ost-Indischen Geselschaft in den Vereinigten Niederländern, an den Tartarischen Cham, und nunmehr auch sinischen Keiser, verrichtet durch die Herren Peter de Gojern, und Jacob Keisern. Darinnen begriffen die aller märkwürdigsten sachen, welche ihnen, auf währender reise vom 1655. jahre bis in das 1657. aufgestossen. Wie auch eine wahrhaftige beschreibung der fürnehmsten Städte, Flekken, Dörfer und Götzenheuser der Siner ; ja selbsten ihrer Herrschaften, Götzendienste, Obrigkeiten, Satzungen, Sitten, Wissenschafften, Vermögenheit, Reichthümer, Trachten, Tiere, Früchte, Berge, und dergleichen. Welches alles mit 150 Kupferstükken, darinnen die führnehmsten sachen, sehr ahrtig und künstlich abgebildet, gezieret. Sämtlich durch den Herrn Johan Neuhof, damahligen der Gesandtschaft Hofmeistern, und itzund Stathaltern in Koilan. (Amsterdam : Jacob Mörs, 1666). (Zum zweiten mahle hier und dar verbessert, und um ein guhtes theil vermehret, Amsterdam : Jacob Mörs, 1666).= Nieuhof, Johan. L'ambassade de la Compagnie orientale des Provinces Unies vers l'empereur de la Chine ou Grand Cam de Tartarie faite par les Srs Pierre de Goyer & Jacob de Keyser : illustrée d'une très-exacte description des villes, bourgs, villages, ports de mers & autres lieux plus considérables de la Chine ... Le tout recueilli par le Mr Jean Nieuhoff ; mis en françois, orné & assorti de mille belles particularitez tant morales que politiques par Jean Le Carpentier, historiographe. (Leyde : Pour Jacob de Meurs, 1665). = Nieuhoff, John. An embassy from the East-India Company of the United Provinces, to the Grand Tartar Cham, Emperor of China : deliver'd by their excellencies, Peter de Goyer and Jacob de Keyzer, at his imperial city of Peking : wherein the cities, towns, villages, ports, rivers, &c. in their passages from Canton to Peking are ingeniously describ'd ; also an epistle of Father John Adams their antagonist, concerning the whole negotiation ; with an appendix of several remarks taken out of Father Athanasius Kircher. English'd, and set forth with their several sculptures, by John Ogilby Esq. (London : Printed by John Macock for the author, 1669). [Bericht über die erste holländische Gesandtschaftsreise unter Pieter de Goyer und Jacob Keizer]. http://www.biodiversitylibrary.org/item/135127#page/8/mode/2up. http://www.e-rara.ch/misc/id/4834573. [Wal,Boot]

Kelhofer, Ernest (Gutmadingen, Schweiz 1875-1961) : Amerikanischer Missionar American Baptist Foreign Mission Biographie 1904 Ernest Kelhofer kommt als Missionar der American Baptist Foreign Mission in China an. [Who2] 1922-ca. 1943 Ernest Kelhofer ist Manager und Schatzmeister des Shanghai College. [Int,Who2]

Keller, Catherine (1953-) : Theologin, Professor of Constructive Theology, New Jersey's Drew University Bibliographie : Autor Report Title - p. 153 of 558

2005 Whitehead and China : relevance and relationship. [Ed. by] Xie Wenyu, Wang Zhihe, George E. Derfer. (Frankfurt : Onto-Verlag, 2005). (Process thought ; vol. 4). [Enthält] : Pt. I. Engagements : can process thought and Chinese thought be fused? 1. Copp, John B. Is Whitehead relevant in China today? 2. Griffin, David R. Whitehead, China, postmodern politics, and global democracy 3. Keller, Catherine. The Tao of postmodernity : process, deconstruction and postcolonial theory. 4. Fan, Meijun ; Phipps, Ronald. Process thought in Chinese traditional arts. 5. Grange, Joseph. Process thought & Confucian values. 6. Derfer, George E. Education's myths and metaphors : implications of process education for educational reform. 7. Jang, Wang Shik. The problem of transcendence in Chinese religions from a Whiteheadian perspective. 8. Ziporyn, Brook. Whitehead and Tiantai : eternal objects and the "twofold three thousand". 9. Weber, Michel. Concepts of creation and the pragmatic of creativity. Pt. II. Perspectives : process thought in Chinese minds. 10. Xie, Wenyu. Non-sensuous perception and its philosophical analysis. 11. Huo, Guihuan. Can Whiteheadian process philosophy challenge western philosophy? 12. Wang, Zhihe. The postmodern dimension of Whitehead's philosophy and its relevance. 13. Han, Zhen. The value of adventures in Whiteheadian thought. 14. Li, Shiyan. Defining environmental and resource protection in process philosophy. 15. Zhang, Nini. Towards a Whiteheadian eco-feminism. [WC,ZB]

Keller, Frank A. = Keller, Frank Arthur (Fort Plain, N.Y. 1862-1945 Los Angeles, Calif.) : Protestantischer Missionar China Inland Mission Biographie 1898-1940 Frank A. Keller ist Missionar der China Inland Mission in Changsha (Hunan). [Int]

Keller, Gottfried (Zürich 1819-1890 Zürich) : Schriftsteller Bibliographie : Autor 1929 [Keller, Gottfried]. Chou zhi lian. Kela zhu ; Zhou Xuepu yi. (Shanghai : Jin wu shu dian, 1929). Übersetzung von Keller, Gottfried. Romeo und Julia auf dem Dorfe. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856). Ũv̪ 1939 Deyizhi duan pian xiao shuo ji. Mao Qiubai xuan yi. (Changsha : Shang wu yin shu guan, 1939). (Wan you wen ku jian bian). [Enthält] : Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Keller, Gottfried. Eugenia. (1865). Riehl, Wilhelm von. Der stumme Ratsherr. In : Riehl, Wilhelm von. Das Spielmannskind. (Boston : D.C. Heath, 1893). Heyse, Paul. L'Arrabbiata : Novelle. (Berlin : W. Hertz, 1853). Hauptmann, Gerhart. Bahnwärter Thiel. (Berlin : S. Fischer, um 1888). 1;ʁ3456¶ 1940 Keller, Gottfried. San ge zheng zhi de zhi shu gong ren. Kele zhu ; Li Qielian yi. (Shanghai : Zhonghua shu ju fa xing, 1940). (Xian dai wen xu cong kan). Übersetzung von Keller, Gottfried. Die drei gerechten Kammacher. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856) ÇƼŽȧ'ͩͪͫ_ [WC] Report Title - p. 154 of 558

1955 [Keller, Gottfried]. Xiang cun de Luomiou yu Zhuliye. Kailei zhu ; Tian Dewang yi. In : Yi wen ; no 6 (1955). = (Nanjing : Yi lin chu ban she, 1998). (Yi lin shi jie wen xue ming zhu. Gu dian xi lie). Übersetzung von Keller, Gottfried. Romeo und Julia auf dem Dorfe. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856). +,' ®ƘĊʬͬ̊ [Din11] 1961 [Keller, Gottfried. San ge zheng zhi de zhi shu gong ren]. Tian Dewang yi. In : Shi jie wen xue ; no 8-9 (1961). Übersetzung von Keller, Gottfried. Die drei gerechten Kammacher. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856). ÇƼŽȧ'ͩͪͫ_ [Din11] 1963 [Keller, Gottfried]. Kaile zhong duan pian xiao shuo ji. Kaile Gaotefulite zhu ; Tian Dewang yi. (Beijing : Ren min wen xue chu ban she, 1963). Übersetzung der Novellen von Gottfried Keller. ”345I¶ [WC] 1980-1983 [Keller, Gottfried]. Lü yi Hengli. Kaile zhu ; Tian Dewang yi. (Beijing : Ren min wen xue chu ban she, 1980-1983). Übersetzung von Keller, Gottfried. Der grüne Heinrich. (Braunschweig : Vieweg ; Berlin : Brandusche Verlagsbuchhandlung, 1854-1855). ͭͮŀ [WC] Report Title - p. 155 of 558

1981 De yu guo jia duan pian xiao shuo xuan. Yang Wuneng bian xuan. (Beijing : Ren min wen xue chu ban she, 1981). [Sammlung deutscher Kurzgeschichten]. [Enthält] : Anzengruber, Ludwig. Der Erbonkel. (Hamburg : Verlag der Deutschen Dichter-Gedächtnis-Stiftung, 1907). Börne, Ludwig. Die Karbonari und meine Ohren. (Budapest : Terra, 1959). Goethe, Johann Wolfgang von. Die Geschichte vom Prokurator. In : Unterhaltung deutscher Ausgewanderten. (1759). Goethe, Johann Wolfgang von. Die wunderlichen Nachbarskinder. In : Wahlverwandtschaften. (Tübingen : Cotta, 1809). Gotthelf, Jeremias. Guai nü pu ai er qi. = Elsi, die seltsame Magd. (1843). Grillparzer, Franz. Der arme Spielmann. In : Deutscher Almanach für 1848. N.F. Jg. 2. (Pest : 1847). Hackländer, Friedrich Wilhelm. Laternenunglück. Hauptmann, Gerhart. Fasching : eine Studie. In : Siegfried ; Aug. (1887). Hebbel, Friedrich. Der Rubin : ein Lustspiel in drei Acten. (Leipzig : Geibel, 1851). [Uraufführung Wien 1849]. Hebel, Johann Peter. Schatzkästlein des rheinischen Hausfreundes. (Stuttgart : Cotta, 1811). Hesse, Hermann. Hun yue = Verlobung. (Berlin : Deutsche Buch-Gemeinschaft, 1951). Heyse, Paul. L'Arrabbiata : Novelle. (Berlin : W. Hertz, 1853). Hoffmann, E.T.A. Spielerglück. (1819). In : Die Serapionsbrüder. (Berlin : Reimer, 1845). Jean Paul. Die Neujahrsnacht eines Unglücklichen. In : Jean Pauls Briefe und bevorstehender Lebenslauf. (Gera : W. Einsius, 1799). Kafka, Franz. Fa lü men qian. Übersetzung von Kafka, Franz. Vor dem Gesetz. In : Almanach des Kurt Wolff Verlages (1915). Kafka, Franz. Zhi ke xue yuan de bao gao. Übersetzung von Kafka, Franz. Ein Bericht für eine Akademie. In : Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). Keller, Gottfried. Sni zai ren wei = Der Schmied seines Glücks. Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Kleist, Heinrich von. Der Findling. (1811). In : Erzählungen. Bd. 2. (Berlin : Realschulbuchhandlung, 1811). Mann, Heinrich. Gretchen. In : Die arme Tonietta. (München : Welt-Literatur, 1919). Mann, Heinrich. Sterny. (1924). Mann, Thomas. Tristan. In : Mann, Thomas. Tristan : Novellen. (Berlin : S. Fischer, 1903). Mann, Thomas. Das Wunderkund : Novelle. In : Neue Freie Presse, Wien ; 25. Dez (1903). Meyer, Conrad Ferdinand. Pulaotusi zai xiu nü yan zhong = Plautus im Nonnenkloster. In : Kleine Novellen. (Leipzig : H. Haessel, 1882). Rilke, Rainer Maria. Greise ; Im Vorgärtchen ; Der Totengräber. Schnitzler, Arthur. Der blinde Geronimo und sein Bruder : Erzählung. (Berlin : Fischer, 1915). Storm, Theodor. Yi pian lü ye. = Ein grünes Blatt. In : Argo : belletristisches Jahrbuch ; 1854. = (Berlin : Schindler, 1855). Storm, Thodor. In St. Jürgen. In : Deutsches Künstler-Album ; 2 (1868). Weerth, Georg. Humoristische Skizzen aus dem deutschen Handelsleben. In : Kölnische Zeitung (1848). Zweig, Stefan. Die Legende der dritten Taube. In : Kläger, Emil ; Zweig, Stefan. Legenden und Märchen unserer Zeit. (Wien : A. Wolf, 1917). 1bH*3456J / cdef / ghij'kl [Din10,WC] Report Title - p. 156 of 558

1981-1999 Wai guo zhong pian xiao shuo. Jin Zixin xuan bian. Vol. 1-8. (Kunming : Yunnan ren min chu ban she, 1981-1999). [Übersetzung von westlicher Prosa]. [Enthält] : Goethe, Johann Wolfgang von. Die Leiden des jungen Werther [Auszug]. Hoffmann, E.T.A. Die Brautwahl. Mörike, Eduard. Mozart auf dem Weg nach Prag. Storm, Theodor. Aquis submersus. Heyse, Paul. Das Mädchen von Treppi. Mann, Thomas. Tristan. Frank, Leonhard. Karl und Anna. Böll, Heinrich. Die verlorene Ehre der Katharina Blum. Lenz, Siegfried. Das Feuerschiff. Keller, Gottfried. Romeo und Julia auf dem Dorfe. Meyer, C.F. Der Heilige. Zweig, Stefan. Vierundzwanzig Studen aus dem Leben einer Frau ; Der Amokläufer. GH”45I [Din10,WC] 1982-1983 Shi jie zhong pian ming zuo xuan. Bai Fu bian. (Nanning : Lijiang chu ban she, 1982-1983). [Ausgewählte Meistererzählungen der Weltliteratur]. [Enthält] : Zweig, Stefan. Schachnovelle ; Vierundzwanzig Stunden aus dem Leben einer Frau. Keller, Gottfried. Die drei gerechten Kammacher. Dürrenmatt, Friederich. Die Panne. †”4ˆºJ [WC,Din10] 1983 De yu guo jia zhong duan pian xiao shu xuan. Zhang Yushu bian xuan. (Beijng : Zhongguo qing nian chu ban she, 1983). [Ausgewählte Novellen und Erzählungen der deutschsprachigen Literatur]. [Enthält] : Böll, Heinrich. Lohengrins Tod. (1950). Brecht, Bertolt. Der Augsburger Kreidekreis. In : Die Gewehre der Frau Carrar ; Augsburger Kreidekreis ; Neue Kinderlieder. (Berlin : Aufbau Verlag, 1953). Dürrenmatt, Friedrich. Der Tunnel. (Zürich : Verlag der Arche, 1952). Grass, Günter. Die Linkshänder. In : Grass, Günter. Werkausgabe in 10 Bänden. Hrsg. von Anita Overwien-Neuhaus und Volker Neuhaus. (Darmstadt : H. Luchterhand, 1987). Bd. 1 : Gedichte und Kurzprosa. Grün, Max von der. Im Tal des Todes. In : Am Tresen gehn die Lichter aus : Erzählungen. (Stierstadt im Taunus : Verlag Eremiten-Presse, 1972). Grün, Max von der. Wenn der Abend kommt. (Berlin : Rias, 1973). Hebbel, Friedrich. Eine Nacht im Jägerhaus. Hesse, Hermann. Schön ist die Jugend. : zwei Erzählungen. (Berlin : S. Fischer, 1916). (Fischers Bibliothek zeitgenössischer Romane. Reihe 7 ; 9). Hoffmann, E.T.A. Das Fräulein von Scuderi : eine Erzählung aus dem Zeitalter Ludwigs XIV. T. 1-2. In : Taschenbuch für das Jahr 1819-1820. Hofmannsthal, Hugo von. Lucidor. In : Neue Freie Presse (1910). = Hofmannsthal, Hugo von. Lucidor. Mit Originalradierungen von Karl Walser. (Berlin : Erich Reiss, 1919). Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). Schnitzler, Arthur. Die Toten schweigen. In : Cosmopolis ; Jg. 8, Nr. 22 (1897). Keller, Gottfried. Romeo und Julia auf dem Dorfe. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856). Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Lenz, Siegfried. Ein Haus aus lauter Liebe. (Stuttgart : Klett, 1972). Mann, Heinrich. Die Abdankung. In : Stürmische Morgen : Novellen. (München : A. Langen, 1907). Mann, Thomas. Wie Jappe und Do Escobar sich prügelten : Novelle. In : Süddeutsche Monatshefte ; Febr. 1911. Meyer, Conrad Ferdinand. Das Amulett. (Leipzig : Hessel, 1873). Seghers, Anna. Der Treffpunkt. In : Sonderbare Begenungen : Erzählungen. (Darmstadt : Luchterhand, 1973). Storm, Theodor. Immensee. In : Volksbuch für Schleswig, Holstein und Lauenburg auf das Jahr 1850. = (Berlin : Duncker, 1851). Zweig, Stefan. Die Schachnovelle. (Buenos Aires : Pigmalión, 1942). = (Stockholm : G.B. Fischer, 1943). 1b—*”34567 [Din10,KVK,Int] Report Title - p. 157 of 558

1986 Wai guo qian jia shi. Li Hua bian. (Shenyang : Liaoning shao nian er tong chu ban she, 1986). [Übersetzungen ausländischer Lyrik]. [Enthält] : Friedrich Gottlieb Klopstock, Johann Wolfgang von Goethe, Friedrich Schiller, Clemens Brentano, Ludwig Uhland, Joseph von Eichendorff, Wilhelm Müller, Annette von Droste-Hülshoff , Heinrich Heine, August Heinrich Hoffmann von Fallersleben, Karl Philipp Moritz, Theodor Storm, Georg Weerth, Gerhart Hauptmann, Hermann Hesse, Josef Reding, Nikolaus Lenau, Rainer Maria Rilke, Gottfried Keller GHʞ*ĉ [WC,Din10]

Keller, Hans = Keller, Hans Kaspar (Zürich 1908-1999 Bern) : Diplomat Biographie 1963 Liu Shaoqi trifft Hans Kaspar Keller in Beijing. [CS3] 1963-1966 Hans Keller ist Botschafter der schweizerischen Botschaft in Beijing. [SBC1]

Keller, Harry August (1889-) : Schweizerischer Diplomat Biographie 1940-1949 Harry August Keller ist Konsul des schweizerischen Generalkonsulats in Hong Kong. [CS6]

Keller, Helen = Keller, Helen Adams (Tuscumbia, Ala. 1880-1968 Easton, Conn.) : Taubblinde Schriftstellerin Bibliographie : Autor 1933 [Keller, Helen]. Mang long nü zi Kele shi zi zhuan. Gao Junwei yi. (Shanghai : Shang wu yin shu guan, 1933). (Han yi shi jie ming zhu. Xin shi ji wan you wen ku ; 1). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903) ͯͰSYĒͱƶ [WC] 1934 [Keller, Helen]. Hailun Kaile zi zhuan : long ya xia nü zi cheng gong ji. Hailun Kaile zhu ; Ying Yuantao yi. (Shanghai : Qing nian xie hui shu ju, 1934). (Qing nian cong shu ; 2). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒƶ : ͰͳʹSYǹǺL 1954 [Keller, Helen]. Yi ge zheng fu bu le de ren. Kaile zhuan ; Zhang Zaixian yi. (Taibei : Shi jie shu ju, 1954). (Shi jie qing nian cong shu). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ē͵ͶȜͅ'_ [WC] 1963 [Keller, Helen]. Wo de xin yang. Kaile zhuan ; Chen Chengzhi yi. (Taibei : Ya zhou si wie dun bao xue hui, 1963). Übersetzung von Keller, Helen. My religion. (Garden City, N.Y. : Doubleday, Page & Co., 1927). = Keller, Helen. Light in my darkness. Rev. and ed. by Ray Silverman. (West Chester, Pa. : Chrysalis Books, 1994). ɴ'Íɷ [WC] Report Title - p. 158 of 558

1966 [Keller, Helen]. Meiguo wei ren zhuan ji. Hailun Kaile deng zhuang ; Zheng wen shu ju yi. (Taibei : Zheng wen shu ju, 1966). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). •—ͷ_L [WC] 1968 [Keller, Helen]. Hailun Kaile zi zhuan. Hailun Kaile zhu ; Zhang Liankang yi. (Taibei : Heng he, 1968). (Heng he wen ji ; 2). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎ.ͲĒƶ [WC] 1969 [Keller, Helen]. Hailun Kaile de xin yang. Kaile zhuan ; Song Caiwen yi. (Tainan : Wen dao, 1969). Übersetzung von Keller, Helen. My religion. (Garden City, N.Y. : Doubleday, Page & Co., 1927). = Keller, Helen. Light in my darkness. Rev. ed. By Ray Silverman ; foreword by Dorothy Herrmann. Rev. Ed. (West Chester, Pa. : Chrysalis Books, 2000). ĵƎͲĒ'Íɷ [WC] 1972 [Keller, Helen]. Hailun Kaile zi zhuan. Kaile zhu ; Chen Huiling yi. (Tainan : Bei yi, 1972). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒƶ [WC] 1977 [Keller, Helen]. Er shi shi ji de qi ji : Hailun Kaile zhuan. Hailun Kaile zhu ; Xu Yuanchun yi. (Gaoxiong : Da zhong, 1977). (Shi jie wie ren zhuan ji ; 9). ). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ʛȵ ȶ'Ę͸ : ĵƎͲĒ [WC] 1978 [Keller, Helen]. Hailun Kaile zi zhuan. Kaile Hailun zhu ; Huang Rulan yi. (Taibei : Zheng wen shu ju, 1978). (Shi jie ming zhu ; 91). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎ.ͲĒƶ [WC] 1979 [Keller, Helen]. Hailun Kaile zi zhuan. Hailun Kaile zhuan ; Li Guangyuan yi. (Tainan : Xin shi ji, 1979). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒƶ [WC] 1980 [Keller, Helen]. Hailun Kaile. Hailun Kaile zuo zhe ; Liang Shiqiu zhu bian ; Wang Xiang yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1980). (Ming ren wei ren zhuan ji quan ji ; 92). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒ Report Title - p. 159 of 558

1981 [Keller, Helen]. Wo sheng huo de gu shi : Hailun Kaile zi zhuan. Hailun Kaile zhu ; Zhu Yuan yi. (Beijing : Guang bo chu ban she, 1981). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ɴ.Ȑ'˂€ : ĵ¯͹Ēƶö [WC] 1985 [Keller, Helen]. Hailun Kaile zi zhuan. Wang Jinghua yi zhu. (Tainan : Da xia chu ban she, 1985). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎ.ͲĒƶ [WC] 1986 [Keller, Helen]. Jiao yu de qi ji : chuang qi zhe Hailun Kaile. Yuehan Meixi [John Albert Macy] bian ; Zhou Shuitao yi. (Shanghai : Shanghai jiao tong da xue chu ban she, 1986). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903) ƈǍ'Ęͺ ͻĘ~ĵƎͲĒ [WC] 1987 [Keller, Helen]. Chang kai de men : Hailun Kaile xiao pin wen xuan. Hailun Kaile zhu ; Tian Zengxiang yi. (Taibei : Dao sheng, 1987). (Dao sheng bai he wen ku). Übersetzung von Keller, Helen. The open door. (Garden City, N.Y. : Doubleday, 1957). ͼͽ'e : ĵƎͲĒ5»‡7 [WC] 1987 [Keller, Helen]. Yu na po lun qi ming de nü ren. Kaile Huaite ; Li Jue yi. (Changsha : Hunan ren min chu ban she, 1987). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). Ċ;Ϳ΀΁ˆ'S_ [WC] 1988 [Keller, Helen]. Wo de yi sheng. Hailun Kaile. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1988). (Shi jie wen xue ming zhu jing cui ; 47). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ɴ'. [WC] 1989 [Keller, Helen]. Hailun Kaile zhuan. (Taibei : Lian guang tu shu gu fen you xian gong si, 1989). (Shi jie ming zuo tu hua gu shi ; 9). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎ.ͲĒ [WC] 1991 Shi jie wen xue ming zhu jing cui. Zhong ying dui zhao. Vol. 1-72. (Taibei : Lu qiao, 1991). (Lu qiao er tong di san zuo tu shu guan). [Enthält] : Homer; Alexandre Dumas; Helen Keller; Mark Twain; Robert Louis Stevenson; Anthony Hope; Charles Dickens; Thomas Hardy; Edgar Allan Poe; Johanna Spyri; Arthur Conan Doyle, Sir; Jack London; Lew Wallace; Charlotte Bronte; Jules Verne; Emily Bronte; Miguel de Cervantes Saavedra; Emma Orczy; Richard Henry Dana; William Shakespeare; Rudyard Kipling; Herman Melville; Sir Walter Scott, bart.; Victor Hugo; James Fenimore Cooper; Johann David Wyss; Jane Austen; Henry James; Jonathan Swift; Stephen Crane; Anna Sewell; Nathaniel Hawthorne; Bram Stoker; Daniel Defoe; H G Wells; William Bligh; Mary Wallstonecraft Shelley; Fyodor Dostoyevsky; O. Henry [William Sydney Porter]; Joseph Conrad. †‡iˆ‰¼½ [WC] Report Title - p. 160 of 558

1991 [Keller, Helen]. Chang kai de men : Hailun Kaile xiao pin duan yu lu. Kaile zhu ; Shi Tao, Xin Yi bian yi. (Shanghai : Shanghai ren min chu ban she, 1991). (Qing nian yi cong). Übersetzung von Keller, Helen. The open door. (Garden City, N.Y. : Doubleday, 1957). ͼ΂'ʣ : ĵ¯͹Ē5»3΃Ĺ [WC] 1992 [Keller, Helen]. Wo de sheng huo : Hailun Kaile zi zhuan. Hailun Kaile zhu ; Fang Ruojun yi. (Taizhong : Chen xing chu ban, 1992). (Jing cao cong shu ; 19). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ɴ'.Ȑ : ĵƎͲĒƶ [WC] 1992 [Keller, Helen]. Wo de sheng huo gu shi. Kaile ; Deng Xin yi. (Beijing : Kai ming chu ban she, 1992). (Ying han dui zhao shi jie ming zhu lian huan hua). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ɴ'.Ȑ˂€ [WC] 1993 [Keller, Helen]. Hailun Kaile zhuan. Hailun Kaile zhu ; Zeng Xiaoying gai xie ; Zheng Shufen nei wen hui tu. (Taibei : Taiwan dong fang, 1993). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒ [WC] 1996 [Keller, Helen]. Hailun Kaile zi zhuan. Kaile ; Chen Manrong yi. (Tinan : , 1996). (Shi jie wen xue ming zhu ; 14). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒƶ [WC] 1996 [Keller, Helen]. Hei an zhong de guang : Hailun Kaile de xin ling shi jie. Kaile zhu ; Xifoman [Ray Silverman] gai bian ; Cai Daian fan yi. (Taibei : Ya ge, 1996). (Mu guang cong shu. fu zong ce hua ; 3). Übersetzung von Keller, Helen. My religion. (Garden City, N.Y. : Doubleday, Page & Co., 1927). = Keller, Helen. Light in my darkness. Rev. and ed. by Ray Silverman. (West Chester, Pa. : Chrysalis Books, 1994). ΄”'™ : ĵƎͲĒ'‘ † [WC] 1998 [Keller, Helen]. Wo de sheng huo de gu shi. Kaile ; Zhu Yuan yi. (Beijing : Zhongguo mang wen chu ban she, 1998). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ɴ.Ȑ'˂€ [WC] 1998 [Keller, Helen]. Wo de yi sheng. Rewritten by David Oliphant ; Hailun Kaile. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1998). (Shi jie wen xue ming zhu jing cui ; 56). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ɴ'. [WC] Report Title - p. 161 of 558

2000 [Keller, Helen]. Hailun Kaile zhuan. Hailun Kaile yuan zhu ; Chen Guangren gai xie. (Yanji : Yanbian da xue, 2000). (Shao nian bi du wen xue ming zhu ; 2). Übersetzung von Keller, Helen. The story of my life ; with her letters (1887-1901) and a supplementary account of her education ; including passages from the reports and letters of her teacher, Anne Mansfield Sullivan. (New York, N.Y. : Doubleday, Page & Co., 1903). ĵƎͲĒ [WC]

Bibliographie : erwähnt in 1962 Zhang, Zhangxian. Hailun Kaile zi zhuan. (Tainan : Shuang ye, 1962). [Biographie von Helen Keller und Anne Sullivan]. ĵƎͲĒƶ [WC] 1965 [Hickok, Lorena A.]. Hailong Kaile gu shi. Yang Shaokun he yi. (Xianggang : Xianggang zhong xi wen hua jiao liu she, 1965). Übersetzung von Hickok, Lorena A. The story of Helen Keller. (New York, N.Y. : Grosset & Dunlap, 1958). ĵƎͲĒ˂€ [WC] 1974 Zhao, Changnian. Hailun Kaile de yi sheng. Zhao Changnian bian zhuan. (Taibei : Zheng wen, 1974). (Gao shui zhun de du xu, du zhe wen ku ; 151). [Biographie von Helen Keller]. ĵƎͲĒ'. [WC] 1980 Hailun Kaile : yi wei mei guo mang long nü zuo jia, jiao yu jia de gu shi. Xie Weijia bian yi. (Beijing : Beijing mang wen chu ban she, 1980). [Abhandlung über Helen Keller]. ĵ¯͹Ē ĺ•Hͯ΅Sº* Ǎ*'˂€ [WC] 1982 Peisitaluoqi. Peisitaluoqi zuo zhe ; Liang Shiqu zhu bian ; Zhang Pinghe yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 91). [Biographie von Johann Heinrich Pestalozzi]. [Enthält] : Hailun Kaile = Helen Keller, Lusi = Babe Ruth. Άz·Έä 1983 Huang, Guiyun. Hailun Kaile. (Gaoxiong : Da zhong shu ju, 1983). (You tong gu shi ji ; 29). [Biographie von Helen Keller]. ĵƎͲĒ [WC] 1984 Bo, Te. Hailun Kaile de qui ji. Bo Te zhu ; Shui niu chu ban she bian ji bu bian yi. (Taibei : Shui niu tu shu gong si, 1984). (Zhi shi bo lan ; 20). [Biographie von Helen Keller]. ĵƎͲĒ'Ę͸ [WC] 1984 Liao, Qingxiu ; Lan Xiangyun. Tuo'ersitai ; Hailun Kaile. (Taibei : Guang fu shu ju, 1984). (Li ti zhuan ji. Shi jie er tong zhuan ji wen xue quan ji ; 2). [Biographie von Leo Tolstoy und Helen Keller]. Ĩžz͝ ; ĵƎͲĒ [WC] 1989 Yu, Yuexia. Hailun Kaile. (Taibei : Niu dun chu ban gu fen you xian gong si, 1989). (Xiao niu dun xue xi man hua xi lie. Man hua shi jie ming ren zhuan ji ; 24). [Biographie von Helen Keller]. ĵ¯ ͹Ē [WC] 1990 Wu, Fuzhang, Wu, Zongda. Hailun Kaile. Lin Zhaojin bian ju. (Taibei : Niu dun chu ban gu fen you xian gong si, 1990). (Man hua shi jie ming ren zhuan ji ; 24. Xiao niu dun xue xi man hua xi lie). [Biographie von Helen Keller]. ĵƎͲĒ [WC] 1992 Hailun Kaile zhuan. Yi qun shu ju bian ji bu bian zhu. (Taibei : Yi qun shu dian gu fen you xian gong si, 1992). (Er tong shu guan. Xi yang weir en zhuan ji cong shu ; 1). [Biographie von Helen Keller]. ĵƎͲĒ [WC] Report Title - p. 162 of 558

1992 [Davidson, Margaret]. Chun feng hua yu. Deweisen zhu ; Luzhang Meiling yi. (Taizhong : Chen xing fa xing, 1992). (Jing cao cong shu ; 17). Übersetzung von Davidson, Margaret. Helen Keller. Ill. By Wendy Watson. (New York, N.Y. : Scholastic, 1969). (Scholastic biography). [Biographie von Helen Keller und Anne Sullivan]. IJɵΉ [WC] 1993 Bo, Te. Hailun Kaile de qi ji ; Linken de qing shao nian shi dai. Bo Te, Sang Debao yuan zhu ; Shui niu chu ban she bian ji wei yuan hui bian yi. (Zhi shi bo lan ; 8. Wen ming shi jie de qing shao nian zhi shi cong shu). (Taibei : Shui niu tu shu, 1993). [Biographie von Helen Keller und Abraham Lincoln]. ĵƎͲĒ'Ę͸ ; ŘΊ'ɧ΋Ŭw¥ [WC] 1995 Huang, Zhengqing. Hailun Kaile zi zhuan. (Tainan : Wen guo, 1995). (Zhuan ji cong kan ; 1). [Biographie von Helen Keller]. ĵƎͲĒƶ [WC] 1995 [Macdonald, Fiona]. Hailun Kaile. Maitangna yuan zhu ; Qiu Yanming, Tang Xiao he yi. (Taibei : Taiwan dong hua, 1995). (Shi jie ming ren zhuan ji cong shu). Übersetzung von Macdonald, Fiona. Helen Keller : the deaf and blind woman who conquered her disabilities and devoted her life to campaign for other people. (Watford : Exley, 1992). ĵƎͲĒ [WC] 1997 Hong, Xiwen. Hailun Kaile. Hong ; Liu Shengjun hua. (Kuala Lumpur : Malaiya wen hua shi ye, 1997). (Ming ren xiao zhuan hua ku. A picture-story library of celebrities). [Biographie von Helen Keller]. ĵ¯͹Ē [WC] 1997 Liang, Hongyan. Sheng ming ti kuang mang : Hailun Kaile. (Beijing : Beijing tu shu guan chu ban she, 1997). (Shi jie ren wu zhuan jig u shi cong shu ; 4). [Biographie von Helen Keller]. .Þ'™Ό : ĵƎ͹Ē [WC] 1998 [Morgan, Nina ; Rowe, Gavin]. Hailun Kaile. Nina Mogen yuan zhu ; Jia Wenluo hui tu. (Johor Bahru : Cai hong chu ban gong si, 1998). (Wei ren zhuan ji). Übersetzung von Morgan, Nina. Helen Keller. Illustrated by Gavin Rowe. (Hove : Wayland, 1992). ĵ¯͹Ē [WC] 1998 [Nicholson, Lois P.]. Hailun Kaile. Nikeersen ; Yan Kewei yi. (Beijing : Shi jie zhi shi chu ban she, 1998). (Cheng jiu hui huang de can ji ren cong shu). Übersetzung von Nicholson, Lois. Helen Keller : humanitarian. (New York, N.Y. : Chelsea House, 1996). ĵ¯͹Ē [WC] 2000 Hailun Kaile : can zhang zhe zhi guang. Shi yi bian ji bu bian zhu. (Tainan : Shi yi, 2000). (Er tong li zhi tu shu quan ; 7). [Biographie von Helen Keller]. ĵƎͲĒ : ΍Ύ~v™ [WC] 2000 Ma, Jianwei. Gei wo san ri guang ming : Jihailun Yadangsi Kailele = Three days to see : Helen Adams Keller. Ma Jianwei bian yi. (Beijing : Xue yuan chu ban she, 2000). (Ying yu ji chu du wu cong shu). ΏɴÇ­™ɐ : aĵ¯ăz͹Ē [WC] 2000 Xie, Xinwu ; Wu, Xingyong. Hailun Kaile : long mang ren shi de jing shen ling xiue. = Helen Keller. (Taibei : Fu mu yu sheng huo she wen hua shi ye gong si, 2000). (Chuan jia jing dian wen ku. Ju bo bai chuan ; 4). [Biographie von Helen Keller]. ĵƎͲĒ : Ͱͯ_'¼ÙΐΑ [WC]

Keller, Reinhard (München 1934-2014 Landshut) : Maristen Orden Bibliographie : Autor Report Title - p. 163 of 558

1967 Keller, Reinhard. Helden oder Verbrecher? die Passion der Maristen-Schulbrüder und die Leiden der Kirche in China von 1891 bis heute unter dem Kommunismus. (Gröbenzell : Hacker, 1967). [WC]

Keller, William W. (um 2007) : Professor of International Security and Political Science, University of Pittsburgh Bibliographie : Autor 2007 China's rise and the balance of influence in Asia. Ed. by William W. Keller and Thomas G. Rawski. (Pittsburgh, Penn. : University of Pittsburgh Press, 2007). [WC]

Kellermann, Bernhard (Fürth 1879-1951 Klein-Glienicke bei Potsdam) : Schriftsteller Bibliographie : Autor 1940 Kellermann, Bernhard. Jang-tsze-kiang : Erzählung. (Berlin : S. Fischer, 1934). [Yangzi]. [KVK] 1940 Kellermann, Bernhard. Meine Reise in Asien : Iran - Klein-Tibet - Indien - Siam - Japan. (Berlin : S. Fischer, 1940). [Bericht der Asienreise von 1926]. [KVK] 1982 [Kellermann, Bernhard]. Si di wu dao. Huang Xianjun yi. (Fuzhou : Fujian ren min chu ban she, 1982). Übersetzung von Kellermann, Bernhard. Totentanz. (Berlin : Aufbau-Verlag, 1948). ̘'ΒΓ [WC] 1989 [Kellermann, Bernhard. Der Tunnel]. Diao Chengjun yi. (Beijing : Ren min wen xue chu ban she, 1989). Übersetzung von Kellermann, Bernhard. Der Tunnel : Roman. (Berlin : S. Fischer, 1913). G‡‡ΔΕΖ - ΗΘÍΙ [WC,Din10]

Kellett, Henry (Tipperary, Irland 1806-1875 Tipperary, Irland) : Kapitän, Vize-Admiral Biographie 1840-1941 Henry Kellett nimmt an den Eroberungen von Guangzhou (Guangdong) und den Operationen am Yangzi teil. [ODNB] 1869-1871 Henry Kellett ist Kommandant in China. [ODNB]

Bibliographie : erwähnt in 1852-1857 Seemann, Berthold [Carl]. The botany of the voyage of H.M.S. Herald : under the command of captain Henry Kellett, R.N., C.B., during the years 1845-51. (London : L. Reeve, 1852-1857).

Kelley, Gary (Algona, Iowa.1945-) : Maler, Illustrator Bibliographie : Autor 1995 [Irving, Washington]. Li bo da meng. Lin Liang yi xie ; Gairui Kaili [Gary Kelley] hui tu. (Taibei : Taiwan mai ke, 1995). (Da shi ming zuo hui ben ; 9). Übersetzung von Irving, Washington. Rip Van Winkle. In : The sketch book of Geoffrey Crayon, Gent. (London : John Murray, 1819-1820). īpý [WC] Report Title - p. 164 of 558

2000 [Poe, Edgar Allan]. Zhan li de jiao luo. Ailun Po wen ; Gairui Kaili [Gary Kelley] tu ; Zhao Meihui yi. (Taibei : Gelin wen hua, 2000). (Meng xiang jia xi lie ; 35). Übersetzung von Poe, Edgar Allan. Tales of mystery and imagination. (New York, N.Y. : Heritage Press, 1941). ΚΛ'˅Μ [WC]

Kelling, Rudolf (1894-1948) : Deutscher Architekt Bibliographie : Autor 1935 Kelling, Rudolf. Das chinesische Wohnhaus. Mit einem 2. Teil über das frühchinesische Haus ; unter Verwendung von Ergebnissen aus Übungen von [August] Conrady im Ostasiatischen Seminar der Universität Leipzig von Bruno Schindler. (Tokyo : Deutsche Gesellschaft für Natur- und Völkerkunde Ostasiens, 1935). (Mitteilungen der Deutschen Gesellschaft für Natur- und Völkerkunde Ostasiens ; Suppl. Bd. 13). https://catalog.hathitrust.org/Record/002241627. [Yuan]

Kellner, Johann (um 1589) Bibliographie : Autor 1589 Gonzàlez de Mendoza, Juan. Ein neuwe, kurze, hochwarhafftige Beschreibung dess Königreichs China : in hispanischer Sprach beschrieben, und nunmehr in hoch teutssch gebracht von Johann Kellner. (Franckfurt am Mayn : Sigmund Feyrabend, 1589). [WC]

Kelly, Andrea (um 1992) Bibliographie : Autor 1992 Lee, Lilian [Li, Bihua]. The last princess of Manchuria. Transl. by Andrea Kelly. (New York, N.Y. : Morrow, 1992). Übersetzung von Li, Bihua. Chuan dao fang zi. (Taibei : Huang guan, 1990). Ν˼͟Y [WC]

Kelly, Jeanne (um 1979) Bibliographie : Autor 1979 Ch'ien, Chung-shu [Qian, Zhongshu]. Fortress besieged. Transl. by Jeanne Kelly and Nathan K. Mao. (Bloomington, Ind. : Indiana University Press, 1979). (Chinese literature in transition). Übersetzung von Qian, Zhongshu. Wei cheng. (Shanghai : Chen guang chu ban gong si, 1947). Ξ# [WC]

Kelz, Heinrich P. (1940-) : Professor Institut für Kommunikationsforschung und Phonetik der Universität Bonn Bibliographie : Autor 1996 Chiao, Wei ; Kelz, Heinrich P. Wörterbuch der Wirtschaftssprache deutsch-chinesisch. (Bonn : Dümmler, 1996). [KVK]

Kemnitz, Hans Arthur von (Charlottenburg 1870-1955 Freiburg i.B.) : Diplomat, Politiker Biographie 1906 Hans Arthur von Kemnitz ist Gesandter der deutschen Gesandtschaft in Beijing. [SteA1:S. 593] Report Title - p. 165 of 558

Kemp, David (Melbourne 1941-) : Politiker Biographie 1999 David Kemp besucht Beijing für Gespräche mit dem Chinese Education Ministry und mit Beamten des Bildungswesen. [Tho2]

Kemp, Emily Georgiana (1860-1939) : Englische Malerin, Schriftstellerin Bibliographie : Autor 1909 Kemp, Emily Georgiana. The face of China : travels in east, north, central and western China ; with some account of the new schools, universities, missions, and the old religious sacred places of confucianism, , and taoism. (London : Chatto & Windus, 1909). https://archive.org/stream/cu31924023115516#page/n9/mode/2up. [Yale] 1910 Kemp, E[mily] G[eorgiana]. The face of Manchuria, Korea, Russian Turkestan. Written and illustrated with XXIV plates. (London : Chatto & Windus, 1910). https://archive.org/stream/faceofmanchuriak00kemp#page/n7/mode/2up. [WC] 1921 Kemp, Emily Georgiana. Chinese mettle. (London : Hodder and Stoughton, 1921). [Bericht ihrer Reise durch Yunnan und Guizhou]. https://archive.org/stream/chinesemettle00kemp#page/n7/mode/2up. [Cla]

Kempe, Richard (1906-) : Deutscher Diplomat Biographie 1936 Richard Kempe ist Vize-Konsul des deutschen Konsulats in Shanghai. [Leut7:S. 529] 1937 Richard Kempe ist Vize-Konsul des deutschen Konsulats inj Guangzhou. [Leut7:S. 529] 1938 Richard Kempe ist Legationssekretär der deutschen Botschaft in Hankou. [Leut7:S. 529]

Kempgen, Wilhelm (1888-1973) : Missionar Rheinische Misisonsgesellschaft Biographie 1921-1937 Wilhelm Kmpgen ist Missionar der Rheinischen Missionsgesellschaft in China. [VEM] 1954-1955 Wilhelm Kmpgen ist Missionar der Rheinischen Missionsgesellschaft in Hong Kong. [VEM]

Kempien, Rainer (um 1981) Kempski, Hans Ulrich (Dramburg, Pommern 1922-2007 München) : Journalist Bibliographie : Autor 1957 Kempski, Hans Ulrich. Rote Sonne über gelber Erde : meine Reise durch China und Japan. (Oldenburg ; Hamburg : Gerhard Stalling, 1957). [Bericht über seine Reise 1957 im Auftrag der Süddeutschen Zeitung, Beijing, Wuhan, Shanghai]. [Cla,KVK]

Kendall, Elizabeth = Kendall, Elizabeth Kimball (1855–1952) : Amerikanische Professorin of History, Wellesley College Bibliographie : Autor 1913 Kendall, Elizabeth. A wayfarer in China : impressions of a trip across West China and Mongolia. With illustrations. (London : Constable, 1913). https://archive.org/stream/wayfarerinchinai00kendrich#page/n7/mode/2up. [Cor 1] Report Title - p. 166 of 558

Kendall, Robert Rogers (1872-) : Amerikanischer Architekt Biographie 1922-1928 Robert Rogers Kendall ist Architekt in Beijing. [Int,Who4]

Kendrick, John (Harwich, Mass. ca. 1840-1794 Honolulu, Hawaii) : Kapitän Biographie 1789 John Kendrick reist mit der Washington nach China um einen Handel mit Sandelholz zu eröffnen. [Shav1] 1793-1794 John Kendruck macht zwei weitere Handels-Reisen nach China. [Shav1]

Kenndy, Raymond (um 1996) Bibliographie : Autor 1996 [Irving, Washington]. Huashengdun Ouwen duan pian zuo pin. = Selections from Washington Irving. Ouwen yuan zhu ; Virginia French Allen gai xie ; Sun Jingsheng yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1996). ŃΟΠ. Ƙ‡34º» [Enthält] : [Kingsley, Sidney]. Ai guo zhe. Jinsili ; Kennidi [Raymond Kenndy] gai xie ; Ling Yongfu zhu shi. Übersetzung von Kingsley, Sidney. The patriots : a play in a prologue and three acts. (New York, N.Y. : Random House, 1943). [Campion, Nardi Reeder]. Zi you zhi sheng. Jacqueline Klat Cooper gai xi ; Li Keqin zhu shi. Übersetzung von Campion, Nardi Reeder. The voice of freedom : Patrick Henry. Adapted by Jacqueline Klat Cooper. (Greenwich, Conn. : Fawcett, 1961). [WC]

Kennedy, Arthur Edward = Kennedy, Arthur Edward Sir (Cultra, Irland 1810-1883 Rotes Meer, bei Aden, Selbstmord) : Gouverneur von Hong Kong Biographie 1872-1877 Arthur Edward Kennedy ist Gouverneur von Hong Kong. [Wik]

Kennedy, Duncan (1809-1887) : Amerikanischer Pastor Second Street Presbyterian Church Bibliographie : Autor 1849 Kennedy, Duncan. Sermon delivered May 6, 1849, in the North Dutch Church, Albany, on occasion of the lamented death of the Rev. William J. Pohlman, late missionary to China; and with some modification, on June 10th, in the city of New York, as the annual missionary discourse before the General Synod of the Reformed Dutch Church. (Albany : Joel Munsey, 1849). https://archive.org/details/sermondeliveredm00kenn. [WC]

Kennedy, George A. = Kennedy, George Alexander (Moganshan (Sommerfrische),Tangxi, Zhejiang (Wohnort) 1901-1960 auf See während der Heimreise von Japan nach Amerika) : Professor of Chinese Yale University Biographie 1922 George A. Kennedy graduiert in Griechisch und Latein am College of Wooster, Ohio. [WSS] Report Title - p. 167 of 558

1922-1928 George A. Kennedy macht theologische Studien und unterrichtet in China. [WSS] 1929-1932 George A. Kennedy unterrichtet an der Shanghai Public School und beteiligt sich am Projekt der Reformierung der Prostitution in Shanghai. [WSS] 1932 George A. Kennedy reist nach Berlin. [WSS] 1932-1937 George A. Kennedy studiert am Seminar für Orientalische Sprachen der Universität Berlin. [WSS] 1934 George A. Kennedy erhält das Dolmetscherdiplom für Chinesisch und Japanisch der deutschen Regierung. [WSS] 1935 George A. Kennedy wird Mitglied der American Oriental Society. [AOS] 1935-1937 George A. Kennedy ist Lecturer für Chinesisch an der Yale University. [WSS] 1937 George A. Kennedy promoviert in Chinesisch an der Universität Berlin. [Hon] 1937-1943 George A. Kennedy ist Assistant Professor of Chinese an der Yale University. [Hon] 1942-1944 George A. Kennedy ist Direktor der Military Intelligence School und des Army Specialized Training Program der Yale University. [Hon] 1942-1949 George A. Kennedy ist Mitherausgeber des Journal of the American Oriental Society und Mitglied des Committee on Chinese Studies des American Council of Learned Societies. [ACLS,AOS] 1943-1954 George A. Kennedy ist Associate Professor Chinese an der Yale University. [Hon] 1947-1960 George A. Kennedy ist Kurator der chinesischen Bibliothek der Yale University. [WSS] 1948-1949 George A. Kennedy ist Fulbright Fellow und Dozent an der Beijing-Universität. [WSS] 1954-1960 George A. Kennedy ist Professor of Chinese an der Yale University. [Hon] 1959-1960 George A. Kennedy hält sich in Japan auf. [WSS]

Bibliographie : Autor 1938 Kennedy, George A. A beginner's Englisch-Chinese vocabulary. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1938). 1939 Kennedy, George A. Chinese reading for beginners. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1939). (Mirror series A, no 5). 1939 Kennedy, George A. Key to Chinese reading for beginners. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1939). 1939 Kennedy, George Alexander. Die Rolle des Geständnisses im chinesischen Gesetz. (Berlin : Tiefenbach und Mittelhäuser, 1939). Diss. Univ. Berlin, 1939. http://andreassommer.tk/download/ZrBJAQAAIAAJ-die-rolle-des-gestandnisses-im-chinesischen-gesetz. [WC] 1939 Ware, James R. ; Kennedy, George A. Elementary Chinese texts used at Harvard University. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1939). 1939 Ware, James R. ; Kennedy, George A. Intermediate Chinese texts used at Harvard University. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1939). 1942 Kennedy, George A. Simple Chinese stories. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1942). (Mirror series A, no 6). 1943 Kennedy, George A. Index of characters : writing charts. (New Haven, Conn. : Yale University, Department of Oriental Studies, 1943). (Mirror series B, no 6). Report Title - p. 168 of 558

1944 Kennedy, George A. Chinese reading for beginners. (New Haven, Conn. : Yale University Press ; London : Oxford University Press, 1944). (Mirror series A, no 5). 1946 DeFrancis, John. Beginning Chinese. Ed. by Henry C. Fenn, George A. Kennedy. (New Haven, Conn. : Yale University Press, 1946). (Yale linguistic series ; 1). [Rev. ed. 1963]. 1949 Stories from ancient China. Ed. by Mary Rouse and George A. Kennedy. (New Haven, Conn. : Yale University Press, 1949). (Mirror series A, no 7). 1952-1956 Wennti. No 1-10 (1952-1956). [Ed. George A. Kennedy]. (New Haven, Conn. : Yale University, 1952-1956). 1953 Kennedy, George A. ZH guide : an introduction to sinology. (New Haven, Conn. : Far Eastern Publications, 1953). 1954 Minimum vocabularies of written Chinese. Ed. by George A. Kennedy. (New Haven, Conn. : Yale University, Sinological Seminar, 1954). 1964 Kennedy, George A. Selected works of George A. Kennedy. Ed. by Tien-yi Li. (New Haven, Conn. : Yale University, Far Eastern Publications, 1964). [WC]

Bibliographie : erwähnt in 2006 George A. Kennedy : http://www.umass.edu/wsp/project/kennedy/bio.html.

Kennedy, John F. = Kennedy, John Fitzgerald (Brookline, Mass. 1917-1963 Dallas, Texas) : 35. Präsident Amerikas Bibliographie : erwähnt in 1982 Gannaidi. Liang Shiqu zhu bian ; Zhanmushi Limeng zuo zhe ; Zhan Chengmo yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 81). [John F. Kennedy]. Ρ΢Σ

Kennedy, Mary (1931 ?-2016 ?) Bibliographie : Autor 1968 [Xue, Tao]. I am a thought of you : poems by Sie Thao (Hung Tu)=, written in China in the ninth century ; adapted by Mary Kennedy. (New york, N.Y. : Gotham Book Mart, 1968). [WC] 1969 Eaton, Evelyn. Go ask the river. (New York, N.Y. : Harcourt, Brace & World, 1969). [Enthält] : Poems, by Hung Tu [Xue Tao], adapted by Mary Kennedy. [WC]

Kennedy, Thomas L. = Kennedy, Thomas Larew (1930-2015) : Professor of History, Washington State University Biographie 1968 Thomas L. Kennedy promoviert an der Columbia University. [WC]

Bibliographie : Autor 1968 Kennedy, Thomas Larew. The establishment and development of the Kiangnan arsenal 1860 to 1895. (New York, N.Y. : Columbia University, 1968). Diss. Columbia Univ., 1968. [Jiangnan]. [WC] Report Title - p. 169 of 558

1978 Kennedy, Thomas L. The arms of Kiangnan : modernization in Chinese ordnance industry, 1860-1895. (Boulder, Colo. : Westview Press, 1978). (Studies of the East Asian Institute of Columbia University). [WC] 1980 Computers, language reform and lexicography in China : a report by the CETA delegation. Ed. by Jim Mathias and Thomas L. Kennedy. (Washington D.C. : Washington State University Press, 1980). [WC] 1992 [Kennedy, Thomas L.]. Li Hongzhang yu Zhongguo jun shi gong ye jin dai hua. T.L. Kangniande zhu ; Yang Tianhong, Chen Li deng yi. (Chengdu : Sichuan da xue chu ban she, 1992). Übersetzung von Kennedy, Thomas L. The arms of Kiangnan : modernization in Chinese ordnance industry, 1860-1895. (Boulder, Colo. : Westview Press, 1978). (Studies of the East Asian Institute of Columbia University). īΤΥĊ”HΦ€ͫΧ˒¥ɵ [WC] 1993 Zeng, Jifen. Testimony of a confucian woman : the autobiography of Mrs. Nie Zeng Jifen, 1852-1942. Transl. and ann. by Thomas L. Kennedy ; ed. by Thomas L. Kennedy and Micki Kennedy. (Athens, Ga. : University of Eorgia Press, 1993). [WC] 2002 Zeng, Baosun. Confucian feminist : memoirs of Zeng Baosun (1893-1978). Transl. and adapted by Thomas L. Kennedy. (Philadelphia, Penn. : American Philosophical Society, 2002). (Transactions of the American Philosophical Society ; 92, pt. 1). [WC]

Kenner, Hugh (Peterborough, Ontario 1923-2003 Athens, Georgia) : Professor University of California, Santa Barbara ; ; University of Georgia Bibliographie : Autor 1951 Kenner, Hugh. The poetry of Ezra Pound. (London : Faber and Faber, 1951). [WC] 1953 Pound, Ezra. The translations of Ezra Pound. With an introd. by Hugh Kenner. (New York, N.Y. : New Directions, 1953). [WC] 1971 Kenner, Hugh. The Pound era. (Berkeley : University of California Press, 1971). [AOI]

Kennett, Jeffrey = Kennett, Jeffrey Gibb (Melbourne 1948-) : Politiker, Premier of Victoria Biographie 1993 Jeffrey Kennett besucht Jiangsu. [Mac40:S. 193]

Kennett, John (um 1955) Bibliographie : Autor 2000 [Dickens, Charles]. Dawei Kebofei'er. Digengsi ; Kennite [John Kennett] ; Zhang Junhou. (Beijing : Shi jie zhi shi chu ban she, 2000). Übersetzung von Dickens, Charles. The personal history of David Copperfield. (London : Bradbury & Evans, 1850). [Issued in 20 monthly parts, May 1849-Nov. 1850]. ΨhΩÅɁ [WC] 2000 [Dumas, Alexandre père]. San ge huo qiang shou. Dazhongma zhu ; Kennite [John Kennett] ; Hu Guocheng yi. (Beijing : Shi jie zhi shi chu ban she, 2000). (Shi jie ming zhu su xie ying han dui zhao du wu). Übersetzung von Dumas, Alexandre père. Les trois mousquetaires. In : Le Siècle ; mars à juillet 1844. = (Paris : Baudry, 1844). Übersetzung von Kennett, John. The three musketeers. Retold by John Kennett. (Glasgow : Blackie, 1963). (Kennett library ; no 26). ÇƼΪΫń [WC] Report Title - p. 170 of 558

2000 [Kennett, John ; Austen, Jane]. Ao man yu pian jian. Aositing ; Kennite [John Kennett] ; Zhou Xiaofeng yi. (Beijing : Shi jie zhi shi chu ban she, 2000). (Shi jie ming zhu su xie ying han dui zhao wu du). Übersetzung von Kennett, John. Pride and prejudice : a play : from the novel by Jane Austen. Dramatized by J. Kennett. (London : Blackie & Son, 1955). [Adaptation von Austen, Jane. Pride and prejudice : a novel. Vol. 1-3. (London : T. Egerton, 1813)]. άέĊήί [WC] 2000 [Verne, Jules]. Di xin you ji. Fanerna ; Kennite [John Kennett] ; Jun Hou, Xu Ming. (Beijing : Shi jie zhi shi chu ban she, 2000). (Shi jie ming zhu su xie (cha tu) ying han dui zhao du wu). Übersetzung von Verne, Jules. Voyage au centre de la terre. (Paris : J. Hetzel, 1864). (Bibliothèque d'éducation et de récréation). Übersetzung von Verne, Jules. 20'000 leagues under the sea. Retold by John Kennett. (London : Blackie, 1958). PƬa [WC]

Kennettsuo, John (um 2000) Bibliographie : Autor 2000 [Twain, Mark]. Tangmu Suoya li xian ji. Make Tuwen ; Kennite [John Kennettsuo] xie ; Gao Jing yi. (Beijing : Shi jie zhi shi chu ban she, 2000). (Shi jie ming zhu suo xie. Ying han dui zhao wu wu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). Ôú͚óa [WC]

Kenny, Anthony = Kenny, Anthony John Patrick Sir (Liverpool 1931-) : Philosoph, Dozent Oxford University Bibliographie : Autor 1978 [Kenny, Anthony]. Dika'er. (Taibei : Chang qiao chu ban she, 1978). Übersetzung von Kenny, Anthony. Descartes : a study of his philosophy. (New York, N.Y. : Random House, 1968). ΰ?Ţ [WC]

Kenny, William Joseph (Kilkenny, Irland 1859-1910 Kingsmeadow House, Waterford, Irland) : Englischer Diplomat Biographie 1897-1898 William Joseph Kenny ist Assistan, dann Pro-konsul des britischen Konsulats in Tainan [BC1] 1900-1902 William Joseph Kenny ist Assistant des britischen Konsulats in Tainan. [BC1]

Kent, P.H.B. = Kent, Percy Horace Braund (1876-) Bibliographie : Autor 1907 Kent, P.H.B. Railway enterpriese in China : an account of its origin and development. (London : E. Arnold, 1907). [WC] 1912 Kent, P.H.B. The passing of the Manchus. (London : E. Arnold, 1912). [Bericht über die Revolution 1911-1912]. http://umaclib3.umac.mo/record=b2578921. [WC] 1937 Kent, P.H.B. The twentieth century in the Far East : a perspective of events, cultural influences and policies. (London : E. Arnold, 1937). [WC] Report Title - p. 171 of 558

Kent, William (Bridlington, Yorkshire 1685-1748 London) : Landschaftsmaler, Architekt, Gartengestalter, Innenarchitekt Biographie 1738 Bau des Chinese House der Stowe Landscape Gardens, Buckinghamshire. It is made of wood and painted on canvas inside and out by Francesco Sleter. Jean-Jacques Rousseau : Nouvelle héloïse. Über den Park in Stowe : "Le parc célèbre de Milord Cobham à Staw. C'est un composé de lieux très beaux et très pittoresques dont les aspects ont été choisis en différens pays, et dont tout paroit naturel excepté l'assemblage, comme dans les jardins de la Chine dont je viens de vous parler. Le maître et le créateur de cette superbe solitude y a même fait construire des ruines, des temples, d'anciens édifices, et les tems ainsi que les lieux y sont rassemblés avec une magnificence plus qu'humaine. Voilà précisément de quoi je me plains." https://en.wikipedia.org/wiki/Stowe_House. [Wik]

Kent, William P. = Kent, William Patton (Wytheville, Va. 1857-nach 1924) : Diplomat Biographie 1910-1914 William P. Kent ist Konsul des amerikanischen Konsulats in Yingkou. [PoGra]

Kentish, William Augustus (um 1835) Bibliographie : Autor 1835 Kentish, W[illiam] A[ugustus]. Hudibrastic history of Amherst's embassy to China. (London : Davis & Co., ca. 1835). [William Pitt Amherst]. [WC]

Keon, Michael = Keon, James Michael (Melbourne 1918-2006 Rosebud, Victoria) : Journlist Biographie 1948-1949 Michael Keon ist als Journalist in Beijing. [Wik]

Kepler, Asher Raymond (Easton, Penn. 1879-1942 Lithia, Mass.) : Presbyterianischer Missionar Nantao Christian Institute Biographie 1901-1909 Asher Raymond Kepler ist Missionar in Ningbo (Zhejiang). [BDCC,Who2] 1910-1921 Asher Raymond Kepler ist Missionar in Hunan. [BDCC] 1921-1924 Asher Raymond Kepler ist ist Sekretär des Nantao Institute in Shanghai. [BDCC] 1922 Asher Raymond Kepler ist Organisator der National Christian Conference zur Gründung der Church of Christ in China. [BDCC] 1927-1934 Asher Raymond Kepler ist General-Sekretär der Church of Christ in China. [BDCC] 1939 Asher Raymond Kepler ist Direktor des National Christian Service Council for Wounded Soldiers. [BDCC]

Kepler, Johannes = Gebai'er = Keppler, Johannes (Weil 1571-1630 Regensburg) : Astronom, Mathematiker, Studium der Theologie Report Title - p. 172 of 558

Bibliographie : Autor 1737 Pereira, André ; Kögler, Ignaz. Li xiang kao cheng. [Ergänzungen]. Bd. 1-10. (Beijing : [s.n.], 1737). [Astronomische Abhandlung in denen Ignaz Kögler und André Pereira die Arbeiten von Johannes Kepler, Giovanni Domenico Cassini und Isaac Newton vorstellen]. αȹɬǹ [Ger,Int]

Bibliographie : erwähnt in 1630 Terentius, Johannes [Schreck, Johannes]. Epistolium ex regno Sinarum ad mathematicos europaeos missum : cum commentatiuncula Joannis Keppleri mathematici : ejusdem ex ephemeride anni M.DC.XXX, de insigni defectu solis, apotelesmata calculi rudolphini. (Sagani Silesiae : Excuderunt Petrus Cobius & Johannes Wiske, 1630). 1950 Hammer, Franz. Keplers Rudolphinische Tafeln in China. In : Naturwissenschaftliche Rundschau ; H. 5 (1950). [Johannes Kepler]. [WC]

Ker, William Pollock (Bannfshire, Schottland 1864-1945) : Englischer Diplomat Biographie 1888 William Pollock Ker ist Student Interpreter in China. [Who2] 1902 William Pollock Ker wird Konsul des britischen Konsulats in Wuhu. [Who2] 1905 William Pollock Ker wird Konsul des britischen Konsulats in Nanjing. [Who2] 1909-1917 William Pollock Ker ist britischer Commercial Attaché in China. [Who2] 1917-1926 William Pollock Ker ist Generalkonsul des britischen Konsulats in Tianjin. [CFC]

Kerby, Philip (1893-) Bibliographie : Autor 1927 Kerby, Philip. Beyond the bund. (New York, N.Y. : Payson and Clarke, 1927). [Yuan]

Kergen, Bertha (1875-1942) : Missionarin Rheinische Missionsgesellschaft Biographie 1910-1937 Bertha Kergen ist Missionar der Rheinischen Missionsgesellschaft in China. [VEM]

Kerin, John = Kerin, John Charles (Bowral, New South Wales 1938-) : Politiker,.Minister für Industrie Biographie 1984 John Kerin besucht China. China und Australien unterschreiben eine Vereinbarung über landwirtschaftliche Zusammenarbeit in Beijing. [Tho2] 1992 Eine Geschäfts-Delegation unter John Kerin besucht Guangzhou, Hong Kong und Macao. [Tho2]

Kerlan-Stephens, Anne (um 2001) : Chercheur Centre national de la recherche scientifique Bibliographie : Autor Report Title - p. 173 of 558

1999 Kerlan-Stephens, Anne. Le parfum de l'encre : peintures chinoises de la collection Roy et Marilyn Papp : [exposition, Paris], Musée Cernuschi, 23 septembre-30 décembre 1999. (Paris : Ed. Findakly, 1999). [WC]

Kermode, Derwent William = Kermode, D.W. (Kobe 1898-1960) : Englischer Diplomat Biographie 1941-1942 Derwent William Kermode ist Konsul des britischen Konsulats in Danshui. [Dans1]

Kermode, Frank = Kermode, John Frank Sir (Isle of Man 1919-2010 Cambridge) : King Edward VII-Professor of English, University of Cambridge Bibliographie : Autor 1986 [Kermode, Frank]. Laolunsi. Kemode zhu ; Hu Ying yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 1986). (Xin zhi wen ku ; 4). Übersetzung von Kermode, Frank. Lawrence. (London : Fontana, 1973). β¯z [WC] 1990 [Kermode, Frank]. Laolunsi. Kemode zhu ; Shan Dexing yi. (Taibei : Lian jing, 1990). (Xi fang si xiang jia yi cong ; 35). Übersetzung von Kermode, Frank. Lawrence. (London : Fontana, 1973). γƎz [WC]

Kern, Edward M. = Kern, Edward Meyer (Philadelphia, Penn. 1823-1863 Philadelphia, Penn.) : Künstler, Topograph Biographie 1858-1860 Edward M. Kern ist Mitglieder der Expedition der U.S. Navy zur Überwachung der Route von Kalifornien nach China. [Shav1]

Kern, Martin (1962-) : Assistant Professor Columbia University Bibliographie : Autor 1998 Kern, Martin. The emigration of German sinologists 1933-1945 : notes on the history and historiographys of Chinese studies. In : Journal of the American Oriental Society, vol. 118, no 4 (1998). [AOI] 2004 Chinesische Literaturgeschichte. Unter Mitarbeit von Hans van Ess, Raoul David Findeisen, Martin Kern und Clemens Treter hrsg. von Reinhard Emmerich. (Stuttgart : J.B. Metzler, 2004). [AOI]

Kern, Maximilian (Wiesenthal 1877-ca. 1945 Berlin-Charlottenburg) : Redaktor der Zeitschrift Koralle, Schriftsteller Bibliographie : Autor 1904 Schi, Nai Ngan. Wie Lo-ta unter die Rebellen kam : ein komischer Roman. Aus dem Chinesischen übersetzt von Maximilian Kern. (Leipig : P. Reclam, 1904). (Universal-Bibliothek ; 4546). Übersetzung von Shi, Nai'an. Shui hu zhuan. δεö [KVK] 1905 Kern, Maximilian. Das Auge des Fo : die Abenteuer einer europäischen Reisegesellschaft in China. (Stuttgart : Deutsche Verlagsgesellschaft, 1905). [KVK] Report Title - p. 174 of 558

1909 Kern, Maximilian. Unter der Klaue des Drachen : eine Geschichte aus Tibet. Mit einem farbigen Titelbilde und 16 Tondruckbildern. (Stuttgart : Union Deutsche Verlagsgesellschaft, 1909). [KVK] 1917 Kern, Maximilian. Unter Mongolen und Wilden. (Stuttgart : Union Deutsche Verlagsgesellschaft, 1917). (Kamerad-Bibliothek ; 28). [KVK] 1922 Kern, Maximilian. Das Licht des Ostens : die Weltanschauungen des mittleren und fernen Asiens, Indien - China- Japan, und ihr Einfluss auf das religiöse und sittliche Leben, auf Kunst und Wissenschaft dieser Länder. Unter Mitwirkung von Otto Fischer hrsg. von Maximilian Kern ; mit 408 Abbildungen und vier Kunstbeilagen. (Stuttgart : Union Deutsche Verlagsgesellschaft, 1922). 1965 Shih, Nai-an [Shi, Naian]. Wie Lu Da unter die Rebellen kam : eine Episode aus dem altchinesischen Roman Die Räuber vom Liang-Schan-Moor. Aus dem Chinesischen übersetzt von Maximilian Kern, Vorbemerkung und Nachw. von Werner Bettin. (Leipzig : Reclam, 1965). [Shui hu zhuan]. [WC]

Kern, Robert (um 1996) : Associate Professor English Department, Boston College Bibliographie : Autor 1996 Kern, Robert. Orientalism, modernism, and the American poem. (Cambridge : Cambridge University Press, 1996). (Cambridge studies in American literature and culture ; 97). [Enthält] : Modernizing orientalism / orientalizing modernism : Ezra Pound, Chinese translation, and English-as-Chinese. [AOI]

Kerner, Justinus (Ludwigsburg 1786 - 1862 Weinsberg, Heilbronn) : Dichter, Arzt Bibliographie : Autor 1987 Wai guo min jia shu qing shi. Xue Fei yi. (Hangzhou : Zhejiang da xue chu ban she, 1987). [Ausgewählte ausländische Lyrik]. [Enthält] : Johann Wolfgang von Goethe, Clemens Brentano, Justinus Kerner, Wilhelm Müller, Heinrich Heine, Theodor Storm, Wilhelm Busch, Wilhelm Schriefer, Ottokar Kernstock, Maria Müller-Indra. GHˆ*ͣAĉ [WC,Din10]

Kernstock, Ottokar (Marburg, Drau 1848-1928 Festenburg, Steiermark) : Dichter Bibliographie : Autor 1987 Wai guo min jia shu qing shi. Xue Fei yi. (Hangzhou : Zhejiang da xue chu ban she, 1987). [Ausgewählte ausländische Lyrik]. [Enthält] : Johann Wolfgang von Goethe, Clemens Brentano, Justinus Kerner, Wilhelm Müller, Heinrich Heine, Theodor Storm, Wilhelm Busch, Wilhelm Schriefer, Ottokar Kernstock, Maria Müller-Indra. GHˆ*ͣAĉ [WC,Din10]

Kerouac, Jack = Kerouac, Jean Louis Lebris de (Lowell, Mass. 1922-1969 St. Petersburg) : Schriftsteller, Dichter mit franko-kanadischen Wurzeln Biographie 1955 Letter from Jack Kerouac to his literary agent : "From now on all my writing is going to have a basis of Buddhist teaching, free of all worldly and literary motives." [Kero4] Report Title - p. 175 of 558

1955-1956 San Francisco Renaissance and Beat Generation. The San Francisco Renaissance poets tended to be characterized by an 'outdoor ethic', an interest in hiking, cycling and working as woodsmen to fund their studies. Natural meditation techniques tend to be preferred to synthesized drug use of the city Beats. Jack Kerouac appears to point towards the greater sobriety of the San Francisco scene when he noted that his contact with it helped to turn him from a 'hot' to a 'cool' hipster, in particular after he was engaged in . For the early Beats, the significance of 'the 1955 Gallery Six Poetry Reading' lies in their discovery of Buddhism as a means of spiritual training and new poetic excitement. This discovers is, more or less, connected with Snyder's Zen Buddhist practice, his reading of Arthur Waley's translations of Chinese classics and poetry, and his mountaineering life. Allen Ginsbergs first meeting with Snyder in 1955 helped to expand his poetic vision to Eastern religions – . Kerouac's close contact with Snyder pushed him to study Buddhist systematically and he even planned to adopt a celibate, meditative life like a Chinese monk. The Gallery reading encouraged the early Beats to accept Buddhism as a valid alternative spirituality and to take the Chinese hermit-poet lifestyle as a valid mode of countercultural expression. For the early Beats, the significance of 'the 1955 Gallery Six Poetry Reading' lies in their discovery of Buddhism as a means of spiritual training and new poetic excitement. This discovers is, more or less, connected with Snyder's Zen Buddhist practice, his reading of Arthur Waley's translations of Chinese classics and poetry, and his mountaineering life. Allen Ginsbergs first meeting with Snyder in 1955 helped to expand his poetic vision to Eastern religions – Buddhism and Hinduism. Kerouac's close contact with Snyder pushed him to study Buddhist sutras systematically and he even planned to adopt a celibate, meditative life like a Chinese monk. The Gallery reading encouraged the early Beats to accept Buddhism as a valid alternative spirituality and to take the Chinese hermit-poet lifestyle as a valid mode of countercultural expression. Encouraged by Snyder, Kerouac wrote an original Buddhist-cum-Beat The scripture of the golden eternity (1956), which was 'one of the most successful attempts yet to catch emptiness, nonattainment and egolessness in the net of American poetic language. His friendship with Snyder and others was portrayed in his novel The bums, which merged Hand Shan and Snyder into one : an American Han Shan and a Beat hero. Kerouac's interest and belief in Buddhism came to his great spiritual and intellectual passions. Though a casual Buddhist practitioner, he was very serious and enthusiastic. Kerouac's popularizing of Buddhism had a strong impact upon other Beats, among Ginsberg acknowledged his first knowledge about Buddhism. Not until the 1955 poetry reading, when Ginsberg met with Snyder and Philip Whalen he understand that Zen could be seen as part of a global cultural context with a deep resonance in relation to art and the human condition. Ginsberg started to attend D.T. Suzuki and Allan Watts's lectures on Zen Buddhism and was deeply impressed by 'satori' after he read Suzuki's writing. Whalen was much influenced by Snyder in almost every aspect. Whalen, Snyder and Lew Welch began their poetic careers as the Reed campus trio and soon became influential figures within the San Francisco Renaissance. The were influence by William Carlos Williams, Kenneth Rexroth, Watts and Suzuki. After the 1955 poetry reading, Whalen, Snyder, Ginsberg and Kerouac became the main members of the San Francisco Beat scene. [Sny16:S. 229, 231-235] Report Title - p. 176 of 558

1956 Kerouac, Jack. Some of the dharma [ID D34296]. Sekundärliteratur : Sarah Haynes : Kerouac was influenced both by and by practicing North American Buddhists whom he encountered in his travels. With the publication of Scripture his fascination with Buddhism became known to the world. Dharma has allowed readers and scholars alike to delve into the realsm of his American Buddhism, a world constructed in a formless void of prose, poetry, drawings and one-liners. The first of Kerouac's Buddhist texts, Some of the dharma, exemplified what came to be recognized as his unique style of writing. The spontaneous prose that became Kerouac's hallmark was simply one of the unconventional techniques he employed in the writing of Dharma. The presentation of this text was unconventional for its time, as well as an innovation for the author. The presentation was aesthetically different, the form, organization of materials and ideas from most of the works of the post-war era. A central preoccupation is the Buddhist notion of and how everything is formless. Technically and literally, this text has form and a definite structure ; however, in light of the teachings expounded by Kerouac's Buddha nature and written while engaged in daily dhyana, it indeed does not have a clear form, only existing as an arbitrary relative condition. His enthusiastic interest in Buddhism led to the writing, but in the content of the material one can also see that many other factors were influential in its completion. While the main focus of Dharma was the teachings of the Buddha, it was through this content that Kerouac revealed much about his own life. He begins Book one with basics, definitions of fundamental concepts such as , karma, dharma and kama, and a bibliography for beginning Buddhists. His main focus came to rest mostly on the notion of suffering and its causes. On the one hand he outlined a strenuous regime of 'modified ascetic life', while on the other he could not resist the temptations of friends, drugs, alcohol and women, all of which brought him tremendous suffering. Kerouac resolved to lead a monastic life ; however, this resolution, written relatively early in the text, was broken short eight days later. [Kero3] Report Title - p. 177 of 558

1958.1 Kerouac, Jack. The Dharma bums [ID D29211]. (1) Hopping a freight out of Los Angeles at high noon one day in late September 1955 I got on a gondola and lay down with my duffel bag under my head and my knees crossed and contemplated the clouds as we rolled north to Santa Barbara. It was a local and I intended to sleep on the beach at Santa Barbara that night and catch either another local to San Luis Obispo the next morning or the firstclass freight all the way to San Francisco at seven p.m. Somewhere near Camarillo where Charlie Parker'd been mad and relaxed back to normal health, a thin old little bum climbed into my gondola as we headed into a siding to give a train right of way and looked surprised to see me there. He established himself at the other end of the gondola and lay down, facing me, with his head on his own miserably small pack and said nothing. By and by they blew the highball whistle after the eastbound freight had smashed through on the main line and we pulled out as the air got colder and fog began to blow from the sea over the warm valleys of the coast. Both the little bum and I, after unsuccessful attempts to huddle on the cold steel in wraparounds, got up and paced back and forth and jumped and flapped arms at each our end of the gon. Pretty soon we headed into another siding at a small railroad town and I figured I needed a poor-boy of Tokay wine to complete the cold dusk run to Santa Barbara. "Will you watch my pack while I run over there and get a bottle of wine?" "Sure thing." I jumped over the side and ran across Highway 101 to the store, and bought, besides wine, a little bread and candy. I ran back to my freight train which had another fifteen minutes to wait in the now warm sunny scene. But it was late after¬noon and bound to get cold soon. The little bum was sitting crosslegged at his end before a pitiful repast of one can of sardines. I took pity on him and went over and said, "How about a little wine to warm you up? Maybe you'd like some bread and cheese with your sardines." "Sure thing." He spoke from far away inside a little meek voice-box afraid or unwilling to assert himself. I'd bought the cheese three days ago in Mexico City before the long cheap bus trip across Zacatecas and Durango and Chihuahua two thousand long miles to the border at El Paso. He ate the cheese and bread and drank the wine with gusto and gratitude. I was pleased. I reminded myself of the line in the Diamond Sutra that says, "Practice charity without holding in mind any concep¬tions about charity, for charity after all is just a word." I was very devout in those days and was practicing my religious de¬votions almost to perfection. Since then I've become a little hy¬pocritical about my lip-service and a little tired and cynical. Because now I am grown so old and neutral. . . . But then I really believed in the reality of charity and kindness and hu¬mility and zeal and neutral tranquillity and wisdom and ec¬stasy, and I believed that I was an oldtime bhikku in modern clothes wandering the world (usually the immense triangular arc of New York to Mexico City to San Francisco) in order to turn the wheel of the True Meaning, or Dharma, and gain for myself as a future Buddha (Awakener) and as a future Hero in Paradise. I had not met Japhy Ryder yet, I was about to the next week, or heard anything about "Dharma Bums" although at this time I was a perfect Dharma Bum myself and considered myself a religious wanderer. The little bum in the gondola solidified all my beliefs by warming up to the wine and talking and finally whipping out a tiny slip of paper which contained a prayer by Saint Teresa announcing that after her death she will return to the earth by showering it with roses from heaven, forever, for all living creatures. "Where did you get this?" I asked. "Oh, I cut it out of a reading-room magazine in Los Angeles couple of years ago. I always carry it, with me." "And you squat in boxcars and read it?" "Most every day." He talked not much more than this, didn't amplify on the subject of Saint Teresa, and was very modest about his religion and told me little about his personal life. He is the kind of thin quiet little bum nobody pays much attention to even in Skid Row, let alone Main Street. If a cop hustled him off, he hustled, and disappeared, and if yard dicks were around in bigcity yards when a freight was pulling out, chances are they never got a sight of the little man hiding in the weeds and hopping on in the shadows. When I told him I was Report Title - p. 178 of 558 planning to hop the Zipper firstclass freight train the next night he said, "Ah you mean the Midnight Ghost." "Is that what you call the Zipper?" "You musta been a railroad man on that railroad." "I was, I was a brakeman on the S.P." "Well, we bums call it the Midnight Ghost cause you get on it at L.A. and nobody sees you till you get to San Francisco in the morning the thing flies so fast." "Eighty miles an hour on the straightaways, pap." "That's right but it gits mighty cold at night when you're flyin up that coast north of Gavioty and up around Surf." "Surf that's right, then the mountains down south of Margarita." "Margarity, that's right, but I've rid that Midnight Ghost more times'n I can count I guess." "How many years been since you've been home?" "More years than I care to count I guess. Ohio was where I was from." But the train got started, the wind grew cold and foggy again, and we spent the following hour and a half doing every¬thing in our power and will power not to freeze and chatter-teeth too much. I'd huddle and meditate on the warmth, the actual warmth of God, to obviate the cold; then I'd jump up and flap my arms and legs and sing. But the little bum had more patience than I had and just lay there most of the time chewing his cud in forlorn bitterlipped thought. My teeth were chattering, my lips blue. By dark we saw with relief the familiar mountains of Santa Barbara taking shape and soon we'd be stopped and warm in the warm starlit night by the tracks. I bade farewell to the little bum of Saint Teresa at the cross¬ing, where we jumped off, and went to sleep the night in the sand in my blankets, far down the beach at the foot of a cliff where cops wouldn't see me and drive me away. I cooked hot-dogs on freshly cut and sharpened sticks over the coals of a big wood fire, and heated a can of beans and a can of cheese macaroni in the redhot hollows, and drank my newly bought wine, and exulted in one of the most pleasant nights of my life. I waded in the water and dunked a little and stood looking up at the splendorous night sky, Avalokitesvara's ten-wondered universe of dark and diamonds. "Well, Ray," sez I, glad, "only a few miles to go. You've done it again." Happy. Just in my swim shorts, barefooted, wild-haired, in the red fire dark, singing, swigging wine, spitting, jumping, running—that's the way to live. All alone and free in the soft sands of the beach by the sigh of the sea out there, with the Ma-Wink fallopian virgin warm stars reflecting on the outer channel fluid belly waters. And if your cans are redhot and you can't hold them in your hands, just use good old railroad gloves, that's all. I let the food cool a little to enjoy more wine and my thoughts. I sat cross-legged in the sand and contemplated my life. Well, there, and what difference did it make? "What's going to happen to me up ahead?" Then the wine got to work on my taste buds and before long I had to pitch into those hotdogs, biting them right off the end of the stick spit, and chomp chomp, and dig down into the two tasty cans with the old pack spoon, spooning up rich bites of hot beans and pork, or of macaroni with sizzling hot sauce, and maybe a little sand thrown in. "And how many grains of sand are there on this beach?" I think. "Why, as many grains of sand as there are stars in that sky!" (chomp chomp) and if so "How many human beings have there been, in fact how many living creatures have there been, since before the less part of beginningless time? Why, oy, I reckon you would have to calculate the number of grains of sand on this beach and on every star in the sky, in every one of the ten thousand great chilicosms, which would be a number of sand grains uncomputable by IBM and Burroughs too, why boy I don't rightly know" (swig of wine) "I don't rightly know but it must be a couple umpteen trillion sextillion infideled and busted up unnumberable number of roses that sweet Saint Teresa and that fine little old man are now this minute showering on your head, with lilies." Then, meal done, wiping my lips with my red bandana, I washed up the dishes in the salt sea, kicked a few clods of sand, wandered around, wiped them, put them away, stuck the old spoon back in the salty pack, and lay down curled in my blanket for a night's good and just rest. Waking up in the middle of the night, "Wa? Where am I, what is the basketbally game of eternity the girls are playing here by me in the old house of my life, the house isn't on fire is Report Title - p. 179 of 558 it?" but it's only the banding rush of waves piling up higher closer high tide to my blanket bed. "I be as hard and old as a conch shell," and I go to sleep and dream that while sleeping I use up three slices of bread breathing. . . . Ah poor mind of man, and lonely man alone on the beach, and God watching with intent smile I'd say. . . . And I dreamed of home long ago in New England, my little kitkats trying to go a thousand miles following me on the road across America, and my mother with a pack on her back, and my father running after the ephemeral uncatchable train, and I dreamed and woke up to a gray dawn, saw it, sniffed (because I had seen all the horizon shift as if a sceneshifter had hurried to put it back in place and make me believe in its reality), and went back to sleep, turning over. "It's all the same thing," I heard my voice say in the void that's highly embrace-able during sleep. The little Saint Teresa bum was the first genuine Dharma Bum I'd met, and the second was the number one Dharma Bum of them all and in fact it was he, Japhy Ryder, who coined the phrase. Japhy Ryder was a kid from eastern Oregon brought up in a log cabin deep in the woods with his father and mother and sister, from the beginning a woods boy, an axman, farmer, interested in animals and Indian lore so that when he finally got to college by hook or crook he was already well equipped for Ms early studies in anthropology and later in Indian myth and in the actual texts of Indian mythology. Finally he learned Chinese and Japanese and became an Oriental scholar and discovered the greatest Dharma Bums of them all, the Zen Lunatics of China and Japan. At the same time, being a Northwest boy with idealistic tendencies, he got interested in oldfashioned I.W.W. anarchism and learned to play the guitar and sing old worker songs to go with his Indian songs and general folksong interests. I first saw him walking down the street in San Francisco the following week (after hitchhiking the rest of the way from Santa Barbara in one long zipping ride given me, as though anybody'll believe this, by a beautiful darling young blonde in a snow-white strapless bathing suit and barefooted with a gold bracelet on her ankle, driving a next-year's cinnamon-red Lincoln Mercury, who wanted benzedrine so she could drive all the way to the City and when I said I had some in my duffel bag yelled "Crazy!") —I saw Japhy loping along in that curious long stride of the mountainclimber, with a small knapsack on his back filled with books and toothbrushes and whatnot which was his small "goin-to-the-city" knapsack as apart from his big full rucksack complete with sleeping bag, poncho, and cookpots. He wore a little goatee, strangely Oriental-looking with his somewhat slanted green eyes, but he didn't look like a Bohemian at all, and was far from being a Bohemian (a hanger-onner around the arts). He was wiry, suntanned, vigorous, open, all howdies and glad talk and even yelling hello to bums on the street and when asked a question answered right off the bat from the top or bottom of his mind I don't know which and always in a sprightly sparkling way. "Where did you meet Ray Smith?" they asked him when we walked into The Place, the favorite bar of the hepcats around the Beach. "Oh I always meet my in the street!" he yelled, and ordered beers. It was a great night, a historic night in more ways than one. He and some other poets (he also wrote poetry and translated Chinese and Japanese poetry into English) were scheduled to give a poetry reading at the Gallery Six in town. They were all meeting in the bar and getting high. But as they stood and sat around I saw that he was the only one who didn't look like a poet, though poet he was indeed. The other poets were either hornrimmed intellectual hepcats with wild black hair like Alvah Goldbook, or delicate pale handsome poets like Ike O'Shay (in a suit), or out-of-this-world genteel-looking Renaissance Italians like Francis DaPavia (who looks like a young priest), or bow-tied wild-haired old anarchist fuds like Rheinhold Cacoethes, or big fat bespectacled quiet booboos like Warren Coughlin. And all the other hopeful poets were standing around, in various costumes, worn-at-the-sleeves corduroy jackets, scuffly shoes, books sticking out of their pockets. But Japhy was in rough worlungman's clothes he'd bought secondhand in Goodwill stores to serve him on mountain climbs and hikes and for sitting in the open at night, for campfires, for hitchhiking up and down the Coast. In fact in his little knapsack he also had a funny green alpine cap that he wore when he got to the foot of a mountain, usually with a yodel, before starting to tromp up a few thousand feet. He wore mountain-climbing boots, expensive ones, his pride and joy, Italian make, in which he clomped around over the sawdust floor of the bar like an oldtime Report Title - p. 180 of 558 lumberjack. Japhy wasn't big, just about five foot seven, but strong and wiry and fast and muscular. His face was a mask of woeful bone, but his eyes twinkled like the eyes of old giggling sages of China, over that little goatee, to offset the rough look of his handsome face. His teeth were a little brown, from early backwoods neglect, but you never noticed that and he opened his mouth wide to guffaw at jokes. Sometimes he'd quiet down and just stare sadly at the floor, like a man whittling. He was merry at times. He showed great sympathetic interest in me and in the story about the little Saint Teresa bum and the stories I told him about my own experiences hopping freights or hitchhiking or hiking in woods. He claimed at once that I was a great "," meaning "great wise being" or "great wise angel," and that I was ornamenting this world with my sincerity. We had the same favorite Buddhist saint, too: Avalokitesvara, or, in Japanese, Kwan-non the Eleven-Headed. He knew all the details of Tibetan, Chinese, , , Japanese and even Burmese Buddhism but I warned him at once I didn't give a goddamn about the mythology and all the names and national flavors of Buddhism, but was just interested in the first of Sakyamuni's , All life is suffering. And to an extent interested in the third, The suppression of suffering can be achieved, which I didn't quite believe was possible then. (I hadn't yet digested the Lankavatara Scripture which eventually shows you that there's nothing in the world but the mind itself, and therefore all's possible including the suppression of suffering.) Japhy's buddy was the aforementioned booboo big old goodhearted Warren Coughlin a hundred and eighty pounds of poet meat, who was advertised by Japhy (privately in my ear) as being more than meets the eye. "Who is he?" "He's my big best friend from up in Oregon, we've known each other a long time. At first you think he's slow and stupid but actually he's a shining diamond. You'll see. Don't let him cut you to ribbons. He'll make the top of your head fly away, boy, with a choice chance word." "Why?" "He's a great mysterious Bodhisattva I think maybe a reincarnation of Asagna the great Mahayana scholar of the old centuries." "And who am I?" "I dunno, maybe you're Goat." "Goat?" "Maybe you're Mudface." "Who's Mudface?" "Mudface is the mud in your goatface. What would you say if someone was asked the question 'Does a dog have the Buddha nature?' and said 'Woof!' " "I'd say that was a lot of silly Zen Buddhism." This took Japhy back a bit. "Lissen Japhy," I said, "I'm not a Zen Buddhist, I'm a serious Buddhist, I'm an oldfashioned dreamy Hinayana coward of later Mahayanism," and so forth into the night, my contention being that Zen Buddhism didn't concentrate on kindness so much as on confusing the intellect to make it perceive the illusion of all sources of things. "It's mean" I complained. "All those Zen Masters throwing young kids in the mud because they can't answer their silly word questions." "That's because they want them to realize mud is better than words, boy." But I can't recreate the exact (will try) brilliance of all Japhy's answers and come-backs and come-ons with which he had me on pins and needles all the rime and did eventually stick something in my crystal head that made me change my plans in life. Anyway I followed the whole gang of howling poets to the reading at Gallery Six that night, which was, among other im¬portant things, the night of the birth of the San Francisco Poetry Renaissance. Everyone was there. It was a mad night. And I was the one who got things jumping by going around collecting dimes and quarters from the rather stiff audience standing around in the gallery and coming back with three huge gallon jugs of California Burgundy and getting them all piffed so that by eleven o'clock when Alvah Goldbook was reading his, wailing his poem "Wail" drunk with arms outspread everybody was yelling "Go! Go! Go!" (like a jam session) and old Rheinhold Cacoethes the father of the Frisco poetry scene was wiping his tears in gladness. Japhy himself read his fine poems about Coyote the God of the North American Plateau Indians (I think), at least the God of the Northwest Indians, Kwakiutl and what-all. "Fuck you! sang Coyote, and ran away!" read Japhy to the distinguished audience, making them all howl with joy, it was so pure, fuck being a dirty word that comes Report Title - p. 181 of 558 out clean. And he had his tender lyrical lines, like the ones about bears eating berries, showing his love of animals, and great mystery lines about oxen on the Mongolian road showing his knowledge of Oriental literature even on to Hsuan Tsung the great Chinese monk who walked from China to Tibet, Lanchow to Kashgar and Mongolia carrying a stick of incense in his hand. Then Japhy showed bis sudden barroom humor with lines about Coyote bringing goodies. And bis anarchistic ideas about how Americans don't know how to live, with lines about commuters being trapped in living rooms that come from poor trees felled by chainsaws (showing here, also, bis background as a logger up north). His voice was deep and resonant and somehow brave, like the voice of oldtime American heroes and orators. Something earnest and strong and humanly hopeful I liked about him, while the other poets were either too dainty in their aestheticism, or too hysterically cynical to hope for anything, or too abstract and indoorsy, or too political, or like Coughlin too incomprehensible to understand (big Coughlin saying things about "unclarified processes" though where Coughlin did say that revelation was a personal thing I noticed the strong Buddhist and idealistic feeling of Japhy, which he'd shared with goodhearted Coughlin in their buddy days at college, as I had shared mine with Alvah in the Eastern scene and with others less apocalyptical and straighter but in no sense more sympathetic and tearful). Meanwhile scores of people stood around in the darkened gallery straining to hear every word of the amazing poetry reading as I wandered from group to group, facing them and facing away from the stage, urging them to glug a slug from the jug, or wandered back and sat on the right side of the stage giving out little wows and yesses of approval and even whole sentences of comment with nobody's invitation but in the general gaiety nobody's disapproval either. It was a great night. Delicate Francis DaPavia read, from delicate onionskin, yellow pages, or pink, which he kept flipping carefully with long white fingers, the poems of bis dead chum Altman who'd eaten too much peyote in Chihuahua (or died of polio, one) but read none of his own poems—a charming elegy in itself to the memory of the dead young poet, enough to draw tears from the Cervantes of Chapter Seven, and read them in a deli¬cate Englishy voice that had me crying with inside laughter though I later got to know Francis and liked him. Among the people standing in the audience was Rosie Buchanan, a girl with a short haircut, red-haired, bony, handsome, a real gone chick and friend of everybody of any consequence on the Beach, who'd been a painter's model and a writer herself and was bubbling over with excitement at that time because she was in love with my old buddy Cody. "Great, hey Rosie?" I yelled, and she took a big slug from my jug and shined eyes at me. Cody just stood behind her with both arms around her waist. Between poets, Rheinhold Cacoethes, in his bow tie and shabby old coat, would get up and make a little funny speech in his snide funny voice and introduce the next reader; but as I say come eleven-thirty when all the poems were read and everybody was milling around wondering what had happened and what would come next in American poetry, he was wiping his eyes with his handkerchief. And we all got together with him, the poets, and drove in several cars to Chinatown for a big fabulous dinner off the Chinese menu, with chopsticks, yelling conversation in the middle of the night in one of those free-swinging great Chinese restaurants of San Francisco. This happened to be Japhy's favorite Chinese restaurant, Nam Yuen, and he showed me how to order and how to eat with chopsticks and told anecdotes about the Zen Lunatics of the Orient and had me going so glad (and we had a bottle of wine on the table) that finally I went over to an old cook in the doorway of the kitchen and asked him "Why did come from the West?" (Bodhidharma was the Indian who brought Buddhism eastward to China.) "I don't care," said the old cook, with lidded eyes, and I told Japhy and he said, "Perfect answer, absolutely perfect. Now you know what I mean by Zen." I had a lot more to learn, too. Especially about how to handle girls—Japhy's incomparable Zen Lunatic way, which I got a chance to see firsthand the following week. In Berkeley I was living with Alvah Goldbook in his little rose-covered cottage in the backyard of a bigger house on Milvia Street. The old rotten porch slanted forward to the ground, among vines, with a nice old rocking chair that I sat in every morning to read my Diamond Sutra. The yard was full of tomato plants about to ripen, and , mint, everything smelling of mint, and one fine old tree that I loved to sit under and meditate on those cool Report Title - p. 182 of 558 perfect starry California October nights unmatched anywhere in the world. We had a perfect little kitchen with a gas stove, but no icebox, but no matter. We also had a perfect little bathroom with a tub and hot water, and one main room, covered with pillows and floor mats of straw and mattresses to sleep on, and books, books, hundreds of books everything from Catullus to Pound to Blyth to albums of Bach and Beethoven (and even one swinging Ella Fitzgerald album with Clark Terry very interesting on trumpet) and a good three-speed Webcor phonograph that played loud enough to blast the roof off: and the roof nothing but plywood, the walls too, through which one night in one of our Zen Lunatic drunks I put my fist in glee and Coughlin saw me and put his head through about three inches. About a mile from there, way down Milvia and then upslope toward the campus of the University of California, behind another big old house on a quiet street (Hillegass), Japhy lived in his own shack which was infinitely smaller than ours, about twelve by twelve, with nothing in it but typical Japhy appurtenances that showed his belief in the simple monastic life—no chairs at all, not even one sentimental rocking chair, but just straw mats. In the corner was his famous rucksack with cleaned-up pots and pans all fitting into one another in a compact unit and all tied and put away inside a knotted-up blue bandana. Then his Japanese wooden pata shoes, which he never used, and a pair of black inside-pata socks to pad around softly in over his pretty straw mats, just room for your four toes on one side and your big toe on the other. He had a slew of orange crates all filled with beautiful scholarly books, some of them in Oriental languages, all the great sutras, comments on sutras, the complete works of D.T. Suzuki and a fine quadruple-volume edition of Japanese haikus. He also had an immense collection of valuable general poetry. In fact if a thief should have broken in there the only things of real value were the books. Japhy's clothes were all old hand-me-downs bought secondhand with a bemused and happy expression in Goodwill and Salvation Army stores: wool socks darned, colored undershirts, jeans, workshirts, moccasin shoes, and a few turtleneck sweaters that he wore one on top the other in the cold mountain nights of the High Sierras in California and the High Cascades of Washington and Oregon on the long incredible jaunts that sometimes lasted weeks and weeks with just a few pounds of dried food in his pack. A few orange crates made his table, on which, one late sunny afternoon as I arrived, was steaming a peaceful cup of tea at his side as he bent his serious head to the Chinese signs of the poet Han Shan. Coughlin had given me the address and I came there, seeing first Japhy's bicycle on the lawn in front of the big house out front (where his landlady lived) then the few odd boulders and rocks and funny little trees he'd brought back from mountain jaunts to set out in his own "Japanese tea garden" or "tea-house garden," as there was a convenient pine tree soughing over his little domicile. A peacefuler scene I never saw than when, in that rather nippy late red afternoon, I simply opened his little door and looked in and saw him at the end of the little shack, sitting crosslegged on a Paisley pillow on a straw mat, with his spectacles on, making him look old and scholarly and wise, with book on lap and the little tin teapot and porcelain cup steaming at his side. He looked up very peacefully, saw who it was, said, "Ray, come in," and bent his eyes again to the script. "What you doing?" "Translating Han Shan's great poem called 'Cold Mountain' written a thousand years ago some of it scribbled on the sides of cliffs hundreds of miles away from any other living beings." "Wow." "When you come into this house though you've got to take your shoes off, see those straw mats, you can ruin 'em with shoes." So I took my softsoled blue cloth shoes off and laid them dutifully by the door and he threw me a pillow and I sat crosslegged along the little wooden board wall and he offered me a cup of hot tea. "Did you ever read the Book of Tea?" said he. "No, what's that?" "It's a scholarly treatise on how to make tea utilizing all the knowledge of two thousand years about tea-brewing. Some of the descriptions of the effect of the first sip of tea, and the second, and the third, are really wild and ecstatic." "Those guys got high on nothing, hey?" "Sip your tea and you'll see; this is good green tea." It was good and I immediately felt calm Report Title - p. 183 of 558 and warm. "Want me to read you parts of this Han Shan poem? Want me to tell you about Han Shan?" "Yeah." "Han Shan you see was a Chinese scholar who got sick of the big city and the world and took off to hide in the mountains." "Say, that sounds like you." "In those days you could really do that. He stayed in caves not far from a Buddhist monastery in the T'ang Hsing district of T'ien Tai and his only human friend was the funny Zen Lunatic Shih-te who had a job sweeping out the monastery with a straw broom. Shih-te was a poet too but he never wrote much down. Every now and then Han Shan would come down from Cold Mountain in his bark clothing and come into the warm kitchen and wait for food, but none of the monks would ever feed him because he didn't want to join the order and answer the meditation bell three times a day. You see why in some of his utterances, like—listen and I'll look here and read from the Chinese," and I bent over his shoulder and watched him read from big wild crowtracks of Chinese signs: "Climbing up Cold Mountain path, Cold Mountain path goes on and on, long gorge choked with scree and boulders, wide creek and mist-blurred grass, moss is slippery though there's been no rain, pine sings but there's no wind, who can leap the world's ties and sit with me among white clouds?" "Wow." "Course that's my own translation into English, you see there are five signs for each line and I have to put in Western prepositions and articles and such." "Why don't you just translate it as it is, five signs, five words? What's those first five signs?" "Sign for climbing, sign for up, sign for cold, sign for mountain, sign for path." "Well then, translate it 'Climbing up Cold Mountain path.' " "Yeah, but what do you do with the sign for long, sign for gorge, sign for choke, sign for avalanche, sign for boulders?" "Where's that?" "That's the third line, would have to read 'Long gorge choke avalanche boulders.' " "Well that's even better!" "Well yeah, I thought of that, but I have to have this pass the approval of Chinese scholars here at the university and have it clear in English." "Boy what a great thing this is," I said looking around at the little shack, "and you sitting here so very quietly at this very quiet hour studying all alone with your glasses. . . ." "Ray what you got to do is go climb a mountain with me soon. How would you like to climb Matterhorn?" "Great! Where's that?" "Up in the High Sierras. We can go there with Henry Morley in his car and bring our packs and take off from the lake. I could carry all the food and stuff we need in my rucksack and you could borrow Alvah's small knapsack and carry extra socks and shoes and stuff." "What's these signs mean?" "These signs mean that Han Shan came down from the mountain after many years roaming around up there, to see his folks in town, says, 'Till recently I stayed at Cold Mountain, et cetera, yesterday I called on friends and family, more than half had gone to the Yellow Springs,' that means death, the Yellow Springs, 'now morning I face my lone shadow, I can't study with both eyes full of tears.' " "That's like you too, Japhy, studying with eyes full of tears." "My eyes aren't full of tears!" "Aren't they going to be after a long long time?" "They certainly will, Ray . . . and look here, 'In the mountains it's cold, it's always been cold not just this year,' see, he's real high, maybe twelve thousand or thirteen thousand feet or more, way up there, and says, 'Jagged scarps always snowed in, woods in the dark ravines spitting mist, grass is still sprouting at the end of June, leaves begin to fall in early August, and here am I high as a junkey—' " "As a junkey!" "That's my own translation, he actually says here am I as high as the sensualist in the city Report Title - p. 184 of 558 below, but I made it modern and high translation." "Great." I wondered why Han Shan was Japhy's hero. "Because," said he, "he was a poet, a mountain man, a Bud¬dhist dedicated to the principle of meditation on the essence of all things, a vegetarian too by the way though I haven't got on that kick from figuring maybe in this modern world to be a vegetarian is to split hairs a little since all sentient beings eat what they can. And he was a man of solitude who could take off by himself and live purely and true to himself." "That sounds like you too." "And like you too, Ray, I haven't forgotten what you told me about how you made it in the woods meditating in North Carolina and all." Japhy was very sad, subdued, I'd never seen him so quiet, melancholy, thoughtful his voice was as tender as a mother's, he seemed to be talking from far away to a poor yearning creature (me) who needed to hear his message he wasn't putting anything on he was in a bit of a trance. "Have you been meditating today?" "Yeah I meditate first thing in the morning before breakfast and I always meditate a long time in the afternoon unless I'm interrupted." "Who interrupts you?" "Oh, people. Coughlin sometimes, and Alvah came yester¬day, and Rol Sturlason, and I got this girl comes over to play yabyum." "Yabyum? What's that?" "Don't you know about yabyum, Smith? I'll tell you later." He seemed to be too sad to talk about yabyum, which I found out about a couple of nights later. We talked a while longer about Han Shan and poems on cliffs and as I was going away his friend Rol Sturlason, a tall blond goodlooking kid, came in to discuss his coming trip to Japan with him. This Rol Sturlason was interested in the famous Ryoanji rock garden of Shokokuji monastery in Kyoto, which is nothing but old boulders placed in such a way, supposedly mystically aesthetic, as to cause thousands of tourists and monks every year to journey there to stare at the boulders in the sand and thereby gain peace of mind. I have never met such weird yet serious and earnest people. I never saw Rol Sturlason again, he went to Japan soon after, but I can't forget what he said about the boulders, to my question, "Well who placed them in that certain way that's so great?" "Nobody knows, some monk, or monks, long ago. But there is a definite mysterious form in the arrangement of the rocks. It's only through form that we can realize emptiness." He showed me the picture of the boulders in well-raked sand, looking like islands in the sea, looking as though they had eyes (declivities) and surrounded by a neatly screened and architectural monastery patio. Then he showed me a diagram of the stone arrangement with the projection in silhouette and showed me the geometrical logics and all, and mentioned the phrases "lonely individuality" and the rocks as "bumps pushing into space," all meaning some kind of business I wasn't as much interested in as in him and especially in good kind Japhy who brewed more tea on his noisy gasoline primus and gave us added cups with almost a silent Oriental bow. It was quite different from the night of the poetry reading. But the next night, about midnight, Coughlin and I and Alvah got together and decided to buy a big gallon jug of Burgundy and go bust in on Japhy in his shack. "What's he doing tonight?" I asked. "Oh," says Coughlin, "probably studying, probably screw¬ing, we'll go see." We bought the jug on Shattuck Avenue way down and went over and once more I saw his pitiful English bicycle on the lawn. "Japhy travels around on that bicycle with his little knapsack on his back all up and down Berkeley all day," said Coughlin. "He used to do the same thing at Reed College in Oregon. He was a regular fixture up there. Then we'd throw big wine parties and have girls and end up jump¬ing out of windows and playing Joe College pranks all up and down town." "Gee, he's strange," said Alvah, biting his lip, in a mood of marvel, and Alvah himself was making a careful interested study of our strange noisy-quiet friend. We came in the little door again, Japhy looked up from his crosslegged study over a book, American poetry this time, glasses on, and said nothing but "Ah" in a strangely cultured tone. We took off our shoes and Report Title - p. 185 of 558 padded across the little five feet of straw to sit by him, but I was last with my shoes off, and had the jug in my hand, which I turned to show him from across the shack, and from his crosslegged position Japhy suddenly roared "Yaaaaah!" and leaped up into the air and straight across the room to me, landing on his feet in a fencing position with a sudden dagger in his hand the tip of it just barely stabbing the glass of the bottle with a small distinct "clink." It was the most amazing leap I ever saw in my life, except by nutty acrobats, much like a mountain goat, which he was, it turned out. Also it re¬minded me of a Japanese Samurai warrior—the yelling roar, the leap, the position, and his expression of comic wrath his eyes bulging and making a big funny face at me. I had the feeling it was really a complaint against our breaking in on his studies and against wine itself which would get him drunk and make him miss his planned evening of reading. But without further ado he uncapped the bottle himself and took a big slug and we all sat crosslegged and spent four hours screaming news at one another, one of the funniest nights. Some of it went like this: JAPHY: Well, Coughlin, you old fart, what you been doin? COUGHLIN: Nothin. ALVAH: What are all these strange books here? Hm, Pound, do you like Pound? JAPHY: Except for the fact that that old fartface flubbed up the name of Li Po by calling him by his Japanese name and all such famous twaddle, he was all right—in fact he's my favorite poet. RAY: Pound? Who wants to make a favorite poet out of that pretentious nut? JAPHY: Have some more wine, Smith, you're not making sense. Who is your favorite poet, Alvah? RAY: Why don't somebody ask me my favorite poet, I know more about poetry than all of you put together. JAPHY: Is that true? ALVAH: It might be. Haven't you seen Ray's new book of poems he just wrote in Mexico—"the wheel of the quivering meat conception turns in the void expelling tics, porcupines, elephants, people, stardusts, fools, nonsense . . ." RAY: That's not it! JAPHY: Speaking of meat, have you read the new poem of ... Etc., etc., then finally disintegrating into a wild talkfest and yellfest and finally songfest with people rolling on the floor in laughter and ending with Alvah and Coughlin and I going staggering up the quiet college street arm in arm singing "Eli Eli" at the top of our voices and dropping the empty jug right at our feet in a crash of glass, as Japhy laughed from his little door. But we'd made him miss his evening of study and I felt bad about that, till the following night when he suddenly appeared at our little cottage with a pretty girl and came in and told her to take her clothes off, which she did at once. This was in keeping with Japhy's theories about women and lovemaking. I forgot to mention that the day the rock artist had called on him in the late afternoon, a girl had come right after, a blonde in rubber boots and a Tibetan coat with wooden buttons, and in the general talk she'd inquired about our plan to climb Mount Matterhorn and said "Can I come with ya?" as she was a bit of a mountainclimber herself. "Shore," said Japhy, in his funny voice he used for joking, a big loud deep imitation of a lumberjack he knew in the Northwest, a ranger actually, old Burnie Byers, "shore, come on with us and we'll all screw ya at ten thousand feet" and the way he said it was so funny and casual, and in fact serious, that the girl wasn't shocked at all but somewhat pleased. In this same spirit he'd now brought this girl Princess to our cottage, it was about eight o'clock at night, dark, Alvah and I were quietly sipping tea and reading poems or typing poems at the typewriter and two bicycles came in the yard: Japhy on his, Princess on hers. Princess had gray eyes and yellow hair and was very beautiful and only twenty. I must say one thing about her, she was sex mad and man mad, so there wasn't much of a problem in persuading her to play yabyum. "Don't you know about yabyum, Smith?" said Japhy in his big booming voice striding in in his boots holding Princess's hand. "Prin¬cess and I come here to show ya, boy." "Suits me," said I, "whatever it is." Also I'd known Princess before and had been mad about her, in the City, about a year ago. It was just another wild coincidence that she had happened Report Title - p. 186 of 558 to meet Japhy and fallen in love with him and madly too, she'd do anything he said. Whenever people dropped in to visit us at the cottage I'd always put my red bandana over the little wall lamp and put out the ceiling light to make a nice cool red dim scene to sit and drink wine and talk in. I did this, and went to get the bottle out of the kitchen and couldn't believe my eyes when I saw Japhy and Alvah taking their clothes off and throwing them every whichaway and I looked and Princess was stark naked, her skin white as snow when the red sun hits it at dusk, in the dim red light. "What the hell," I said. "Here's what yabyum is, Smith," said Japhy, and he sat crosslegged on the pillow on the floor and motioned to Princess, who came over and sat down on him facing him with her arms about his neck and they sat like that saying nothing for a while. Japhy wasn't at all nervous and embarrassed and just sat there in perfect form just as he was supposed to do. "This is what they do in the temples of Tibet. It's a holy ceremony, it's done just like this in front of chanting priests. People pray and recite Om Mani Pahdme Hum, which means Amen the Thunderbolt in the Dark Void. I'm the thunderbolt and Princess is the dark void, you see." "But what's she thinking?" I yelled almost in despair, I'd had such idealistic longings for that girl in that past year and had conscience-stricken hours wondering if I should seduce her because she was so young and all. "Oh this is lovely," said Princess. "Come on and try it." "But I can't sit crosslegged like that." Japhy was sitting in the full lotus position, it's called, with both ankles over both thighs. Alvah was sitting on the mattress trying to yank his ankles over his thighs to do it. Finally Japhy's legs began to hurt and they just tumbled over on the mattress where both Alvah and Japhy began to explore the territory. I still couldn't believe it. "Take your clothes off and join in, Smith!" But on top of all that, the feelings about Princess, I'd also gone through an entire year of celibacy based on my feeling that lust was the direct cause of birth which was the direct cause of suffering and death and I had really no lie come to a point where I regarded lust as offensive and even cruel. "Pretty girls make graves," was my saying, whenever I'd had to turn my head around involuntarily to stare at the incomparable pretties of Indian Mexico. And the absence of active lust in me had also given me a new peaceful life that I was enjoying a great deal. But this was too much. I was still afraid to take my clothes off; also I never liked to do that in front of more than one person, especially with men around. But Japhy didn't give a goddamn hoot and holler about any of this and pretty soon he was making Princess happy and then Alvah had a turn (with his big serious eyes staring in the dim light, and him reading poems a minute ago). So I said "How about me startin to work on her arm?" "Go ahead, great." Which I did, lying down on the floor with all my clothes on and kissing her hand, then her wrist, then up, to her body, as she laughed and almost cried with delight everybody everywhere working on her. All the peaceful celibacy of my Buddhism was going down the drain. "Smith, I distrust any kind of Buddhism or any kinda philosophy or social system that puts down sex," said Japhy quite scholarly now that he was done and sitting naked crosslegged rolling himself a Bull Durham cigarette (which he did as part of his "simplicity" life). It ended up with everybody naked and finally making gay pots of coffee in the kitchen and Princess on the kitchen floor naked with her knees clasped in her arms, lying on her side, just for nothing, just to do it, then finally she and I took a warm bath together in the bathtub and could hear Alvah and Japhy discussing Zen Free Love Lunacy orgies in the other room. "Hey Princess we'll do this every Thursday night, hey?" yelled Japhy. "It'll be a regular function." "Yeah," yelled Princess from the bathtub. I'm telling you she was actually glad to do all this and told me "You know, I feel like I'm the mother of all things and I have to take care of my little children." "You're such a young pretty thing yourself." "But I'm the old mother of earth. I'm a Bodhisattva." She was just a little off her nut but when I heard her say "Bodhisattva" I realized she wanted to be a big Buddhist like Japhy and being a girl the only way she could express it was this way, which had its traditional roots in the yabyum ceremony of , so everything was fine. Alvah was immensely pleased and was all for the idea of "every Thursday night" and so was I Report Title - p. 187 of 558 by now. "Alvah, Princess says she's a Bodhisattva." "Of course she is." "She says she's the mother of all of us." "The Bodhisattva women of Tibet and parts of ancient India," said Japhy, "were taken and used as holy concubines in temples and sometimes in ritual caves and would get to lay up a stock of merit and they meditated too. All of them, men and women, they'd meditate, fast, have balls like this, go back to eating, drinking, talking, hike around, live in viharas in the rainy season and outdoors in the dry, there was no question of what to do about sex which is what I always liked about Oriental religion. And what I always dug about the Indians in our country . . . You know when I was a little kid in Oregon I didn't feel that I was an American at all, with all that suburban ideal and sex repression and general dreary newspaper gray censorship of all our real human values but and when I discovered Buddhism and all I suddenly felt that I had lived in a previous lifetime innumerable ages ago and now because of faults and sins in that lifetime I was being degraded to a more grievous domain of existence and my karma was to be born in America where nobody has any fun or believes in anything, especially freedom. That's why I was always sympathetic to freedom movements, too, like anarchism in the Northwest, the oldtime heroes of Everett Massacre and all. . . ." It ended up with long earnest discussions about all these subjects and finally Princess got dressed and went home with Japhy on their bicycles and Alvah and I sat facing each other in the dim red light. "But you know, Ray, Japhy is really sharp—he's really the wildest craziest sharpest cat we've ever met. And what I love about him is he's the big hero of the West Coast, do you realize I've been out here for two years now and hadn't met anybody worth knowing really or anybody with any truly illuminated intelligence and was giving up hope for the West Coast? Besides all the background he has, in Oriental scholarship, Pound, taking peyote and seeing visions, his mountainclimbing and bhikkuing, wow, Japhy Ryder is a great new hero of American culture." "He's mad!" I agreed. "And other things I like about him, his quiet sad moments when he don't say much. . . ." "Gee, I wonder what will happen to him in the end." "I think he'll end up like Han Shan living alone in the mountains and writing poems on the walls of cliffs, or chant¬ing them to crowds outside his cave." "Or maybe he'll go to Hollywood and be a movie star, you know he said that the other day, he said 'Alvah you know I've never thought of going to the movies and becoming a star, I can do anything you know, I haven't tried that yet,' and I believe him, he can do anything. Did you see the way he had Princess all wrapped around Mm?" "Aye indeed" and later that night as Alvah slept I sat under the tree in the yard and looked up at the stars or closed my eyes to meditate and tried to quiet myself down back to my normal self. Alvah couldn't sleep and came out and lay flat on his back in the grass looking up at the sky, and said "Big steamy clouds going by in the dark up there, it makes me realize we live on an actual planet." "Close your eyes and you'll see more than that." "Oh I don't know what you mean by all that!" he said pettishly. He was always being bugged by my little lectures on ecstasy, which is the state you reach when you stop everything and stop your mind and you actually with your eyes closed see a kind of eternal multiswarm of electrical Power of some kind ululating in place of just pitiful images and forms of objects, which are, after all, imaginary. And if you don't believe me come back in a billion years and deny it. For what is time? "Don't you think it's much more interest¬ing just to be like Japhy and have girls and studies and good times and really be doing something, than all this silly sitting under trees?" "Nope," I said, and meant it, and I knew Japhy would agree with me. "All Japhy's doing is amusing himself in the void." "I don't think so." Report Title - p. 188 of 558

"I bet he is. I'm going mountainclimbing with him next week and find out and tell you." "Well" (sigh), "as for me, I'm just going to go on being Alvah Goldbook and to hell with all this Buddhist bullshit." "You'll be sorry some day. Why don't you ever understand what I'm trying to tell you: it's with your six senses that you're fooled into believing not only that you have six senses, but that you contact an actual outside world with them. If it wasn't for your eyes, you wouldn't see me. If it wasn't for your ears, you wouldn't hear that airplane. If it wasn't for your nose, you wouldn't smell the midnight mint. If it wasn't for your tongue taster, you wouldn't taste the difference between A and B. If it wasn't for your body, you wouldn't feel Princess. There is no me, no airplane, no mind, no Princess, no nothing, you for krissakes do you want to go on being fooled every damn minute of your life?" "Yes, that's all I want, I thank God that something has come out of nothing." "Well, I got news for you, it's the other way around noth¬ing has come out of something, and that something is Dhar-makaya, the body of the True Meaning, and that nothing is this and all this twaddle and talk. I'm going to bed." "Well sometimes I see a flash of illumination in what you're trying to say but believe me I get more of a satori out of Princess than out of words." "It's a satori of your foolish flesh, you lecher." "I know my redeemer liveth." "What redeemer and what liveth?" "Oh let's cut this out and just live!" "Balls, when I thought like you, Alvah, I was just as miserable and graspy as you are now. All you want to do is run out there and get laid and get beat up and get screwed up and get old and sick and banged around by samsara, you fucking eternal meat of comeback you you'll deserve it too, I'll say." "That's not nice. Everybody's tearful and trying to live with what they got. Your Buddhism has made you mean Ray and makes you even afraid to take your clothes off for a simple healthy orgy." "Well, I did finally, didn't I?" "But you were coming on so ninety about— Oh let's forget it." Alvah went to bed and I sat and closed my eyes and thought "This thinking has stopped" but because I had to think it no thinking had stopped, but there did come over me a wave of gladness to know that all this perturbation was just a dream already ended and I didn't have to worry because I wasn't "I" and I prayed that God, or Tathagata, would give me enough time and enough sense and strength to be able to tell people what I knew (as I can't even do properly now) so they'd know what I know and not despair so much. The old tree brooded over me silently, a living thing. I heard a mouse snoring in the garden weeds. The rooftops of Berkeley looked like pitiful living meat sheltering grieving phantoms from the eternality of the heavens which they feared to face. By the time I went to bed I wasn't taken in by no Princess or no desire for no Princess and nobody's disapproval and I felt glad and slept well. Now came the time for our big mountain climb. Japhy came over in late afternoon on his bike to get me. We took out Alvah's knapsack and put it in his bike basket. I took out socks and sweaters. But I had no climbing shoes and the only things that could serve were Japhy's tennis sneakers, old but firm. My own shoes were too floppy and torn. "That might be better, Ray, with sneakers your feet are light and you can jump from boulder to boulder with no trouble. Of course we'll swap shoes at certain times and make it." "What about food? What are you bringing?" "Well before I tell you about food, R-a-a-y" (sometimes he called me by my first name and always when he did so, it was a long-drawn-out sad "R-a-a-a-y" as though he was worried about my welfare), "I've got your sleeping bag, it's not a duck down like my own, and naturally a lot heavier, but with clothes on and a good big fire you'll be comfortable up there." "Clothes on yeah, but why a big fire, it's only October." "Yeah but it's below freezing up there, R-a-a-y, in October," he said sadly. "At night?" "Yeah at night and in the daytime it's real warm and pleasant. You know old John Muir used to go up to those mountains where we're going with nothing but his old Army coat and a Report Title - p. 189 of 558 paper bag full of dried bread and he slept in his coat and just soaked the old bread in water when he wanted to eat, and he roamed around like that for months before tramping back to the city." "My goodness he musta been tough!" "Now as for food, I went down to Market Street to the Crystal Palace market and bought my favorite dry cereal, bulgur, which is a kind of a Bulgarian cracked rough wheat and I'm going to stick pieces of bacon in it, little square chunks, that'll make a fine supper for all three of us, Morley and us. And I'm bringing tea, you always want a good cup of hot tea under those cold stars. And I'm bringing real choco¬late pudding, not that instant phony stuff but good chocolate pudding that I'll bring to a boil and stir over the fire and then let it cool ice cold in the snow." "Oh boy!" "So insteada rice this time, which I usually bring, 1 thought I'd make a nice delicacy for you, R-a-a-y, and in the bulgur too I'm going to throw in all kinds of dried diced vegetables I bought at the Ski Shop. We'll have our supper and breakfast outa this, and for energy food this big bag of peanuts and raisins and another bag with dried apricot and dried prunes oughta fix us for the rest." And he showed me the very tiny bag in which all this important food for three grown men for twenty-four hours or more climbing at high altitudes was stored. "The main thing in going to mountains is to keep the weight as far down as possible, those packs get heavy." "But my God there's not enough food in that little bag!" "Yes there is, the water swells it up." "Do we bring wine?" "No it isn't any good up there and once you're at high altitude and tired you don't crave alcohol." I didn't believe this but said nothing. We put my own things on the bike and walked across the campus to his place pushing the bike along the edge of the sidewalk. It was a cool clear Arabian Night dusk with the tower clock of University of Cal a clean black shadow against a backdrop of cypress and eucalyptus and all kinds of trees, bells ringing somewhere, and the air crisp. "It's going to be cold up there," said Japhy, but he was feeling fine that night and laughed when I asked him about next Thursday with Princess. "You know we played yabyum twice more since that last night, she comes over to my shack any day or night any minute and man she won't take no for an answer. So I satisfy the Bodhisattva." And Japhy wanted to talk about everything, his boyhood in Oregon. "You know my mother and father and sister were living a real primitive life on that logcabin farm and on cold winter mornings we'd all undress and dress in front of the fire, we had to, that's why I'm not like you about undressing, I mean I'm not bashful or anything like that." "What'd you use to do around college?" "In the summers I was always a government fire lookout— that's what you oughta do next summer, Smith—and in the winters I did a lot of skiing and used to walk .around the campus on crutches real proud. I climbed some pretty big mountains up there, including a long haul up Rainier almost to the top where you sign your name. I finally made it one year. There are only a few names up there, you know. And I climbed all around the Cascades, off season and in season, and worked as a logger. Smith, I gotta tell you all about the romance of Northwest logging, like you keep talking about railroading, you shoulda seen the little narrow-gauge railways up there and those cold winter mornings with snow and your belly fulla pancakes and syrup and black coffee, boy, and you raise your doublebitted ax to your morning's first log there's nothing like it." "That's just like my dream of the Great Northwest. The Kwakiutl Indians, the Northwest Mounted Police. . . ." "Well, there in Canada they got them, over in British Columbia, I used to meet some on the trail." We pushed the bike down past the various college hangouts and cafeterias and looked into Robbie's to see if we knew anybody. Alvah was in there, working his part-time job as busboy. Japhy and I were kind of outlandish-looking on the campus in our old clothes in fact Japhy was considered an eccentric around the campus, which is the usual thing for campuses and college people to think whenever a real man appears on the scene —colleges being nothing but grooming schools for the middle-class non-identity which usually finds its perfect Report Title - p. 190 of 558 expression on the outskirts of the campus in rows of well-to-do houses with lawns and television sets in each living room with everybody looking at the same thing and thinking the same thing at the same time while the Japhies of the world go prowling in the wilderness to hear the voice crying in the wilderness, to find the ecstasy of the stars, to find the dark mysterious secret of the origin of faceless wonderless crapu¬lous civilization. "All these people," said Japhy, "they all got white-tiled toilets and take big dirty craps like bears in the mountains, but it's all washed away to convenient supervised sewers and nobody thinks of crap any more or realizes that their origin is shit and civet and scum of the sea. They spend all day washing their hands with creamy soaps they secretly wanta eat in the bathroom." He had a million ideas, he had 'em all. We got to his little shack as it grew dark and you could smell woodsmoke and smoke of leaves in the air, and packed everything up neat and went down the street to meet Henry Morley who had the car. Henry Morley was a bespectacled fellow of great learning but an eccentric himself, more eccentric and outre than Japhy on the campus, a librarian, with few friends, but a mountainclimber. His own little one-room cottage in a back lawn of Berkeley was filled with books and pictures of mountainclimbing and scattered all over with rucksacks, climbing boots, skis. I was amazed to hear him talk, he talked exactly like Rheinhold Cacoethes the critic, it turned out they'd been friends long ago and climbed mountains together and I couldn't tell whether Morley had influenced Cacoethes or the other way around. [Kero2] Report Title - p. 191 of 558

1958.2 Kerouac, Jack. The Dharma bums [ID D29211]. (2) I felt it was Morley who had done the influencing—he had the same snide, sarcastic, extremely witty, well-formulated speech, with thousands of images, like, when Japhy and I walked in and there was a gathering of Morley's friends in there (a strange outlandish group including one Chinese and one German from Germany and several other students of some kind) Morley said "I'm bringing my air mattress, you guys can sleep on that hard cold ground if you want but I'm going to have pneumatic aid besides I went and spend sixteen dollars on it in the wilderness of Oakland Army Navy stores and drove around all day wondering if with rollerskates or suction cups you can technically call yourself a vehicle" or some such to-me-incomprehensible (to everybody else) secret-meaning joke of his own, to which nobody listened much anyway, he kept talking and talking as though to himself but I liked him right away. We sighed when we saw the huge amounts of junk he wanted to take on the climb: even canned goods, and besides his rubber air mattress a whole lot of pickax and whatnot equipment we'd really never need. "You can carry that ax, Morley, but I don't think we'll need it, but canned goods is just a lot of water you have to hig on your back, don't you realize we got all the water we want waitin for us up there?" "Well I just thought a can of this Chinese chop suey would be kinda tasty." "I've got enough food for all of us. Let's go." Morley spent a long time talking and fishing around and getting together his unwieldy packboard and finally we said goodbye to his friends and got into Morley's little English car and started off, about ten o'clock, toward Tracy and up t Bridgeport from where we would drive another eight miles to the foot of the trail at the lake. I sat in the back seat and they talked up front. Morley was an actual madman who would come and get me (later) carrying a quart of eggnog expecting me to drink that, but I'd make him drive me to a liquor store, and the whole idea was to go out and see some girl and he'd have me come along to act as pacifier of some kind: we came to her door, she Opened it, when she saw who it was she slammed the door and we drove back to the cottage. "Well what was this?" "Well it's a long story," Morley would say vaguely, I never quite understood what he was up to. Also, seeing Alvah had no spring bed in the cottage, one day he appeared like a ghost in a doorway as we were innocently getting up and brewing coffee and presented us with a huge double-bed spring that, after he left, we struggled to hide in the barn. And he'd bring odd assorted boards and whatnot, and impossible bookshelves, all kinds of things, and years later I had further Three Stooges adventures with him going out to his house in Contra Costa (which he owned and rented) and spending impossible-to-believe afternoons when he paid me two dollars an hour for hauling out bucket after bucket of mudslime which he him¬self was doling out of a flooded cellar by hand, black and mudcovered as Tartarilouak the King of the Mudslimes of Paratioalaouakak Span, with a secret grin of elfish delight on his face; and later, returning through some little town and Wanting ice-cream cones, we walked down Main Street (had hiked on the highway with buckets and rakes) with ice-cream cones in our hands knocking into people on the little sidewalks like a couple of oldtime Hollywood silent film come¬dians, whitewash and all. An extremely strange person anway, in any case, any old way you looked at, and drove the car now out toward Tracy on the busy fourlaner highway and did most of the talking, at everything Japhy said he had twelve to say, and it went like this: Japhy would say some¬thing like "By God I feel real studious lately, I think I'll read some ornithology next week." Morley would say, "Who doesn't feel studious when he doesn't have a girl with a Riviera suntan?" Every time he said something he would turn and look at Japhy and deliver these rather brilliant inanities with a complete deadpan; I couldn't understand what kind of strange secret scholarly linguistic clown he really was under these California skies. Or Japhy would mention sleeping bags, and Morley would ramble in with "I'm going to be the possessor of a pale blue French sleeping bag, light weight, goose down, good buy I think, find 'em in Vancouver—good for Daisy Mae. Completely wrong type for Canada. Everyone wants to know if her grandfather was an explorer who met an Eskimo. I'm from the North Pole myself." Report Title - p. 192 of 558

"What's he talking about?" I'd ask from the back seat, and Japhy: "He's just an interesting tape recorder." I'd told the boys I had a touch of thrombophlebitis, blood clots in the veins in my feet, and was afraid about tomorrow's climb, not that it would hobble me but would get worse when we came down. Morley said "Is thrombophlebitis a peculiar rhythm for piss?" Or I'd say something about Westerners and he'd say, "I'm a dumb Westerner . . . look what preconceptions have done to England." "You're crazy, Morley." "I dunno, maybe I am, but if I am I'll leave a lovely will anyway." Then out of nowhere he would say "Well I'm very pleased to go climbing with two poets, I'm going to write a book myself, it'll be about Ragusa, a late medieval maritime city state republic which solved the class problem, offered the secretaryship to Machiavelli and for a generation had its language used as the diplomatic one for the Levant. This was be¬cause of pull with the Turks, of course." "Of course," we'd say. So he'd ask himself the question out loud: "Can you secure Christmas with an approximation only eighteen million seconds left of the original old red chimney?" "Sure," says Japhy laughing. "Sure," says Morley wheeling the car around increasing curves, "they're boarding reindeer Greyhound specials for a pre-season heart-to-heart Happiness Conference deep in Sierra wilderness ten thousand five hundred and sixty yards from a primitive motel. It's newer than analysis and deceptively sim¬ple. If you lost the roundtrip ticket you can become a gnome, the outfits are cute and there's a rumor that Actors Equity conventions sop up the overflow bounced from the Legion. Either way, of course, Smith" (turning to me in the back) "and in finding your way back to the emotional wilderness you're bound to get a present from . . . someone. Will some maple syrup help you feel better?" "Sure, Henry." And that was Morley. Meanwhile the car began climbing into the foothills somewhere and we came to sundry sullen towns where we stopped for gas and nothing but bluejeaned Elvis Presleys in the road, waiting to beat somebody up, but down beyond them the roar of fresh creeks and the feel of the high mountains not far away. A pure sweet night, and finally we got out on a real narrow tar country road and headed up toward the mountains for sure. Tall pine trees began to appear at the side of the road and occasional rock cliffs. The air felt nippy and grand. This also happened to be the opening eve of the hunting season and in a bar where we stopped for a drink there were many hunters in red caps and wool shirts looking silly getting loaded, with all their guns and shells in their cars and eagerly asking us if we'd seen any deer or not. We had, certainly, seen a deer, just before we came to the bar. Morley had been driving and talking, saying, "Well Ryder maybe you'll be Alfred Lord Tennyson of our little tennis party here on the Coast, they'll call you the New Bohemian and compare you to the Knights of the Round Table minus Amadis the Great and the extraordinary splendors of the little Moorish kingdom that was sold round to Ethiopia for seventeen thousand camels and sixteen hundred foot soldiers when Caesar was sucking on his mammy's teat," and suddenly the deer was in the road, looking at our headlamps, petrified, before leaping into the shrubbery by the side of the road and disappearing into the sudden vast diamond silence of the forest (which we heard as Morley cut the motor) and just the scuffle of its hoofs running off to the haven of the raw fish Indian up there in the mists. It was real country we were in, Morley said about three thousand feet now. We could hear creeks rushing coldly below on cold starlit rocks without seeing them. "Hey little deer," I'd yelled to the animal, "don't worry, we won't shoot you." Now in the bar, where we'd stopped at my insistence ("In this kinda cold northern upmountain country ain't nothin better for a man's soul at midnight but a good warm glass of warmin red port heavy as the syrups of Sir Arthur")— "Okay Smith," said Japhy, "but seems to me we shouldn't drink on a hiking trip." "Ah who gives a damn?" "Okay, but look at all the money we saved by buying cheap dried foods for this weekend and all you're gonna do is drink it right down." Report Title - p. 193 of 558

"That's the story of my life rich or poor and mostly poor and truly poor." We went in the bar, which was a roadhouse ill done up in the upcountry mountain style, like a Swiss chalet, with moose heads and designs of deer on the booths and the people in the bar itself an advertisement for the hunting season but all of them loaded, a weaving mass of shadows at the dim bar as we walked in and sat at three stools and ordered the port. The port was a strange request in the country of hunters but the bartender rousted up an odd bottle of Christian Brothers port and poured us two shots in wide wineglasses (Morley a teetotaler actually) and Japhy and I drank and felt it fine. "Ah," said Japhy warming up to his wine and midnight, "soon I'm going back north to visit my childhood wet woods and cloudy mountains and old bitter intellectual friends and old drunken logger friends, by God, Ray you ain't lived till you been up there with me, or without. And then I'm going to Japan and walk all over that hilly country finding ancient little temples hidden and forgotten in the mountains and old Sages a hundred and nine years old praying to Kwannon in huts and meditating so much that when they come out of meditation they laugh at everything that moves. But that don't mean I don't love America, by God, though I hate these damn hunters, all they wanta do is level a gun at a helpless sentient being and murder it, for every sentient being or living creature these actual pricks kill they will be reborn a thousand times to suffer the horrors of samsara and damn good for 'em too." "Hear that, Morley, Henry, what you think?" "My Buddhism is nothing but a mild unhappy interest in some of the pictures they've drawn though I must say sometimes Cacoethes strikes a nutty note of Buddhism in his mountainclimbing poems though I'm not much interested in the belief part of it." In fact it didn't make a goddamn much of a difference to him. "I'm neutral," said he, laughing hap¬pily with a kind of an eager slaking leer, and Japhy yelled: "Neutral is what Buddhism is!" "Well, that port'll make you have to swear off yogurt. You know I am a fortiori disappointed because there's no Benedictine or Trappist wine, only Christian Brothers holy waters and spirits around here. Not that I feel very expansive about being here in this curious bar anyway, it looks like the home-plate for Ciardi and Bread Loaf writers, Armenian grocers all of 'em, well-meaning awkward Protestants who are on a group excursion for a binge and want to but don't understand how to insert the contraception. These people must be assholes," he added in a sudden straight revelation. "The milk around here must be fine but more cows than people. This must be a different race of Anglos up here, I don't particularly warm up to their appearance. The fast kids around here must go thirty-four miles. Well, Japhy," said he, concluding, "if you ever get an official job I hope you get a Brooks Brothers suit . . . hope you don't wind up in artsfartsy parties where it would— Say," as some girls walked in, "young hunters . . . must be why the baby wards are open all year." But the hunters didn't like us to be huddled there talking close and friendly in low voices about sundry personal topics and joined us and pretty soon it was a long funny harangue up and down the oval bar about deer in the locality, where to go climb, what do do, and when they heard we were out in this country not to kill animals but just to climb mountains they took us to be hopeless eccentrics and left as alone. Japhy and I had two wines and felt fine and went back in the car with Morley and we drove away, higher and higher, the trees taller, the air colder, climbing, till finally it was almost two o'clock in the morning and they said we had a long way to go yet to Bridgeport and the foot of the trail so we might as well sleep out in these woods in our sleeping bags and call it a day. "We'll get up at dawn and take off. Meanwhile we have this good brown bread and cheese too," said Japhy producing it, brown bread and cheese he'd thrown in at the last minute in his little shack, "and that'll make a fine breakfast and we'll save the bulgur and goodies for our breakfast tomorrow morning at ten thousand feet." Fine. Still talking and all, Morley drove the car a little way over some hard pine needles under an immense spread of natural park trees, firs and ponde-rosas a hundred feet high some of them, a great quiet starlit grove with frost on the ground and dead silence except for occasional little ticks of sound in the thickets where maybe a rabbit stood petrified hearing us. I got out my sleeping bag and spread it out and took off my shoes and just as I was sighing happily and slipping my stockinged feet into Report Title - p. 194 of 558 my sleeping bag and looking around gladly at the beautiful tall trees thinking "Ah what a night of true sweet sleep this will be, what meditations I can get into in this intense silence of Nowhere" Japhy yelled at me from the car: "Say, it appears Mr. Morley has forgotten his sleeping bag!" "What . . . well now what?" They discussed it awhile fiddling with flashlights in the frost and then Japhy came over and said "You'll have to crawl outa there Smith, all we have is two sleeping bags now and gotta zip 'em open and spread 'em out to form a blanket for three, goddammit that'll be cold." "What? And the cold'll slip in around the bottoms!" "Well Henry can't sleep in that car, he'll freeze to death, no heater." "But goddammit I was all ready to enjoy this so much," I whined getting out and putting on my shoes and pretty soon Japhy had fixed the two sleeping bags on top of ponchos and was already settled down to sleep and on toss it was me had to sleep in the middle, and it was way below freezing by now, and the stars were icicles of mockery. I got in and lay down and Morley, I could hear the maniac blowing up his ridiculous air mattress so he could lay beside me, but the moment he'd done so, he started at once to turn over and heave and sigh, and around the other side, and back toward me, and around the other side, all under the ice-cold stars and loveliness, while Japhy snored, Japhy who wasn't subjected to all the mad wiggling. Finally Morley couldn't sleep at all and got up and went to the car probably to talk to himself in that mad way of his and I got a wink of sleep, but in a few minutes he was back, freezing, and got under the sleeping-bag blanket but started to turn and turn again, even curse once in a while, or sigh, and this went on for what seemed to be eternities and the first thing I knew Aurora was paling the eastern hems of Amida and pretty soon we'd be getting u anyway. That mad Morley! And this was only the beginning of the misadventures of that most remarkable man (as you'll see now), that remarkable man who was probably the only mountainclimber in the history of the world who forgot to bring his sleeping bag. "Jesus," I thought, "why didn't he just forget his dreary air mattress instead." From the very first moment we'd "met Morley he'd kept emitting sudden yodels in keeping with our venture. TMs was a simple "Yodelayhee" but it came at the oddest moments and in oddest circumstances, like several times when his Chinese and German friends were still around, then later in the car, sitting with us enclosed, "Yodelayhee!" and then as we got out of the car to go in the bar, "Yodelayhee!" Now as Japhy woke up and saw it was dawn and jumped out of the bags and ran to gather firewood and shudder over a little preliminary fire, Morley woke up from his nervous small sleep of dawn, yawned, and yelled "Yodelayhee!" which echoed toward vales in the distance. I got up too; it Was all we could do to hold together; the only thing to do was hop around and flap your arms, like me and my sad bum on the gon on the south coast. But soon Japhy got more logs on the fire and it was a roaring bonfire that we turned our backs to after a while and yelled and talked. A beautiful morning—red pristine shafts of sunlight coming in over the hill and slanting down into the cold trees like cathedral light, and the mists rising to meet the sun, and all the way around the giant secret roar of tumbling creeks probably with films of ice in the pools. Great fishing country. Pretty soon I was yelling "Yodelayhee" myself but when Japhy went to fetch more wood and we couldn't see him for a while and Morley yelled "Yodelayhee" Japhy answered back with a simple "Hoo" which he said was the Indian way to call in the mountains and much nicer. So I began to yell "Hoo" myself. Then we got in the car and started off. We ate the bread and cheese. No difference between the Morley of this morn¬ing and the Morley of last night, except his voice as he rattled on yakking in that cultured snide funny way of his was sorta cute with that morning freshness, like the way people's voices sound after getting up early in the morning, something faintly wistful and hoarse and eager in it, ready for a new day. Soon the sun was warm. The black bread was good, it had been baked by Sean Monahan's wife, Sean who had a shack in Corte Madera we could all go live in free of rent some day. The cheese was sharp Cheddar. But it didn't satisfy me much and when we got out into coun¬try with no more houses and anything I began to yearn for a good old hot breakfast and suddenly after we'd gone over a little creek bridge we saw a merry little lodge by the side of the road under tremendous juniper trees with Report Title - p. 195 of 558 smoke boiling out of the chimney and neon signs outside and a sign in the window advertising pancakes and hot coffee. "Let's go in there, by God we need a man's breakfast if we're gonna climb all day." Nobody complained about my idea and we went in, and sat at booths, and a nice woman took our orders with that cheery loquaciousness of people in the backcountry. "Well you boys goin huntin this mornin?" "No'm," said Japhy, "just climbing Matterhorn." "Matterhorn, why I wouldn't do that if somebody paid me a thousand dollars!" Meanwhile I went out to the log Johns out back and washed from water in the tap which was delightfully cold and made my face tingle, then I drank some of it and it was like cool liquid ice in my stomach and sat there real nice, and I had more. Shaggy dogs were barking in the golden red sunlight slanting down from the hundred-foot branches of the firs and ponderosas. I could see snowcapped mountains glittering in the distance. One of them was Matterhorn. I went in and the pancakes were ready, hot and steaming, and poured syrup over my three pats of butter and cut them up and slurped hot coffee and ate. So did Henry and Japhy—for once no conversa¬tion. Then we washed it all down with that incomparable cold water as hunters came in in hunting boots with wool shirts but no giddy drunk hunters but serious hunters ready to go out there after breakfast. There was a bar adjoining but nobody cared about alcohol this morning. We got in the car, crossed another creek bridge, crossed a meadow with a few cows and log cabins, and came out on a plain which clearly showed Matterhorn rising the highest most awful looking of the jagged peaks to the south. "There she is," said Morley really proud. "Isn't it beautiful, doesn't it remind you of the Alps? I've got a collection of snow covered mountain photos you should see sometime." "I like the real thing meself," said Japhy, looking seriously at the mountains and in that far-off look in his eyes, that secret self-sigh, I saw he was back home again. Bridgeport is a little sleepy town, curiously New England-like, on that plain. Two restaurants, two gas stations, a school, all sidewalking Highway 395 as it comes through there running from down Bishop way up to Carson City Nevada. Now another incredible delay was caused as Mr. Morley decided to see if he could find a store open in Bridgeport and buy a sleeping bag or at least a canvas cover or tarpaulin of some kind for tonight's sleep at nine thousand feet and judging from last night's sleep at four thousand it was bound to be pretty cold. Meanwhile Japhy and I waited, sitting in the now hot sun of ten a.m. on the grass of the school, watching occasional laconic traffic pass by on the not-busy highway and watching to see the fortunes of a young Indian hitchhiker pointed north. We discussed him warmly. "That's what I like, hitchhiking around, feeling free, imagine though being an Indian and doing all that. Dammit Smith, let's go talk to him and wish him luck." The Indian wasn't very talkative but not unfriendly and told us he'd been making pretty slow time on 395. We wished him luck. Meanwhile in the very tiny town Morley was nowhere to be seen. "What's he doing, waking up some proprietor in his bed back there?" Finally Morley came back and said there was nothing available and the only thing to do was to borrow a couple of blankets at the lake lodge. We got in the car, went back down the highway a few hundred yards, and turned south toward the glittering trackless snows high in the blue air. We drove along beautiful Twin Lakes and came to the lake lodge, which was a big white framehouse inn, Morley went in and deposited five dollars for the use of two blankets for one night. A woman was standing in the doorway arms akimbo, dogs barked. The road was dusty, a dirt road, but the lake was cerulean pure. In it the reflections of the cliffs and foothills showed perfectly. But the road was being repaired and we could see yellow dust boiling up ahead where we'd have to walk along the lake road awhile before cutting across a creek at the end of the lake and up through underbrush and up the beginning of the trail. We parked the car and got all our gear out and arranged it in the warm sun. Japhy put things in my knapsack and told me I had to carry it or jump in the lake. He was being very serious and leaderly and it pleased me more than anything else. Then with the same boyish gravity he went over to the dust of the road with the pickax and drew a big circle and began drawing Report Title - p. 196 of 558 things in the circle. "What's that?" "I'm doin a magic that'll not only help us on our climb but after a few more marks and chants I'll be able to predict the future from it." "What's a mandala?" "They're the Buddhist designs that are always circles filled with things, the circle representing the void and the things illusion, see. You sometimes see painted over a Bodhisattva's head and can tell his history from studying it. Tibetan in origin." I had on the tennis sneakers and now I whipped out my mountainclimbing' cap for the day, which Japhy had consigned to me, which was a little black French beret, which I put on at a jaunty angle and hitched the knapsack up and I was ready to go. In the sneakers and the beret I felt more like a Bohemian painter than a mountainclimber. But Japhy had on his fine big boots and his little green Swiss cap with feather, and looked elfin but rugged. I see the picture of him alone in the mountains in that outfit: the vision: it's pure morning in the high dry Sierras, far off clean firs can be seen shadowing the sides of rocky hills, further yet snowcapped pinpoints, nearer the big bushy forms of pines and there's Japhy in his little cap with a big rucksack on his back, clomping along, but with a flower in his left hand which is hooked to the strap of the rucksack at his breast; grass grows out between crowded rocks and boulders; distant sweeps of scree can be seen making gashes down the sides of morning, his eyes shine with joy, he's on his way, his heroes are John Muir and Han Shan and Shih-te and Li Po and John Burroughs and Paul Bunyan and Kropotkin; he's small and has a funny kind of belly com¬ing out as he strides, but it's not because his belly is big, it's because his spine curves a bit, but that's offset by the vigorous long steps he takes, actually the long steps of a tall man (as I found out following him uptrail) and his chest is deep and shoulders broad. "Goldangit Japhy I feel great this morning," I said as we locked the car and all three of us started swinging down the lake road with our packs, straggling a bit occupying side and center and other side of the road like straggling infantrymen. "Isn't this a hell of a lot greater than The Place? Gettin drunk in there on a fresh Saturday morning like this, all bleary and sick, and here we are by the fresh pure lake walkin along in this good air, by God it's a haiku in itself." "Comparisons are odious, Smith," he sent sailing back to me, quoting Cervantes and making a Zen Buddhist observa¬tion to boot. "It don't make a damn frigging difference whether you're in The Place or hiking up Matterhorn, it's all the same old void, boy." And I mused about that and realized he was right, comparisons are odious, it's all the same, but it sure felt great and suddenly I realized this (in spite of my swollen foot veins) would do me a lot of good and get me away from drinking and maybe make me appreciate perhaps a whole new way of living. "Japhy I'm glad I met you. I'm gonna learn all about how to pack rucksacks and what to do and hide in these mountains when I'm sick of civilization. In fact I'm grateful I met you." "Well Smith I'm grateful I met you too, learnin about how to write spontaneously and all that." "Ah that's nothing." "To me it's a lot. Let's go boys, a little faster, we ain't got no time to waste." By and by we reached the boiling yellow dust where caterpillars were churning around and great big fat sweaty operators who didn't even look at us were swearing and cussing on the job. For them to climb a mountain you'd have to pay them double time and quadruple time today, Saturday. Japhy and I laughed to think of it. I felt a little embarrassed with my silly beret but the cat operators didn't even look and soon we left them behind and were approaching the final little store lodge at the foot of the trail. It was a log cabin, set right on the end of the lake, and it was enclosed in a V of pretty big foothills. Here we stopped and rested awhile on the steps, we'd hiked approximately four miles but on flat good road, and went in and bought candy and crackers and Cokes and stuff. Then suddenly Morley, who'd not been silent on the four-mile hike, and looked funny in his own outfit which was that immense packboard with air mattress and all (deflated now) and no hat at all, so that he looked just like he does in the library, but with big floppy pants of some kind, Morley suddenly remembered he'd forgotten to drain the Report Title - p. 197 of 558 crankcase. "So he forgot to drain the crankcase," I said noticing their consternation and not knowing much about cars, "so he forgot to brain the drankbase." "No, this means that if it gets below freezing tonight down here the goddamn radiator explodes and we can't drive back home and have to walk twelve miles to Bridgeport and all and get all hung-up." "Well maybe it won't be so cold tonight." "Can't take a chance," said Morley and by that time I was pretty mad at him for finding more ways than he could figure to forget, foul up, disturb, delay, and make go round in circles this relatively simple hiking trip we'd undertaken. "What you gonna do? What we gonna do, walk back four miles?" "Only thing to do, I'll walk back alone, drain the crankcase, walk back and follow you up the trail and meet you tonight at the camp." "And I'll light a big bonfire," said Japhy, "and you'll see the glow and just yodel and we'll direct you in." "That's simple." "But you've got to step on it to make it by nightfall at camp." "I will, I'll start back right now." But then I felt sorry about poor old hapless funny Henry and said "Ah hell, you mean you're not going to climb with us today, the hell with the crankcase come on with us." "It'd cost too much money if that thing froze tonight, Smith no I think I better go back. I've got plenty of nice thoughts to keep me acquainted with probably what you two'll be talking about all day, aw hell I'll just start back right now. Be sure not to roar at bees and don't hurt the cur and if the tennis party comes on with everybody shirtless don't make eyes at the searchlight or the sun'll kick a girl's ass right back at you, cats and all and boxes of fruit and oranges thrown in" and some such statement and with no ado or ceremony there he went down the road with just a little handwave, muttering and talking on to himself, so we had to yell "Well so long Henry, hurry up" and he didn't answer but just walked off shrugging. "You know," I said, "I think it doesn't make any difference to him anyway. He's just satisfied to wander around and for¬get things." "And pat his belly and look at things as they are, sorta like in Chuangtse" and Japhy and I had a good laugh watching forlorn Henry swaggering down all that road we'd only just negotiated, alone and mad. "Well here we go" said Japhy. "When I get tired of this big rucksack we'll swap." "I'm ready now. Man, come on, give it to me now, I feel like carrying something heavy. You don't realize how good I feel, man, come on!" So we swapped packs and started off. Both of us were feeling fine and were talking a blue streak, about anything, literature, the mountains, girls, Princess, the poets, Japan, our past adventures in life, and I suddenly realized it was a kind of blessing in disguise Morley had forgotten to drain the crankcase, otherwise Japhy wouldn't have got in a word edgewise all the blessed day and now I had a chance to hear his ideas. In the way he did things, hiking, he reminded me of Mike my boyhood chum who also loved to lead the way, real grave like Buck Jones, eyes to the distant horizons, like Natty Bumppo, cautioning me about snapping twigs or "It's too deep here, let's go down the creek a ways to ford it," or "There'll be mud in that low bottom, we better skirt around" and dead serious and glad. I saw all Japhy's boyhood in those eastern Oregon forests the way he went about it. He walked like he talked, from behind I could see his toes pointed slightly inward, the way mine do, instead of out; but when it came time to climb he pointed his toes out, like Chaplin, to make a kind of easier flapthwap as he trudged. We went across a kind of muddy riverbottom through dense undergrowth and a few willow trees and came out on the other side a little wet and started up the trail, which was clearly marked and named and had been recently repaired by trail crews but as we hit parts where a rock had rolled on the trail he took great precaution to throw the rock off saying "I used to work on trail crews, I can't see a trail all mettlesome like that, Smith." As we climbed the lake began to appear below us and sud¬denly in its clear blue pool we could see the deep holes where the lake had its springs, like black wells, and we could see schools of fish skitter. Report Title - p. 198 of 558

"Oh this is like an early morning in China and I'm five years old in beginningless time!" I sang out and felt like sitting by the trail and whipping out my little notebook and writing sketches about it. "Look over there," sang Japhy, "yellow aspens. Just put me in the mind of a haiku . . . 'Talking about the literary life— the yellow aspens.' " Walking in this country you could understand the perfect gems of haikus the Oriental poets had written, never getting drunk in the mountains or anything but just going along as fresh as children writing down what they saw without literary devices or fanciness of expression. We made up haikus as we climbed, winding up and up now on the slopes of brush. "Rocks on the side of the cliff," I said, "why don't they tumble down?" "Maybe that's a haiku, maybe not, it might be a little too complicated," said Japhy. "A real haiku's gotta be as simple as porridge and yet make you see the real thing, like the greatest haiku of them all probably is the one that goes 'The sparrow hops along the veranda, with wet feet.' By Shiki. You see the wet footprints like a vision in your mind and yet in those few words you also see all the rain that's been falling that day and almost smell the wet pine needles." "Let's have another." "I'll make up one of my own this time, let's see, 'Lake be¬low . . . the black holes the wells make,' no that's not a haiku goddammit, you never can be too careful about haiku." "How about making them up real fast as you go along, spontaneously?" "Look here," he cried happily, "mountain lupine, see the delicate blue color those little flowers have. And there's some California red poppy over there. The whole meadow is just powdered with color! Up there by the way is a genuine California white pine, you never see them much any more." "You sure know a lot about birds and trees and stuff." "I've studied it all my life." Then also as we went on climbing we began getting more casual and making funnier sillier talk and pretty soon we got to a bend in the trail where it was suddenly gladey and dark with shade and a tremendous cataracting stream was bashing and frothing over scummy rocks and tumbling on down, and over the stream was a perfect bridge formed by a fallen snag, we got on it and lay belly-down and dunked our heads down, hair wet, and drank deep as the water splashed in our faces, like sticking your head by the jet of a dam. I lay there a good long minute enjoying the sudden coolness. "This is like an advertisement for Rainier Ale!" yelled Japhy. "Let's sit awhile and enjoy it." "Boy you don't know how far we got to go yet!" "Well I'm not tired!" "Well you'll be, Tiger." We went on, and I was immensely pleased with the way the trail had a kind of immortal look to it, in the early afternoon now, the way the side of the grassy hill seemed to be clouded with ancient gold dust and the bugs flipped over rocks and the wind sighed in shimmering dances over the hot rocks, and the way the trail would suddenly come into a cool shady part with big trees overhead, and here the light deeper. And the way the lake below us soon became a toy lake with those black well holes perfectly visible still, and the giant cloud shadows on the lake, and the tragic little road winding away where poor Morley was walking back. "Can you see Morl down back there?" Japhy took a long look. "I see a little cloud of dust, maybe that's him comin back already." But it seemed that I had seen the ancient afternoon of that trail, from meadow rocks and lupine posies, to sudden revisits with the roaring stream with its splashed snag bridges and undersea greennesses, there was something inexpressibly broken in my heart as though I'd lived before and walked this trail, under similar circum¬stances with a fellow Bodhisattva, but maybe on a more important journey, I felt like lying down by the side of the trail and remembering it all. The woods do that to you, they always look familiar, long lost, like the face of a long-dead relative, like an old dream, like a piece of forgotten song drifting across the water, most of all like golden eternities of past childhood or past manhood and all the living and the dying and the heartbreak that went on a million years ago and the clouds as Report Title - p. 199 of 558 they pass overhead seem to testify (by their own lonesome familiarity) to this feeling. Ecstasy, even, I felt, with flashes of sudden remembrance, and feeling sweaty and drowsy I felt like sleeping and dreaming in the grass. As we got higher we got more tired and now like two true mountainclimbers we weren't talking any more and didn't have to talk and were glad, in fact Japhy mentioned that, turning to me after a half-hour's silence, "This is the way I like it, when you get going there's just no need to talk, as if we were animals and just communicated by silent telepathy." So huddled in our own thoughts we tromped on, Japhy using that gazotsky trudge I mentioned, and myself finding my own true step, which was short steps slowly patiently going up the mountain at one mile an hour, so I was always thirty yards behind him and when we had any haikus now we'd yell them fore and aft. Pretty soon we got to the top of the part of the trail that was a trail no more, to the incomparable dreamy meadow, which had a beautiful pond, and after that it was boulders and nothing but boulders. "Only sign we have now to know which way we're going, is ducks." "What's ducks?" "See those boulders over there?" "See those boulders over there! Why God man, I see five miles of boulders leading up to that mountain." "See the little pile of rocks on that near boulder there by the pine? That's a duck, put up by other climbers, maybe that's one I put up myself in 'fifty-four I'm not sure. We just go from boulder to boulder from now on keeping a sharp eye for ducks then we get a general idea how to raggle along. Although of course we know which way we're going, that big cliff face up there is where our plateau is." "Plateau? My God you mean that ain't the top of the mountain?" "Of course not, after that we got a plateau and then scree and then more rocks and we get to a final alpine lake no biggern this pond and then comes the final climb over one thousand feet almost straight up boy to the top of the world where you'll see all California and parts of Nevada and the wind'll blow right through your pants." "Ow . . . How long does it all take?" "Why the only thing we can expect to make tonight is our camp up there on that plateau. I call it a plateau, it ain't that at all, it's a shelf between heights." But the top and the end of the trail was such a beautiful spot I said: "Boy look at this ..." A dreamy meadow, pines at one end, the pond, the clear fresh air, the afternoon clouds rushing golden . . . "Why don't we just sleep here tonight, I don't think I've ever seen a more beautiful park." "Ah this is nowhere. It's great of course, but we might wake up tomorrow morning and find three dozen schoolteachers on horseback frying bacon in our backyard. Where we're going you can bet your ass there won't be one human being, and if there is, I'll be a spotted horse's ass. Or maybe just one mountainclimber, or two, but I don't expect so at this time of the year. You know the snow's about to come here any time now. If it comes tonight it's goodbye me and you." "Well goodbye Japhy. But let's rest here and drink some water and admire the meadow." We were feeling tired and great. We spread out in the grass and rested and swapped packs and strapped them on and were rarin to go. Almost instantaneously the grass ended and the boulders started; we got up on the first one and from that point on it was just a matter of jumping from boulder to boulder, gradually climbing, climbing, five miles up a valley of boulders getting steeper and steeper with immense crags on both sides forming the walls of the valley, till near the cliff face we'd be scrambling up the boulders, it seemed. "And what's behind that cliff face?" "There's high grass up there, shrubbery, scattered boulders, beautiful meandering creeks that have ice in 'em even in the afternoon, spots of snow, tremendous trees, and one boulder just about as big as two of Alvah's cottages piled on top the other which leans over and makes a kind of concave cave for us to camp at, lightin a big bonfire that'll throw heat against the wall. Then after that the grass and the timber ends. That'll be at nine thousand just about." With my sneakers it was as easy as pie to just dance nimbly from boulder to boulder, but after a while I noticed how gracefully Japhy was doing it and he just ambled from boulder to Report Title - p. 200 of 558 boulder, sometimes in a deliberate dance with his legs crossing from right to left, right to left and for a while I followed his every step but then I learned it was better for me to just spontaneously pick my own boulders and make a ragged dance of my own. "The secret of this kind of climbing," said Japhy, "is like Zen. Don't think. Just dance along. It's the easiest thing in the world, actually easier than walking on flat ground which is monotonous. The cute little problems present themselves at each step and yet you never hesitate and you find yourself on some other boulder you picked out for no special reason at all, just like Zen." Which it was. We didn't talk much now. It got tiresome on the leg muscles. We spent hours, about three, going up that long, long valley. In that time it grew to late afternoon and the light was growing amber and shadows were falling ominously in the valley of dry boulders and instead, though, of making you feel scared it gave you that immortal feeling again. The ducks were all laid out easy to see: on top of a boulder you'd stand, and look ahead, and spot a duck (usually only two flat rocks on top of each other maybe with one round one on top for decoration) and you aimed in that general direction. The purpose of these ducks, as laid out by all previous climbers, was to save a mile or two of wandering around in the immense valley. Meanwhile our roaring creek was still at it, but thinner and more quiet now, running from the cliff face itself a mile up the valley in a big black stain I could see in the gray rock. Jumping from boulder to boulder and never falling, with a heavy pack, is easier than it sounds; you just can't fall when you get into the rhythm of the dance. I looked back down the valley sometimes and was surprised to see how high we'd come, and to see farther horizons of mountains now back there. Our beautiful trail-top park was like a little glen of the Forest of Arden. Then the climbing got steeper, the sun got redder, and pretty soon I began to see patches of snow in the shade of some rocks. We got up to where the cliff face seemed to loom over us. At one point I saw Japhy throw down his pack and danced my way up to him. "Well this is where we'll drop our gear and climb those few hundred feet up the side of that cliff, where you see there it's shallower, and find that camp. I remember it. In fact you can sit here and rest or beat your bishop while I go ramblin around there, I like to ramble by myself." Okay. So I sat down and changed my wet socks and changed soaking undershirt for dry one and crossed my legs and rested and whistled for about a half-hour, a very pleasant occupation, and Japhy got back and said he'd found the camp. I thought it would be a little jaunt to our resting place but it took almost another hour to jump up the steep boulders, climb around some, get to the level of the cliff-face plateau, and there, on flat grass more or less, hike about two hundred yards to where a huge gray rock towered among pines. Here now the earth was a splendorous thing—snow on the ground, in melting patches in the grass, and gurgling creeks, and the huge silent rock mountains on both sides, and a wind blowing, and the smell of heather. We forded a lovely little creek, shallow as your hand, pearl pure lucid water, and got to the huge rock. Here were old charred logs where other mountainclimbers had camped. "And where's Matterhorn mountain?" "You can't see it from here, but"—pointing up the farther long plateau and a scree gorge twisting to the right—"around that draw and up two miles or so and then we'll be at the foot of it." "Wow, heck, whoo, that'll take us a whole other day!" "Not when you're travelin with me, Smith." "Well Ryderee, that's okay with me." "Okay Smithee and now how's about we relax and enjoy ourselves and cook up some supper and wait for ole Morleree?" So we unpacked our packs and laid things out and smoked and had a good time. Now the mountains were getting that pink tinge, I mean the rocks, they were just solid rock cov¬ered with the atoms of dust accumulated there since beginningless time. In fact I was afraid of those jagged monstrosities all around and over our heads. "They're so silent!" I said. "Yeah man, you know to me a mountain is a Buddha. Think of the patience, hundreds of thousands of years just sittin there bein perfectly perfectly silent and like praying for all living creatures in that silence and just waitin for us to stop all our frettin and foolin." Japhy got out Report Title - p. 201 of 558 the tea, Chinese tea, and sprinkled some in a tin pot, and had the fire going meanwhile, a small one to begin with, the sun was still on us, and stuck a long stick tight down under a few big rocks and made himself something to hang the teapot on and pretty soon the water was boiling and he poured it out steaming into the tin pot and we had cups of tea with our tin cups. I myself'd gotten the water from the stream, which was cold and pure like snow and the crystal-lidded eyes of heaven. Therefore, the tea was by far the most pure and thirstquenching tea I ever drank in all my life, it made you want to drink more and more, it actually quenched your thirst and of course it swam around hot in your belly. "Now you understand the Oriental passion for tea," said Japhy. "Remember that book I told you about the first sip is joy the second is gladness, the third is serenity, the fourth is madness, the fifth is ecstasy." "Just about old buddy." That rock we were camped against was a marvel It was thirty feet high and thirty feet at base, a perfect square almost, and twisted trees arched over it and peeked down on us. From the base it went outward, forming a concave, so if rain came we'd be partially covered. "How did this immense sonumbitch ever get here?" "It probably was left here by the retreating glacier. See over there that field of snow?" "Yeah." "That's the glacier what's left of it. Either that or this rock tumbled here from inconceivable prehistoric mountains we can't understand, or maybe it just landed here when the frig-gin mountain range itself burst out of the ground in the Juras¬sic upheaval. Ray when you're up here you're not sittin in a Berkeley tea room. This is the beginning and the end of the world right here. Look at all those patient Buddhas lookin at us saying nothing." "And you come out here by yourself. . . ." "For weeks on end, just like John Muir, climb around all by myself following quartzite veins or making posies of flowers for my camp, or just walking around naked singing, and cook my supper and laugh." "Japhy I gotta hand it to you, you're the happiest little cat in the world and the greatest by God you are. I'm sure glad I'm learning all this. This place makes me feel devoted, too, I mean, you know I have a prayer, did you know the prayer I use?" "What?" "I sit down and say, and I run all my friends and relatives and enemies one by one in this, without entertaining any an¬gers or gratitudes or anything, and I say, like 'Japhy Ryder, equally empty, equally to be loved, equally a coming Buddha,' then I run on, say, to 'David O. Selznick, equally empty, equally to be loved, equally a coming Buddha' though I don't use names like David O. Selznick, just people I know because when I say the words 'equally a coming Buddha' I want to be thinking of their eyes, like you take Morley, his blue eyes be¬hind those glasses, when you think 'equally a coming Buddha' you think of those eyes and you really do suddenly see the true secret serenity and the truth of his coming . Then you think of your enemy's eyes." "That's great, Ray," and Japhy took out his notebook and wrote down the prayer, and shook his head in wonder. "That's really really great. I'm going to teach this prayer to the monks I meet in Japan. There's nothing wrong with you Ray, your only trouble is you never learned to get out to spots like this, you've let the world drown you in its horseshit and you've been vexed . . . though as I say comparisons are odious, but what we're sayin now is true." He took his bulgur rough cracked wheat and dumped a couple of packages of dried vegetables in and put it all in the pot to be ready to be boiled at dusk. We began listening for the yodels of Henry Morley, which didn't come. We began to worry about him. "The trouble about all this, dammit, if he fell off a boulder and broke his leg there'd be no one to help him. It's dangerous to ... I do it all by myself but I'm pretty good, I'm a mountain goat." "I'm gettin hungry." "Me too dammit, I wish he gets here soon. Let's ramble around and eat snowballs and drink water and wait." We did this, investigating the upper end of the flat plateau, and came back. By now the sun was gone behind the western wall of our valley and it was getting darker, pinker, colder, more Report Title - p. 202 of 558 hues of purple began to steal across the jags. The sky was deep. We even began to see pale stars, at least one or two. Suddenly we heard a distant "Yodelayhee" and Japhy leaped up and jumped to the top of a boulder and yelled "Hoo hoo hoo!" The Yodelayhee came back. "How far is he?" "My God from the sound of it he's not even started. He's not even at the beginning of the valley of boulders. He can never make it tonight." "What'll we do?" "Let's go to the rock cliff and sit on the edge and call him an hour. Let's bring these peanuts and raisins and munch on 'em and wait. Maybe he's not so far as I think." We went over to the promontory where we could see the whole valley and Japhy sat down in full lotus posture crosslegged on a rock and took out his wooden juju prayerbeads and prayed. That is, he simply held the beads in his hands, the hands upsidedown with thumbs touching, and stared straight ahead and didn't move a bone. I sat down as best I could on another rock and we both said nothing and meditated. Only I meditated with my eyes closed. The silence was an intense roar. From where we were, the sound of the creek, the gurgle and slapping talk of the creek, was blocked off by rocks. We heard several more melancholy Yodelayhees and answered them but it seemed farther and farther away each time. When I opened my eyes the pink was more purple all the time. The stars began to flash. I fell into deep meditation, felt that the mountains were indeed Buddhas and our friends, and I felt the weird sensation that it was strange that there were only three men in this whole immense valley: the mystic number three. Nirmanakaya, Sambhogakaya, and Dharmakaya. I prayed for the safety and in fact the eternal happiness of poor Morley. Once I opened my eyes and saw Japhy sitting there rigid as a rock and I felt like laughing he looked so funny. But the moun¬tains were mighty solemn, and so was Japhy, and for that matter so was I, and in fact laughter is solemn. It was beautiful. The pinkness vanished and then it was all purple dusk and the roar of the silence was like a wash of diamond waves going through the liquid porches of our ears, enough to soothe a man a thousand years. I prayed for Japhy, for his future safety and happiness and eventual Buddhahood. It was all completely serious, all completely hallucinated, all completely happy. "Rocks are space," I thought, "and space is illusion." I had a million thoughts. Japhy had his. I was amazed at the way he meditated with his eyes open. And I was mostly humanly amazed that this tremendous little guy who eagerly studied Oriental poetry and anthropology and ornithology and every¬thing else in the books and was a tough little adventurer of trails and mountains should also suddenly whip out his pitiful beautiful wooden prayerbeads and solemnly pray there, like an oldfashioned saint of the deserts certainly, but so amazing to see it in America with its steel mills and airfields. The world ain't so bad, when you got Japhies, I thought, and felt glad. All the aching muscles and the hunger in my belly were bad enough, and the surroundant dark rocks, the fact that there is nothing there to soothe you with kisses and soft words, but just to be sitting there meditating and praying for the world with another earnest young man—'twere good enough to have been born just to die, as we all are. Something will come of it in the Milky Ways of eternity stretching in front of all our phantom unjaundiced eyes, friends. I felt like telling Japhy everything I thought but I knew it didn't matter and moreover he knew it anyway and silence is the golden mountain. "Yodelayhee," sang Morley, and now it was dark, and Japhy said "Well, from the looks of things he's still far away. He has enough sense to pitch his own camp down there tonight so let's go back to our camp and cook supper." "Okay." And we yelled "Hoo" a couple of times reassuringly and gave up poor Morl for the night. He did have enough sense, we knew. And as it turned out he did, and pitched his camp, wrapped up in his two blankets on top of the air mattress, and slept the night out in that incomparably happy meadow with the pond and the pines, telling us about it when he finally reached us the next day. I rousted about and got a lot of little pieces of wood to make kindling for the fire and then I went around gathering bigger pieces and finally I was hunting out huge logs, easy to find all over the place. We had a fire that Morley must have seen from five miles away, except we Report Title - p. 203 of 558 were way up behind the cliff face, cut off from his view. It cast mighty blasts of heat against our cliff, the cliff absorbed it and threw it back, we were in a hot room except that the ends of our noses were nippy from sticking them out of that area to get firewood and water. Japhy put the bulgur in the pot with water and started it boiling and stirred it around and meanwhile busied himself with the mixings for the chocolate pudding and started boiling that in a separate smaller pot out of my knapsack. He also brewed a fresh pot of tea. Then he whipped out his double set of chopsticks and pretty soon we had our supper ready and laughed over it. It was the most delicious supper of all time. Up out of the orange glow of our fire you could see immense systems of uncountable stars, either as individual blazers, or in low Venus droppers, or vast Milky Ways incommensurate with human understanding, all cold, blue, silver, but our food and our fire was pink and goodies. And true to what Japhy had predicted, I had absolutely not a jot of appetite for alcohol, I'd forgotten all about it, the altitude was too high, the ex¬ercise too heavy, the air too brisk, the air itself was enough to get your drunk ass drunk. It was a tremendous supper, food is always better eaten in doleful little pinchfuls off the ends of chopsticks, no gobbling, the reason why Darwin's law of survival applies best to China: if you don't know how to handle a chopstick and stick it in that family pot with of 'em, you'll starve. I ended up flupping it all up with my forefinger anyhow. Supper done, Japhy assiduously got to scraping the pots with a wire scraper and got me to bring water, which I did dipping a leftover can from other campers into the fire pool of stars, and came back with a snowball to boot, and Japhy washed the dishes in preboiled water. "Usually I don't wash my dishes, I just wrap 'em up in my blue bandana, cause it really doesn't matter . . . though they don't appreciate this little bit of wis¬dom in the horse-soap building thar on Madison Avenue, what you call it, that English firm, Urber and Urber, whatall, damn hell and upsidedown boy I'll be as tight as Dick's hatband if I don't feel like takin out my star map and seein what the lay of the pack is tonight. That houndsapack up there more un¬countable than all your favorite Surangamy sutries, boy." So he whips out his star map and turns it around a little, and ad¬justs, and looks, and says, "It's exactly eight-forty-eight p.m." "How do you know." "Sirius wouldn't be where Sirius is, if it wasn't eight-forty-eight p.m. . . . You know what I like about you, Ray, you've woke me up to the true language of this country which is the language of the working men, railroad men, loggers. D'yever hear them guys talk?" "I shore did. I had a guy, an oil rig driver, truck, picked me up in Houston Texas one night round about midnight after some little faggot who owned some motel courts called of all things and rather appropriately my dear, Dandy Courts, had left me off and said if you can't get a ride come on in sleep on my floor, so I wait about an hour in the empty road and here comes this rig and it's driven by a Cherokee he said he was but his name was Johnson or Ally Reynolds or some damn thing and as he talked starting in with a speech like 'Well boy I left my mammy's cabin before you knew the smell of the river and came west to drive myself mad in the East Texas oilfield' and all kinds of rhythmic talk and with every bang of rhythm he'd ram at his clutch and his various gears and pop up the truck and had her roaring down the road about seventy miles an hour with momentum only when his story got rolling with him, magnificent, that's what I call poetry." "That's what I mean. You oughta hear old Burnie Byers talk up that talk up in the Skagit country, Ray you just gotta go up there." "Okay I will." Japhy, kneeling there studying his star map, leaning forward slightly to peek up through the overhanging gnarled old rock country trees, with his goatee and all, looked, with that mighty grawfaced rock behind him, like, exactly like the vision I had of the old Zen Masters of China out in the wilderness. He was leaning forward on his knees, upward looking, as if with a holy sutra in his hands. Pretty soon he went to the snowbank and brought back the chocolate pudding which was now ice cold and absolutely delicious beyond words. We ate it all up. "Maybe we oughta leave some for Morley." "Ah it won't keep, it'll melt in the morning sun." As the fire stopped roaring and just got to be red coals, but big ones six feet long, the night interposed its icy crystal feel 1 more and more but with the smell of smoking logs it was as Report Title - p. 204 of 558 delicious as chocolate pudding. For a while I went on a little walk by myself, out by the shallow iced creek, and sat meditating against a stump of dirt and the huge mountain walls on both sides of our valley were silent masses. Too cold to do this more than a minute. As I came back our orange fire casting its glow on the big rock, and Japhy kneeling and peering up at the sky, and all of it ten thousand feet above the gnashing world, was a picture of peace and good sense. There was another aspect of Japhy that amazed me: his tremendous and tender sense of charity. He was always giving things, always practicing what the Buddhists call the Paramita of Dana, the perfection of charity. Now when I came back and sat down by the fire he said "Well Smith it's about time you owned a set of juju beads you can have these," and he handed me the brown wood beads run together over a strong string with the string, black and shiny, coming out at the large bead at the end in a pretty loop. "Aw you can't give me something like this, these things come from Japan don't they?" "I've got another set of black ones. Smith that prayer you gave me tonight is worth that set of juju beads, but you can have it anyway." A few minutes later he cleaned out the rest of the chocolate pudding but made sure that I got most of it. Then when he laid boughs over the rock of our clearing and the poncho over that he made sure his sleeping bag was farther away from the fire than mine so I would sure to be warm. He was always practicing charity. In fact he taught me, and a week later I was giving him nice new undershirts I'd discovered in the Goodwill store. He'd turn right around and make me a gift of a plastic container to keep food in. For a joke I'd give him a gift of a huge flower from Alvah's yard. Solemnly a day later he'd bring me a little bouquet of flowers picked in the street plots of Berkeley. "And you can keep the sneakers too," he said. "I've got another pair older than those but just as good." "Aw I can't be taking all your things." "Smith you don't realize it's a privilege to practice giving presents to others." The way he did it was charming; there was nothing glittery and Christmasy about it, but almost sad, and sometimes his gifts were old beat-up things but they had the charm of usefulness and sadness of his giving. We rolled into our sleeping bags, it was freezing cold now, about eleven o'clock, and talked a while more before one of us just didn't answer from the pillow and pretty soon we were asleep. While he snored I woke up and just lay flat back with my eyes to the stars and thanked God I'd come on this mountain climb. My legs felt better, my whole body felt strong. The crack of the dying logs was like Japhy making little com¬ments on my happiness. I looked at him, his head was buried way under inside his duck-down bag. His little huddled form was the only thing I could see for miles of darkness that was so packed and concentrated with eager desire to be good. I thought, "What a strange thing is man . . . like in the Bible it says, Who knoweth the spirit of man that looketh upward? This poor kid ten years younger than I am is making me look like a fool forgetting all the ideals and joys I knew before, in my recent years of drinking and disappointment, what does he care if he hasn't got any money: he doesn't need any money, all he needs is his rucksack with those little plastic bags of dried food and a good pair of shoes and off he goes and enjoys the privileges of a millionaire in surroundings like this. And what gouty millionaire could get up this rock anyhow? It took us all day to climb." And I promised myself that I would begin a new life. "All over the West, and the mountains in the East, and the desert, I'll tramp with a rucksack and make it the pure way." I went to sleep after burying my nose under the sleeping bag and woke up around dawn shivering, the ground cold had seeped through the poncho and through the bag and my ribs were up against a damper damp than the damp of a cold bed. My breath was coming out in steams. I rolled over to the other ribs and slept more: my dreams were pure cold dreams like ice water, happy dreams, no nightmares. [Kero2] Report Title - p. 205 of 558

1958.3 Kerouac, Jack. The Dharma bums [ID D29211]. (3) When I woke up again and the sunlight was a pristine orange pouring through the crags to the east and down through our fragrant pine boughs, I felt like I did when I was a boy and it was time to get up and go play all day Saturday, in overalls. Japhy was already up singing and blowing on his hands at a small fire. White frost was on the ground. He rushed out a way and yelled out "Yodelayhee" and by God we heard it come right back at us from Morley, closer than the night before. "He's on his way now. Wake up Smith and have a hot cupa tea, do you good!" I got up and fished my sneakers out of the sleeping bag where they'd been kept warm all night, and put them on, and put on my beret, and jumped up and ran a few blocks in the grass. The shallow creek was iced over except in the middle where a rill of gurgles rolled like tinkly tinkly. I fell down on my belly and took a deep drink,'wetting my face. There's no feeling in the world like washing your face in cold water on a mountain morning. Then I went back and Japhy was heating up the remains of last night's supper and it was still good. Then we went out on the edge of the cliff and Hooed at Morley, and suddenly we could see him, a tiny figure two miles down the valley of boulders moving like a little animate being in the immense void. "That little dot down there is our witty friend Morley," said Japhy in his funny resounding voice of a lumberjack. In about two hours Morley was within talking distance of us and started right in talking as he negotiated the final boulders, to where we were sitting in the now warm sun on a rock waiting. "The Ladies' Aid Society says I should come up and see if you boys would like to have blue ribbons pinned on your shirts, they say there's plenty of pink lemonade left and Lord Mountbatten is getting mighty impatient. You think they'll investigate the source of that recent trouble in the Mid-East, or learn appreciate coffee better. I should think with a couple of literary gentlemen like you two they should learn to mind their manners . . ." and so on and so on, for no reason at all, yakking in the happy blue morning sky over rocks with his slaking grin, sweating a little from the long morning's work. "Well Morley you ready to climb Matterhorn?" "I'm ready just as soon as I can change these wet socks." At about noon we started out, leaving our big packs at the camp where nobody was likely to be till next year anyway, and went up the scree valley with just some food and first-aid kits. The valley was longer than it looked. In no time at all it was two o'clock in the afternoon and the sun was get¬ting that later more golden look and a wind was rising and I began to think "By gosh how we ever gonna climb that mountain, tonight?" I put it up to Japhy who said: "You're right, we'll have to hurry." "Why don't we just forget it and go on home?" "Aw come on Tiger, we'll make a run up that hill and then we'll go home." The valley was long and long and long. And at the top end it got very steep and I began to be a little afraid of falling down, the rocks were small and it got slippery and my ankles were in pain from yesterday's muscle strain anyway. But Morley kept walking and talking and I noticed his tremendous endurance. Japhy took his pants off so he coul look just like an Indian, I mean stark naked, except for a jockstrap, and hiked almost a quarter-mile ahead of us, sometimes waiting a while, to give us time to catch up, then went on, moving fast, wanting to climb the mountain today. Morley came second, about fifty yards ahead of me all the way. I was in no hurry. Then as it got later afternoon I went faster and decided to pass Morley and join Japhy. Now we were at about eleven thousand feet and it was cold and there was a lot of snow and to the east we could see immense snowcapped ranges and whooee levels of valleyland below them, we were already practically on top of California. At one point I had to scramble, like the others, on a narrow ledge, around a butte of rock, and it really scared me: the fall was a hundred feet, enough to break your neck, with another little ledge letting you bounce a minute preparatory to a nice goodbye one-thousand-foot drop. The wind was whipping now. Yet that whole afternoon, even more than the other, was filled with old premonitions or memories, as though I'd been there before, scrambling on these rocks, for other purposes more ancient, more serious, more simple. We finally got to the foot of Matterhorn where there was a most beautiful small lake unknown to the eyes of most men in this world, seen by only a handful of mountain-climbers, a small lake at eleven thousand some odd feet with snow on the edges of it and beautiful flowers and a beautiful meadow, an Report Title - p. 206 of 558 alpine meadow, flat and dreamy, upon which I immediately threw myself and took my shoes off. Japhy'd been there a half-hour when I made it, and it was cold now and his clothes were on again. Morley came up behind us smiling. We sat there looking up at the imminent steep scree slope of the final crag of Matterhorn. "That don't look much, we can do it!" I said glad now. "No, Ray, that's more than it looks. Do you realize that's a thousand feet more?" "That much?" "Unless we make a run up there, double-time, we'll never make it down again to our camp before nightfall and never make it down to the car at the lodge before tomorrow morning at, well at midnight." "Phew." "I'm tired," said Morley. "I don't think I'll try it." "Well that's right," I said. "The whole purpose of mountain-climbing to me isn't just to show off you can get to the top, it's getting out to this wild country." "Well I'm gonna go," said Japhy. "Well if you're gonna go I'm goin with you." "Morley?" "I don't think I can make it. I'll wait here." And that wind was strong, too strong, I felt that as soon as we'd be a few hundred feet up the slope it might hamper our climbing. Japhy took a small pack of peanuts and raisins and said "This'll be our gasoline, boy. You ready Ray to make a dou¬ble-time run?" "Ready. What would I say to the boys in The Place if I came all this way only to give up at the last minute?" "It's late so let's hurry." Japhy started up walking very rapidly and then even running sometimes where the climb had to be to the right or left along ridges of scree. Scree is long landslides of rocks and sand, very difficult to scramble through, always little avalanches going on. At every few steps we took it seemed we were going higher and higher on a terrifying el-evator, I gulped when I turned around to look back and see all of the state of California it would seem stretching out in three directions under huge blue skies with frightening planetary space clouds and immense vistas of distant valleys and even plateaus and for all I knew whole Nevadas out there. It was terrifying to look down and see Morley a dreaming spot by the little lake waiting for us. "Oh why didn't I stay with old Henry?" I thought. I now began to be afraid to go any higher from sheer fear of being too high. I began to be afraid of being blown away by the wind. All the nightmares I'd ever had about falling off mountains and precipitous buildings ran through my head in perfect clarity. Also with every twenty steps we took upward we both became completely exhausted. "That's because of the high altitude now Ray," said Japhy sitting beside me panting. "So have raisins and peanuts and you'll see what kick it gives you." And each time it gave us such a tremendous kick we both jumped up without a word and climbed another twenty, thirty steps. Then sat down again, panting, sweating in the cold wind, high on top of the world our noses sniffling like the noses of little boys playing late Saturday afternoon their final little games in winter. Now the wind began to howl like the wind in movies about the Shroud of Tibet. The steepness began to be too much for me; I was afraid now to look back any more; I peeked: I couldn't even make out Morley by the tiny lake. "Hurry it up," yelled Japhy from a hundred feet ahead. "It's getting awfully late." I looked up to the peak. It was right there, I'd be there in five minutes. "Only a half-hour to go!" yelled Japhy. I didn't believe it. In five minutes of scrambling angrily upward I fell down and looked up and it was still just as far away. What I didn't like about that peak-top was that the clouds of all the world were blowing right through it like fog. "Wouldn't see anything up there anyway," I muttered. "Oh why did I ever let myself into this?" Japhy was way ahead of me now, he'd left the peanuts and raisins with me, it was with a kind of lonely solemnity now he had decided to rush to the top if it killed him. He didn't sit down any more. Soon he was a whole football field, a hundred yards ahead of me, getting smaller. I looked back and like Lot's wife that did it. "This is too high!" I yelled to Japhy in a panic. He didn't hear me. I raced a few more feet up and fell exhausted on my belly, slipping Report Title - p. 207 of 558 back just a little. "This is too high!" I yelled. I was really scared. Supposing I'd start to slip back for good, these screes might start sliding any time anyway. That damn mountain goat Japhy, I could see him jumping through the foggy air up ahead from rock to rock, up, up, just the flash of his boot bottoms. "How can I keep up with a maniac like that?" But with nutty desperation I followed him. Finally I came to a kind of ledge where I could sit at a level angle instead of having to cling not to slip, and I nudged my whole body inside the ledge just to hold me there tight, so the wind would not dislodge me, and I looked down and around and I had had it. "I'm stayin here!" I yelled to Japhy. "Come on Smith, only another five minutes. I only got a hundred feet to go!" "I'm staying right here! It's too high!" He said nothing and went on. I saw him collapse and pant and get up and make his run again. I nudged myself closer into the ledge and closed my eyes and thought "Oh what a life this is, why do we have to be born in the first place, and only so we can have our poor gentle flesh laid out to such impossible horrors as huge mountains and rock and empty space," and with horror I remembered the famous Zen saying, "When you get to the top of a mountain, keep climbing." The saying made my hair stand on end; it had been such cute poetry sitting on Alvah's straw mats. Now it was enough to make my heart pound and my heart bleed for being born at all. "In fact when Japhy gets to the top of that crag he will keep climbing, the way the wind's blowing. Well this old philosopher is staying right here," and I closed my eyes. "Besides," I thought, "rest and be kind, you don't have to prove anything." Suddenly I heard a beautiful broken yodel of a strange musical and mystical intensity in the wind, and looked up, and it was Japhy standing on top of Matterhorn peak letting out his triumphant mountain-conquering Buddha Mountain Smashing song of joy. It was beautiful. It was funny, too, up here on the not-so-funny top of California and in all that rushing fog. But I had to hand it to him, the guts, the endurance, the sweat, and now the crazy human singing: whipped cream on top of ice cream. I didn't have enough strength to answer his yodel. He ran around up there and went out of sight to investigate the little flat top of some kind (he said) that ran a few feet west and then dropped sheer back down maybe as far as I care to the sawdust floors of Virginia City. It was insane. I could hear him yelling at me but I just nudged farther in my protective nook, trembling. I looked down at the small lake where Morley was lying on his back with a blade of grass in his mouth and said out loud "Now there's the karma of these three men here: Japhy Ryder gets to his triumphant mountaintop and makes it, I almost make it and have to give up and huddle in a bloody cave, but the smartest of them all is that poet's poet lyin down there with his knees crossed to the sky chewing on a flower dreaming by a gurgling plage, goddammit they'll never get me up here again." I really was amazed by the wisdom of Morley now: "Him with all his goddamn pictures of snowcapped Swiss Alps" I thought. Then suddenly everything was just like jazz: it happened in one insane second or so: I looked up and saw Japhy running down the mountain in huge twenty-foot leaps, running, leaping, landing with a great drive of his booted heels, bouncing five feet or so, running, then taking another long crazy yelling yodelaying sail down the sides of the world and in that flash I realized it's impossible to fall off mountains you fool and with a yodel of my own I suddenly got up and began running down the mountain after him doing exactly the same huge leaps, the same fantastic runs and jumps, and in the space of about five minutes I'd guess Japhy Ryder and I (in my sneakers, driving the heels of my sneakers right into sand, rock, boulders, I didn't care any more I was so anxious to get down out of there) came leaping and yelling like mountain goats or I'd say like Chinese lunatics of a thousand years ago, enough to raise the hair on the head of the meditating Morley by the lake, who said he looked up and saw us flying down and couldn't believe it. In fact with one of my greatest leaps and loudest screams of joy I came flying right down to the edge of the lake and dug my sneakered heels into the mud and just fell sitting there, glad. Japhy was already taking his shoes off and pouring sand and pebbles out. It was great. I took off my sneakers and poured out a couple of buckets of lava dust and said "Ah Japhy you taught me the final lesson of them all, you can't fall off a mountain." "And that's what they mean by the saying, When you get to the top of a mountain keep Report Title - p. 208 of 558 climbing, Smith." "Dammit that yodel of triumph of yours was the most beautiful thing I ever heard in my life. I wish I'd a had a tape recorder to take it down." "Those things aren't made to be heard by the people below," says Japhy dead serious. "By God you're right, all those sedentary bums sitting around on pillows hearing the cry of the triumphant moun¬tain smasher, they don't deserve it. But when I looked up and saw you running down that mountain I suddenly understood everything." "Ah a little satori for Smith today," says Morley. "What were you doing down here?" "Sleeping, mostly." "Well dammit I didn't get to the top. Now I'm ashamed of myself because now that I know how to come down a moun¬tain I know how to go up and that I can't fall off, but now it's too late." "We'll come back next summer Ray and climb it. Do you realize that this is the first time you've been mountainclimbin and you left old veteran Morley here way behind you?" "Sure," said Morley. "Do you think, Japhy, they would as¬sign Smith the title of Tiger for what he done today?" "Oh sure," says Japhy, and I really felt proud. I was a Tiger. "Well dammit I'll be a lion next time we get up here." "Let's go men, now we've got a long long way to go back down this scree to our camp and down that valley of boulders and then down that lake trail, wow, I doubt if we can make it before pitch dark." "It'll be mostly okay." Morley pointed to the sliver of moon in the pinkening deepening blue sky. "That oughta light us a way." "Let's go." We all got up and started back. Now when I went around that ledge that had scared me it was just fun and a lark, I just skipped and jumped and danced along and I had really learned that you can't fall off a mountain. Whether you can fall off a mountain or not I don't know, but I had learned that you can't. That was the way it struck me. It was a joy, though, to get down into the valley and lose sight of all that open sky space underneath everything and finally, as it got graying five o'clock, about a hundred yards from the other boys and walking alone, to just pick my way singing and thinking along the little black cruds of a deer trail through the rocks, no call to think or look ahead or worry, just follow the little balls of deer crud with your eyes cast down and enjoy life. At one point I looked and saw crazy Japhy who'd climbed for fun to the top of a snow slope and skied right down to the bottom, about a hundred yards, on his boots and the final few yards on his back, yippeeing and glad. Not only that but he'd taken off his pants again and wrapped them around his neck. This pants bit of his was simply he said for comfort, which is true, besides nobody around to see him anyway, though I figured that when he went mountainclimbing with girls it didn't make any difference to him. I could hear Morley talking to him in the great lonely valley: even across the rocks you could tell it was his voice. Finally I followed my deer trail so assiduously I was by myself going along ridges and down across creekbottoms completely out of sight of them, though I could hear them, but I trusted the instinct of my sweet little millennial deer and true enough, just as it was getting dark their ancient trail took me right to the edges of the familiar shallow creek (where they stopped to drink for the last five thousand years) and there was the glow of Japhy's bonfire making the side of the big rock orange and gay. The moon was bright high in the sky. "Well that moon's gonna save our ass, we got eight miles to go downtrail boys." We ate a little and drank a lot of tea and arranged all our stuff. I had never had a happier moment in my life than those lonely moments coming down that little deer trace and when we hiked off with our packs I turned to take a final look up that way, it was dark now, hoping to see a few dear little deer, nothing in sight, and I thanked everything up that way. It had been like when you're a little boy and have spent a whole day rambling alone in the woods and fields and on the dusk homeward walk you did it all with your eyes to the ground, scuffling, thinking, whistling, like little Indian boys must feel when they follow their striding fathers from Russian River to Shasta two hundred years ago, like little Arab boys following their fathers, their fathers' trails; that singsong little joyful solitude, nose sniffling, like a little girl Report Title - p. 209 of 558 pulling her little brother home on the sled and they're both singing little ditties of their imagination and making faces at the ground and just being themselves before they have to go in the kitchen and put on a straight face again for the world of seriousness. "Yet what could be more serious than to follow a deer trace to get to your water?" I thought. We got to the cliff and started down the five-mile valley of boulders, in clear moonlight now, it was quite easy to dance down from boulder to boulder, the boulders were snow white, with patches of deep black shadow. Everything was cleanly whitely beautiful in the moonlight. Sometimes you could see the silver flash of the creek. Far down were the pines of the meadow park and the pool of the pond. At this point my feet were unable to go on. I called Japhy and apologized. I couldn't take any more jumps. There were blisters not only on the bottoms but on the sides of my feet, from there having been no protection all yesterday and today. So Japhy swapped and let me wear his boots. With these big lightweight protective boots on I knew I could go on fine. It was a great new feeling to be able to jump from rock to rock without having to feel the pain through the thin sneakers. On the other hand, for Japhy, it was also a relief to be suddenly lightfooted and he enjoyed it. We made double-time down the valley. But every step was getting us bent, now, we were all really tired. With the heavy packs it was difficult to control those thigh muscles that you need to go down a mountain, which is sometimes harder than going up. And there were all those boulders to surmount, for sometimes we'd be walking in sand awhile and our path would be blocked by boulders and we had to climb them and jump from one to the other then suddenly no more boulders and we had to jump down to the sand. Then we'd be trapped in impassable thickets and had to go around them or try to crash through and sometimes I'd get stuck in a thicket with my rucksack, standing there cursing in the impossible moonlight. Non of us were talking. I was angry too because Japhy and Morley were afraid to stop and rest, they said it was dangerous at this point to stop. "What's the difference the moon's shining, we can even sleep." "No, we've got to get down to that car tonight." "Well let's stop a minute here. My legs can't take it." "Okay, only a minute." But they never rested long enough to suit me and it seemed to me they were getting hysterical. I even began to curse them and at one point I even gave Japhy hell: "What's the sense of killing yourself like this, you call this fun? Phooey." (Your ideas are a crock, I added to myself.) A little weariness'll change a lot of things. Eternities of moonlight rock and thickets and boulders and ducks and that horrifying valley with the two rim walls and finally it seemed we were almost out of there, but nope, not quite yet, and my legs screaming to stop, and me cursing and smashing at twigs and throwing myself on the ground to rest a minute. "Come on Ray, everything comes to an end." In fact I realized I had no guts anyway, which I've long known. But I have joy. When we got to the alpine meadow I stretched out on my belly and drank water and enjoyed myself peacefully in silence while they talked and worried about getting down the rest of the trail in time. "Ah don't worry, it's a beautiful night, you've driven yourself too hard. Drink some water and lie down here for about five even ten minutes, everything takes care of itself." Now I was being the philosopher. In fact Japhy agreed with me and we rested peacefully. That good long rest assured my bones I could make it down to the lake okay. It was beautiful going down the trail. The moonlight poured through thick foliage and made dapples on the backs of Morley and Japhy as they walked in front of me. With our packs we got into a good rhythmic walk and enjoying going "Hup hup" as we came to switchbacks and swiveled around, always down, down, the pleasant downgoing swinging rhythm trail. And that roaring creek was a beauty by moonlight, those flashes of flying moon water, that snow white foam, those black-as-pitch trees, regular elfin paradises of shadow and moon. The air began to get warmer and nicer and in fact I thought I could begin to smell people again. We could smell the nice raunchy tide-smell of the lake water, and flowers, and softer dust of down below. Everything up there had smelled of ice and snow and heartless spine rock. Here there was the smell of sun-heated wood, sunny dust resting in the moonlight, lake mud, flowers, straw, all those Report Title - p. 210 of 558 good things of the earth. The trail was fun coming down and yet at one point I was as tired as ever, more than in that endless valley of boulders, but you could see the lake lodge down below now, a sweet little lamp of light and so it didn't matter. Morley and Japhy were talking a blue streak and all we had to do was roll on down to the car. In fact suddenly, as in a happy dream, with the suddenness of waking up from an endless nightmare and it's all over, we were striding across the road and there were houses and there were automobiles parked under trees and Morley's car was sitting right there. "From what I can tell by feeling this air," said Morley, leaning on the car as we slung our packs to the ground, "it mustn't have froze at all last night, I went back and drained the crankcase for nothing." "Well maybe it did freeze." Morley went over and got motor oil at the lodge store and they told him it hadn't been freezing at all, but one of the warmest nights of the year. "All that mad trouble for nothing," I said. But we didn't care. We were famished. I said "Let's go to Bridgeport and go in one of those lunchcarts there boy and eat hamburg and potatoes and hot coffee." We drove down the lakeside dirt road in the moonlight, stopped at the inn where Morley returned the blankets, and drove on into the little town and parked oh the highway. Poor Japhy, it was here finally I found out his Achilles heel. This little tough guy who wasn't afraid of anything and could ramble around mountains for weeks alone and run down mountains, was afraid of going into a restaurant because the people in it were too well dressed. Morley and I laughed and said "What's the difference? We'll just go in and eat." But Japhy thought the place I chose looked too bourgeois and insisted on going to a more workingman-looking restaurant across the highway. We went in there and it was a desultory place with lazy waitresses letting us sit there five minutes without even bringing a menu. I got mad and said "Let's go to that other place. What you afraid of, Japhy, what's the difference? You may know all about mountains but I know about where to eat." In fact we got a little miffed at each other and I felt bad. But he came to the other place, which was the better restaurant of the two, with a bar on one side, many hunters drinking in the dim cocktail-lounge light, and the restaurant itself a long counter and a lot of tables with whole gay families eating from a very considerable selection. The menu was huge and good: mountain trout and every¬thing. Japhy, I found, was also afraid of spending ten cents more for a good dinner. I went to the bar and bought a glass of port and brought it to our stool seats at the counter Japhy: "You sure you can do that?") and I kidded Japhy awhile. He felt better now. "That's what's the trouble with you Japhy, you're just an old anarchist scared of society. What difference does it make? Comparisons are odious." "Well Smith it just looked to me like this place was full of old rich farts and the prices would be too high, I admit it, I'm scared of all this American wealth, I'm just an old bhikku and I got nothin to do with all this high standard of living, goddammit, I've been a poor guy all my life and I can't get used to some things." "Well your weaknesses are admirable. I'll buy 'em." And we had a raving great dinner of baked potatoes and porkchops and salad and hot buns and blueberry pie and the works. We were so honestly hungry it wasn't funny and it was honest. After dinner we went into a liquor store where I bought a bottle of muscatel and the old proprietor and his old fat buddy looked at us and said "Where you boys been?" "Climbin Matterhorn out there," I said proudly. They only stared at us, gaping. But I felt great and bought a cigar and lit up and said "Twelve thousand feet and we come down outa there with such an appetite and feelin so good that now this wine is gonna hit us just right." The old men gaped. We were all sunburned and dirty and wildlooking, too. They didn't say anything. They thought we were crazy. We got in the car and drove back to San Francisco drinking and laughing and telling long stories and Morley really drove beautifully that night and wheeled us silently through the graying dawn streets of Berkeley as Japhy and I slept dead to the world in the seats. At some point or other I woke up like a little child and was told I was home and staggered out of the car and went across the grass into the cottage and opened m blankets and curled up and slept till late the next afternoon a completely dreamless beautiful sleep. When I woke up the next Report Title - p. 211 of 558 day the veins in my feet were all cleared. I had worked the blood clots right out of existence. I felt very happy. When I got up the next day I couldn't help smiling thinking of Japhy standing huddled in the night outside the fancy restaurant wondering if we would be let in or not. It was the first time I'd ever seen him afraid of anything. I planned to tell him about such things, that night, when he'd be coming over. But that night everything happened. First, Alvah left and went out for a few hours and I was alone reading when suddenly I heard a bike in the yard and I looked and it was Princess. "Where's everybody?" says she. "How long can you stay?" "I've got to go right away, unless I call my mother." "Let's call." "Okay." We went down to the corner gas station pay phone, and she said she'd be home in two hours, and as we walked back along the sidewalk I put my arm around her waist but way around with my fingers digging into her belly and she said "Oooh, I can't stand that!" and almost fell down on the sidewalk and bit my shirt just as an old woman was coming our way ogling us angrily and after she passed us we clinched in a big mad passionate kiss under the trees of evening. We rushed to the cottage where she spent an hour literally spinning in my arms and Alvah walked in right in the middle of our final ministrations of the Bodhisattva. We took our usual bath together. It was great sitting in the hot tub chatting and soaping each other's backs. Poor Princess, she meant every word she said. I really felt good about her, and compassionate, and even warned her: "Now don't go wild and get into orgies with fifteen guys on a mountaintop." Japhy came after she left, and then Coughlin came and sud¬denly (we had wine) a mad party began in the cottage. It started off with Coughlin and me, drunk now, walking arm in arm down the main drag of town carrying huge, almost impossibly huge flowers of some kind we'd found in a garden, and a new jug of wine, shouting haikus and hoos and satoris at everybody we saw in the street and everybody was smiling at us. "Walked five miles carrying huge flower," yelled Coughlin, and I liked him now, he was deceptively scholarly looking or fatty-boomboom looking but he was a real man. We went to visit some professor of the English Department at U. of Cal. we knew and Coughlin left his shoes on the lawn and danced right into the astonished professor's house, in fact frightened him somewhat, though Coughlin was a fairly well known poet by now. Then barefooted with our huge flowers and jugs we went back to the cottage it was now about ten. I had just gotten some money in the mail that day, a fellowship of three hundred bucks, so I said to Japhy "Well I've learned everything now, I'm ready. How about driving me to Oakland tomorrow and helping me buy all my rucksack and gear and stuff so I can take off for the desert?" "Good, I'll get Morley's car and be over to get you first thing in the morning, but right now how about some of that wine?" I turned on the little red bandana dimbulb and we poured wine and all sat around talking. It was a great night of talk. First Japhy started telling his later life story, like when he was a merchant seaman in New York port and went around with a dagger on his hip, 1948, which surprised Alvah and me, and then about the girl he was in love with who lived in California: "I had a hardon for her three thousand miles long, goodness!" Then Coughlin said "Tell 'em about Great Plum, Japh." Instantly Japhy said "Great Plum was asked what the great meaning of Buddhism was, and he said rush flowers, willow catkins, bamboo needles, linen thread, in other words hang on boy, the ecstasy's general, 's what he means, ecstasy of the mind, the world is nothing but mind and what is the mind? The mind is nothing but the world, goddammit. Then Horse Ancestor said 'This mind is Buddha.' He also said 'No mind is Buddha.' Then finally talking about Great Plum his boy, 'The plum is ripe.' " "Well that's pretty interesting," said Alvah, "but Ou sont les neiges d'antan?" "Well I sort of agree with you because the trouble is these people saw the flowers like they were in a dream but dammit-all the world is real Smith and Goldbook and everybody carries on like it was a dream, shit, like they were themselves dreams or dots. Pain or love or danger Report Title - p. 212 of 558 makes you real again, ain't that right Ray like when you were scared on that ledge?" "Everything was real, okay." "That's why frontiersmen are always heroes and were always my real heroes and will always be. They're constantly on the alert in the realness which might as well be real as unreal, what difference does it make, Diamond Sutra says 'Make no formed conceptions about the realness of existence nor about the unrealness of existence," or words like that. Hand¬cuffs will get soft and billy clubs will topple over, let's go on being free anyhow." "The President of the United States suddenly grows cross¬eyed and floats away!" I yell. "And anchovies will turn to dust!" yells Coughlin. "The Golden Gate is creaking with sunset rust," says Alvah. "And anchovies will turn to dust," insists Coughlin. "Give me another slug of that jug. How! Ho! Hoo!" Japhy leaping up: "I've been reading Whitman, know what he says, Cheer up slaves, and horrify foreign despots, he means that's the attitude for the Bard, the Zen Lunacy bard of old desert paths, see the whole thing is a world full of rucksack wanderers, Dharma Bums refusing to subscribe to the general demand that they consume production and therefore have to work for the privilege of consuming, all that crap they didn't really want anyway such as refrigerators, TV sets, cars, at least new fancy cars, certain hair oils and deodorants and general junk you finally always see a week later in the garbage anyway, all of them imprisoned in a system of work, produce, consume, work, produce, consume, I see a vision of a great rucksack revolution thousands or even millions of young Americans wandering around with rucksacks, going up to mountains to pray, making children laugh and old men glad, making young girls happy and old girls happier, all of 'em Zen Lunatics who go about writing poems that happen to appear in their heads for no reason and also by being kind and also by strange unexpected acts keep giving visions of eternal freedom to everybody and to all living creatures, that's what I like about you Goldbook and Smith, you two guys from the East Coast which I thought was dead." "We thought the West Coast was dead!" "You've really brought a fresh wind around here. Why, do you realize the Jurassic pure granite of Sierra Nevada with the straggling high conifers of the last ice age and lakes we just saw is one of the greatest expressions on this earth, just think how truly great and wise America will be, with all this energy and exuberance and space focused into the Dharma." "Oh"—Alvah—"balls on that old tired Dharma." "Ho! What we need is a floating zendo, where an old Bodhisattva can wander from place to place and always be sure to find a spot to sleep in among friends and cook up mush." " 'The boys was glad, and rested up for more, and Jack cooked mush, in honor of the door,'" I recited. "What's that?" "That's a poem I wrote. 'The boys was sittin in a grove of trees, listenin to Buddy explain the keys. Boys, sez he, the Dharma is a door . . . Let's see ... Boys, I say the keys, cause there's lotsa keys, but only one door, one hive for the bees. So listen to me, and I'll try to tell all, as I heard it long ago, in the Pure Land Hall. For you good boys, with wine-soaked teeth, that can't understand these words on a heath, I'll make it simpler, like a bottle of wine, and a good woodfire, under stars divine. Now listen to me, and when you have learned the Dharma of the Buddhas of old and yearned, to sit down with the truth, under a lonesome tree, in Yuma Arizony, or anywhere you be, don't thank me for tellin, what was told me, this is the wheel I'm a-turnin, this is the reason I be: Mind is the Maker, for no reason at all, for all this creation, created to fall.' " "Ah but that's too pessimistic and like dream gucky," says Alvah, "though the rhyme is pure like Melville." "We'll have a floatin zendo for Buddy's winesoaked boys to come and lay up in and learn to drink tea like Ray did, learn to meditate like you should Alvah, and I'll be a head monk of a zendo with a big jar full of crickets." "Crickets?" "Yessir, that's what, a series of monasteries for fellows to go and monastate and meditate in, we can have groups of shacks up in the Sierras or the High Cascades or even Ray says down in Mexico and have big wild gangs of pure holy men getting together to drink and talk and pray, think of the waves of salvation can flow out of nights like that, and finally have women, too, wives, small huts with religious families, like the old days of the Puritans. Who's to say Report Title - p. 213 of 558 the cops of America and the Republicans and Democrats are gonna tell everybody what to do?" "What's the crickets?" "Big jar full of crickets, give me another drink Coughlin, about one tenth of an inch long with huge white antennae and hatch 'em myself, little sentient beings in a bottle that sing real good when they grow up. I wanta swim in rivers and drink goatmilk and talk with priests and just read Chinese books and amble around the valleys talking to farmers and their children. We've got to have mind-collecting weeks in our zendos where your mind tries to fly off like a Tinker Toy and like a good soldier you put it back together with your eyes closed except of course the whole thing is wrong. D'y'hear my latest poem Goldbook?" "No what?" "Mother of children, sister, daughter of sick old man, virgin your blouse is torn, hungry and barelegged, I'm hungry too, take these poems." "Fine, fine." "I wanta bicycle in hot afternoon heat, wear Pakistan leather sandals, shout in high voice at Zen monk buddies standing in thin hemp summer robes and stubble heads, wanta live in golden pavilion temples, drink beer, say goodbye, go Yokahama big buzz Asia port full of vassals and vessels, hope, work around, come back, go, go to Japan, come back to U.S.A., read Hakuin, grit my teeth and discipline myself all the time while getting nowhere and thereby learn . . . learn that my body and everything gets tired and ill and droopy and so find out all about Hakuyu." "Who's Hakuyu?" "His name meant White Obscurity, his name meant he who lived in the hills back of Northern-White-Water where I'm gonna go hiking, by God, it must be full of steep piney gorges and bamboo valleys and little cliffs." "I'll go with you!" (me). "I wanta read about Hakuin, who went to see this old man who lived in a cave, slept with deer and ate chestnuts and the old man told him to quit meditating and quit thinking about , as Ray says, and instead learn how to go to sleep and wake up, said, when you go to sleep you should put your legs together and take deep breaths and then concentrate your mind on a spot one and a half inches below your navel until you feel it get like a ball of power and then start breathing from your heels clear up and concentrate saying to yourself that that center just here is Amida's Pure Land, the center of the mind, and when you wake up you should start by consciously breathing and stretching a little and thinking the same thoughts, see, the rest of the time." "That's what I like, see," says Alvah, "these actual signposts to something. What else?" "The rest of the time he said don't bother about thinkin about nothin, just eat well, not too much, and sleep good, and old Hakuyu said he was three hundred friggin years old just then and figured he was good for five hundred more, by Gawd which makes me think he must still be up there if he's anybody at all." "Or the sheepherder kicked his dog!" puts in Coughlin. "I bet I can find that cave in Japan." "You can't live in this world but there's nowhere else to go," laughs Coughlin. "What's that mean?" I ask. "It means the chair I sit in is a lion throne and the lion is walking, he roars." "What's he say?" "Says, Rahula! Rahula! Face of Glory! Universe chawed and swallowed!" "Ah balls! "I yell. "I'm goin to Marin in a few weeks," said Japhy, "go walk a hunnerd times around Tamalpais and help purify the atmosphere and accustom the local spirits to the sound of sutra. What you think, Alvah?" "I think it's all lovely hallucination but I love it sorta." "Alvah, trouble with you is you don't do plenty night especially when it's cold out, that's best, besides you should get married and have halfbreed babies, manuscripts, home¬spun blankets and mother's milk on your happy ragged mat floor like this one. Get yourself a hut Report Title - p. 214 of 558 house not too far from town, live cheap, go ball in the bars once in a while, write and rumble in the hills and learn how to saw boards and talk to grandmas you damn fool, carry loads of wood for them, clap your hands at shrines, get supernatural favors, take flower-arrangement lessons and grow chrysanthemums by the door, and get married for krissakes, get a friendly smart sensitive human-being gal who don't give a shit for martinis every night and all that dumb white machinery in the kitchen." "Oh," says Alvah sitting up glad, "and what else?" "Think of barn swallows and nighthawks filling the fields. Do you know, say Ray, since yesterday I translated another stanza of Han Shan, lissen, 'Cold Mountain is a house, without beams or walls, the six doors left and right are open, the hall is the blue sky, the rooms are vacant and empty, the east wall strikes the west wall, at the center not one thing. Borrowers don't trouble me, in the cold I build a little fire, when I'm hungry I boil up some greens, I've got no use for the kulak with his big barn and pasture ... he just sets up a prison for himself, once in, he can't get out, think it over, it might happen to you.' " Then Japhy picked up his guitar and got going on songs; finally I took the guitar and made up a song as I went along plucking on the strings any old way, actually drumming on them with my fingertips, drum drum drum, and sang the song of the Midnight Ghost freight train. "That's about the midnight ghost in California but you know what it made me think of Smith? Hot, very hot, bamboo growing up to forty feet out thar and whipping around in the breeze and hot and a bunch of monks are making a racket on their flutes somewhere and when they recite sutras with a steady Kwakiutl dance drumbeat and riffs on the bells and sticks it's something to hear like a big prehistoric coyote chanting. . . . Things tucked away in all you mad guys like that go back to the days when men married bears and talked to the buffalo by Gawd. Give me another drink. Keep your socks darned, boys, and your boots greased." But as though that wasn't enough Coughlin says quite calmly crosslegged "Sharpen your pencils, straighten your ties, shine your shoes and button your flies, brush your teeth, comb your hair, sweep the floor, eat blueberry pies, open your eyes . . ." "Eat blueberry spies is good," says Alvah fingering his lip seriously. "Remembering all the while that I have tried very hard, but the rhododendron tree is only half enlightened, and ants and bees are communists and trolley cars are bored." "And little Japanese boys in the F train sing Inky Dinky Parly Voo!" I yell. "And the mountains live in total ignorance so I don't give up, take off your shoes and put 'em in your pocket. Now I've answered all your questions, too bad, give me a drink, mauvais sujet." "Don't step on the ballsucker!" I yell drunk. "Try to do it without stepping on the aardvark," says Coughlin. "Don't be a sucker all your life, dummy up, ya dope. Do you see what I mean? My lion is fed, I sleep at his side." "Oh," says Alvah, "I wish I could take all this down." And I was amazed, pretty amazed, by the fast wonderful yak yak yak darts in my sleeping brain. We all got dizzy and drunk. It was a mad night. It ended up with Coughlin and me wrestling and making holes in the wall and almost knocking the little cottage down: Alvah was pretty mad the next day. During the wrestling match I practically broke poor Coughlin's leg; myself, I got a bad splinter of wood stuck an inch up into my skin and it didn't come out till almost a year later. Meanwhile, at some point, Morley appeared in the doorway like a ghost carrying two quarts of yogurt and wanting to know if we wanted some. Japhy left at about two a.m. saying he'd come back and get me in the morning for our big day outfitting me with full pack. Everything was fine with the Zen Lunatics, the nut wagon was too far away to hear us. But there was a wisdom in it all, as you'll see if you take a walk some night on a suburban street and pass house after house on both sides of the street each with the lamplight of the living room, shining golden, and inside the little blue square of the television, each living family riveting its attention on probably one show; nobody talking; silence in the yards; dogs barking at you because you pass on human feet instead of on wheels. You'll see what I mean, when it begins to appear like everybody in the world is soon going to be thinking the same way and the Zen Lunatics have long joined dust, laughter on their dust lips. Only one thing I'll say for the people watching television, the millions and millions of the One Eye: they're not hurting anyone while they're sitting in front of that Eye. But neither was Japhy. ... I see him in future years stalking along with full Report Title - p. 215 of 558 rucksack, in suburban streets, passing the blue television win¬dows of homes, alone, his thoughts the only thoughts not electrified to the Master Switch. As for me, maybe the answer was in my little Buddy poem that kept on: " 'Who played this cruel joke, on bloke after bloke, packing like a rat, across the desert flat?' asked Montana Slim, gesturing to him, the buddy of the men, in this lion's den. 'Was it God got mad, like the Indian cad, who was only a giver, crooked like the river? Gave you a garden, let it all harden, then comes the flood, and the loss of your blood? Pray tell us, good buddy, and don't make it muddy, who played this trick, on Harry and Dick, and why is so mean, this Eternal Scene, just what's the point, of this whole joint?' " I thought maybe I could find out at last from these Dharma Bums. But I had my own little bangtail ideas and they had nothing to do with the "lunatic" part of all this. I wanted to get me a full pack complete with everything necessary to sleep, shelter, eat, cook, in fact a regular kitchen and bedroom right on my back, and go off somewhere and find perfect solitude and look into the perfect emptiness of my mind and be completely neutral from any and all ideas. I intended to pray, too, as my only activity, pray for all living creatures; I saw it was the only decent activity left in the world. To be in some riverbottom somewhere, or in a desert, or in mountains, or in some hut in Mexico or shack in Adirondack, and rest and be kind, and do nothing else, practice what the Chinese call "do-nothing." I didn't want to have anything to do, really, either with Japhy's ideas about society (I figured it would be better just to avoid it altogether, walk around it) or with any of Alvah's ideas about grasping after life as much as you can because of its sweet sadness and because you would be dead some day. When Japhy came to get me the following morning I had all this in mind. He and I and Alvah drove to Oakland in Morley's car and went first to some Goodwill stores and Salvation Army stores to buy various flannel shirts (at fifty cents a crack) and undershirts. We were all hung-up on colored undershirts, just a minute after walking across the street in the clean morning sun Japhy'd said, "You know, the earth is a fresh planet, why worry about anything?" (which is true) now we were foraging with bemused countenances among all kinds of dusty old bins filled with the washed and mended shirts of all the old bums in the Skid Row universe. I bought socks, one pair of long woolen Scotch socks that go way up over your knees, which would be useful enough on a cold night meditating in the frost. And I bought a nice little canvas jacket with zipper for ninety cents. Then we drove to the huge Army Navy store in Oakland and went way in the back where sleeping bags were hanging from hooks and all kinds of equipment, including Morley's famous air mattress, water cans, flashlights, tents, rifles, canteens, rubber boots, incredible doodas for hunters and fishermen, out of which Japhy and I found a lot of useful little things for bhikkus. He bought an aluminum pot holder and made me a gift of it; it never burns you, being aluminum, and you just pluck your pots right out of a campfire with it. He selected an excellent duck-down used sleeping bag for me, zipping it open and examining the inside. Then a brand new rucksack, of which I was so proud. "I'll give you my own old sleeping-bag cover," he said. Then I bought little plastic snow glasses just for the hell of it, and railroad gloves, new ones. I figured I had good enough boots back home east, where I was going for Christmas, otherwise I would have bought a pair of Italian mountain boots like Japhy had. We drove from the Oakland store to Berkeley again to the Ski Shop, where, as we walked in and the clerk came over, Japhy said in his lumberjack voice "Outfittin me friends for the Apocalypse." And he led me to the back of the store and picked out a beautiful nylon poncho with hood, which you put over you and even over your rucksack (making a huge hunchbacked monk) and which completely protects you from the rain. It can also be made into a pup tent, and can also be used as your sleeping mat under the sleeping bag. I bought a polybdenum bottle, with screw top, which could be used (I said to myself) to carry honey up to the mountains. But I later used it as a canteen for wine more than anything else, and later when I made some money as a canteen for whisky. I also bought a plastic shaker which came in very handy, just a tablespoon of powdered milk and a little creek water and you shake yourself up a glass of milk. I bought a whole bunch of food wraps like Japhy's. I was all outfitted for the Apocalypse indeed, no joke about that; if an atom bomb should have hit San Francisco that night all I'd have to do is hike on out of there, if possible, and with my dried foods all packed Report Title - p. 216 of 558 tight and my bedroom and kitchen on my head, no trouble in the world. The final big purchases were my cookpots, two large pots fitting into each other, with a handled cover that was also the frying pan, and tin cups, and small fitted-together cutlery in aluminum. Japhy made me another present from his own pack, a regular tablespoon, but he took out his pliers and twisted the handle up back and said "See, when you wanta pluck a pot out of a big fire, just go flup." I felt like a new man. I put on my new flannel shirt and new socks and underwear and my jeans and packed the rucksack tight and slung it on and went to San Francisco that night just to get the feel of walking around the city night with it on my back. I walked down Mission Street singing merrily. I went to Skid Row Third Street to enjoy my favorite fresh doughnuts and coffee and the bums in there were all fascinated and wanted to know if I was going uranium hunting. I didn't want to start making speeches about what I was going to hunt for was infinitely more valuable to mankind in the long run than ore, but let them tell me: "Boy, all you gotta do is go to that Colorady country and take off with your pack there and a nice little Geiger counter and you'll be a millionaire." Everybody in Skid Row wants to be a millionaire. "Okay boys," I said, "mebbe I'll do that." "Lotsa uranium up in the Yukon country too." "And down in Chihuahua," said an old man. "Bet any dough thar's uranium in Chihuahua." . I went out of there and walked around San Francisco with my huge pack, happy. I went over to Rosie's place to see Cody and Rosie. I was amazed to see her, she'd changed so suddenly, she was suddenly skinny and a skeleton and her eyes were huge with terror and popping out of her face. "What's the matter?" Cody drew me into the other room and didn't want me to talk to her. "She's got like this in the last forty-eight hours," he whispered. "What's the matter with her?" "She says she wrote out a list of all our names and all our sins, she says, and then tried to flush them down the toilet where she works, and the long list of paper stuck in the toilet and they had to send for some sanitation character to clean up the mess and she claims he wore a uniform and was a cop and took it with him to the police station and we're all going to be arrested. She's just nuts, that's all." Cody was my old buddy who'd let me live in his attic in San Francisco years ago, an old trusted friend. "And did you see the marks on her arms?" "Yes." I had seen her arms, which were all cut up. "She tried to slash her wrists with some old knife that doesn't cut right. I'm worried about her. Will you watch her while I go to work tonight?" "Oh man—" "Oh you, oh man, don't be like that. You know what it says in the Bible, 'even unto the least of these . . .'" "All right but I was planning on having fun tonight." "Fun isn't everything. You've got some responsibilities sometimes, you know." I didn't have a chance to show off my new pack in The Place. He drove me to the cafeteria on Van Ness where I got Rosie a bunch of sandwiches with his money and I went back alone and tried to make her eat. She sat in the kitchen staring at me. "But you don't realize what this means!" she kept saying. "Now they know everything about you." "Who?" "You." "Me?" "You, and Alvah, and Cody, and that Japhy Ryder, all of you, and me. Everybody that hangs around The Place. We're all going to be arrested tomorrow if not sooner." She looked at the door in sheer terror. "Why'd you try to cut your arms like that? Isn't that a mean thing to do to yourself?" "Because I don't want to live. I'm telling you there's going to be a big new revolution of police now." "No, there's going to be a rucksack revolution," I said laughing, not realizing how serious the situation was; in fact Cody and I had no sense, we should have known from her arms how far she wanted to go. "Listen to me," I began, but she wouldn't listen. Report Title - p. 217 of 558

"Don't you realize what's happening?" she yelled staring at me with big wide sincere eyes trying by crazy telepathy to make me believe that what she was saying was absolutely true. She stood there in the kitchen of the little apartment with her skeletal hands held out in supplicatory explanation, her legs braced, her red hair all frizzly, trembling and shuddering and grabbing her face from time to time. "It's nothing but bullshit!" I yelled and suddenly I had the feeling I always got when I tried to explain the Dharma to people, Alvah, my mother, my relatives, girl friends, everybody, they never listened, they always wanted me to listen to them, they knew, I didn't know anything, I was just a dumb young kid and impractical fool who didn't understand the serious significance of this very important, very real world. "The police are going to swoop down and arrest us all and not only that but we're all going to be questioned for weeks and weeks and maybe even years till they find out all the crimes and sins that have been committed, it's a network, it runs in every direction, finally they'll arrest everybody in North Beach and even everybody in Greenwich Village and then Paris and then finally they'll have everybody in jail, you don't know, it's only the beginning." She kept jumping at sounds in the hall, thinking the cops were coming. "Why don't you listen to me?" I kept pleading, but each time I said that, she hypnotized me with her staring eyes and almost had me for a while believing in what she believed from the sheer weight of her complete dedication to the discriminations her mind was making. "But you're getting these silly convictions and conceptions out of nowhere, don't you realize all this life is just a dream? Why don't you just relax and en¬joy God? God is you, you fool!" "Oh, they're going to destroy you, Ray, I can see it, they're going to fetch all the religious squares too and fix them good. It's only begun. It's all tied in with Russia though they won't say it ... and there's something I heard about the sun's rays and something about what happens while we're all asleep. Oh Ray the world will never be the same!" "What world? What difference does it make? Please stop, you're scaring me. By God in fact you're not scaring me and I won't listen to another word." I went out, angry, bought some wine and ran into Cowboy and some other musicians and ran back with the gang to watch her. "Have some wine, put some wisdom in your head." "No, I'm laying off the lush, all that wine you drink is rot-gut, it burns your stomach out, it makes your brain dull. I can tell there's something wrong with you, you're not sensitive, you don't realize what's going on!" "Oh come on." "This is my last night on earth," she added. The musicians and I drank up all the wine and talked, till about midnight, and Rosie seemed to be all right now, lying on the couch, talking, even laughing a bit, eating her sandwiches and drinking some tea I'd brewed her. The musicians left and I slept on the kitchen floor in my new sleeping bag. But when Cody came home that night and I was gone she went up on the roof while he was asleep and broke the skylight to get jagged bits of glass to cut her wrists, and was sitting there bleeding at dawn when a neighbor saw her and sent for the cops and when the cops ran out on the roof to help her that was it: she saw the great cops who were going to arrest us all and made a run for the roof edge. The young Irish cop made a flying tackle and just got a hold of her bathrobe but she fell out of it and fell naked to the sidewalk six flights below. The musicians, who lived downstairs in a basement pad, and had been up all night talking and playing records, heard the thud. They looked out the basement win¬dow and saw that horrible sight. "Man it broke us up, we couldn't make the gig that night." They drew the shades and trembled. Cody was asleep. . . . When I heard about it the next day, when I saw the picture in the paper showing an X on the sidewalk where she had landed, one of my thoughts was: "And if she had only listened to me ... Was I talking so dumb after all? Are my ideas about what to do so silly and stupid and childlike? Isn't this the time now to start following what I know to be true?" And that had done it. The following week I packed up and decided to hit the road and get out of that city of ignorance which is the modern city. I said goodbye to Japhy and the others and hopped my freight back down the Coast to L.A. Poor Rosie—she had been absolutely certain that the world was real and fear was real and now what was real? "At least," I thought, "she's Report Title - p. 218 of 558 in Heaven now, and she knows." [Kero2] Report Title - p. 219 of 558

1958.4 Kerouac, Jack. The Dharma bums [ID D29211]. (4) And that's what I said to myself, "I am now on the road to Heaven." Suddenly it became clear to me that there was a lot of teaching for me to do in my lifetime. As I say, I saw Japhy before I left, we wandered sadly to the Chinatown park, had a dinner in Nam Yuen's, came out, sat in the Sunday morning grass and suddenly here was this group of Negro preachers standing in the grass preaching to desultory groups of uninterested Chinese families letting their kiddies romp in the grass and to bums who cared just a little bit more. A big fat woman like Ma Rainey was standing there with her legs out¬spread howling out a tremendous sermon in a booming voice that kept breaking from speech to blues-singing music, beautiful, and the reason why this woman, who was such a great preacher, was not preaching in a church was because every now and then she just simply had to go sploosh and spit as hard as she could off to the side in the grass, "And I'm tellin you, the Lawd will take care of you if you recognize that you have a new field . . . Yes!"—and sploosh, she turns and spits about ten feet away a great sploosh of spit. "See," I told Japhy, "she couldn't do that in a church, that's her flaw as a preacher as far as the churches are concerned but boy have you ever heard a greater preacher?" "Yeah," says Japhy. "But I don't like all that Jesus stuff she's talking about." "What's wrong with Jesus? Didn't Jesus speak of Heaven? Isn't Heaven Buddha's nirvana?" "According to your own interpretation, Smith." "Japhy, there were things I wanted to tell Rosie and I felt suppressed by this schism we have about separating Buddhism from Christianity, East from West, what the hell difference does it make? We're all in Heaven now, ain't we?" "Who said so?" "Is this nirvana we're in now or ain't it?" "It's both nirvana and samsara we're in now." "Words, words, what's in a word? Nirvana by any other name. Besides don't you hear that big old gal calling you and telling you you've got a new field, a new Buddha-field boy?" Japhy was so pleased he wrinkled his eyes and smiled. "Whole Buddha-fields in every direction for each one of us, and Rosie was a flower we let wither." "Never spoke more truly, Ray." The big old gal came up to us, too, noticing us, especially me. She called me darling, in fact. "I kin see from your eyes that you understand ever word I'm sayin, darling. I want you to know that I want you to go to Heaven and be happy. I want you to understand ever word I'm sayin." "I hear and understand." Across the street was the new some young Chamber of Commerce Chinatown Chinese were trying to build, by themselves, one night I'd come by there and, drunk, pitched in with them with a wheelbarrow hauling sand from outside in, they were young Sinclair Lewis idealistic forward-looking kids who lived in nice homes but put on jeans to come down and work on the church, like you might expect in some midwest town some midwest lads with a bright-faced Richard Nixon leader, the prairie all around. Here in the heart of the tremendously sophisticated little city called San Francisco Chinatown they were doing the same thing but their church was the church of Buddha. Strangely Japhy wasn't interested in the Buddhism of San Francisco Chinatown because it was traditional Buddhism, not the Zen intellectual artistic Buddhism he loved—but I was trying to make him see that everything was the same. In the restaurant we'd eaten with chopsticks and enjoyed it. Now he was saying goodbye to me and I didn't know when I'd see him again. Behind the colored woman was a man preacher who kept rocking with his eyes closed saying "That's right." She said to us "Bless both you boys for listenin to what I have to say. Remember that we know that all things woik together for good to them that loves God, to them who are the called accordin to His purpose. Romans eight eighteen, younguns. And there's a new field a-waitin for ya, and be sure you live up to every one of your obligations. Hear now?" "Yes, ma'am, be seein ya." I said goodbye to Japhy. I spent a few days with Cody's family in the hills. He was tremendously sad about Rosie's Report Title - p. 220 of 558 suicide and kept saying he had to pray for her night and day at this particular crucial moment when because she was a suicide her soul was still flitting around the surface of the earth ready for either purgatory or hell. "We got to get her in purgatory, man." So I helped him pray when I slept on his lawn at night in my new sleeping bag. During the days I took down the little poems his children recited to me, in my little breastpocket notebooks. Yoo hoo . . . yoo hoo ... I come to you . . . Boo hoo . . . boo hoo ... I love you . . . Bloo bloo . . . the sky is blue . . . I'm higher than you . . . boo hoo . . . boo hoo. Meanwhile Cody was saying "Don't drink so much of that old wine." Late Monday afternoon I was at the San Jose yards and waited for the afternoon Zipper due in at four-thirty. It was its day off so I had to wait for the Midnight Ghost due in at seven-thirty. Meanwhile as soon as it got dark I cooked my can of macaroni on a little Indian fire of twigs among the deep dense weeds by the track, and ate. The Ghost was coming in. A friendly switchman told me I'd better not try to get on it as there was a yard bull at the crossing with a big flashlight who would see if anybody was riding away on it and would phone ahead of Watsonville to have them thrown off. "Now that it's winter the boys have been breaking into the sealed trucks and breaking windows and leaving bottles on the floor, wreckin that train." I sneaked down to the east end of the yard with heavy pack slung on, and caught the Ghost as she was coming out, beyond the bull's crossing, and opened the sleeping bag and took my shoes off, put them under my wrapped-up balled-up coat and slipped in and slept beautiful joyous sleep all the way ; to Watsonville where I hid by the weeds till highball, got on again, and slept then all night long flying down the unbelievable coast and O Buddha thy moonlight O Christ thy starling on the sea, the sea, Surf, Tangair, Gaviota, the train going eighty miles an hour and me warm as toast in my sleeping bag flying ; down and going home for Christmas. In fact I only woke up rat about seven o'clock in the morning when the train was slow-Ing down into the L.A. yards and the first thing I saw, as I was putting my shoes on and getting my stuff ready to jump off, was a yard worker waving at me and yelling "Welcome to L.A.!" But I was bound to get out of there fast. The smog was heavy, my eyes were weeping from it, the sun was hot, the air stank, a regular hell is L.A. And I had caught a cold from Cody's kids and had that old California virus and felt miserable now. With the water dripping out of reefer refrigerators I gathered up palmfuls and splashed it in my face and washed and washed my teeth and combed my hair and walked into L.A. to wait until seven-thirty in the evening when I planned to catch the Zipper firstclass freight to. Yuma Arizona. it was a horrible day waiting. I drank coffee in Skid Row coffee houses, South Main Street, coffee-and, seventeen cents. At nightfall I was lurking around waiting for my train. A bum was sitting in a doorway watching me with peculiar Interest. I went over to talk to him. He said he was an ex-Marine from Paterson New Jersey and after a while he whipped out a little slip of paper he read sometimes on freight trains. I looked at it. It was a quotation from the Digha Nikaya, the words of Buddha. I smiled; I didn't say anything. He was a great voluble bum, and a bum who didn't drink, he was an idealistic hobo and said "That's all there is to it, that's what I like to do, I'd rather hop freights around the country and cook my food out of tin cans over wood fires, than be rich and have a home or work. I'm satisfied. I used to have arthritis, you know, I was in the hospital for years. I found out a way to cure it and then I hit the road and I been on it ever since." "How'd you cure your arthritis? I got thrombophlebitis myself." "You do? Well this'll work for you too. Just stand on your head three minutes a day, or mebbe five minutes. Every morning when I get up whether it's in a riverbottom or right on a train that's rollin along, I put a little mat on the floor and I stand on my head and count to five hundred, that's about three minutes isn't it?" He was very concerned about whether counting up to five hundred made it three minutes. That was strange. I figured he was worried about his arithmetic record in school. "Yeah, about that." "Just do that every day and your phlebitis will go away like my arthritis did. I'm forty, you know. Also, before you go to bed at night, have hot milk and honey, I always have a little jar Report Title - p. 221 of 558 of honey" (he fished one out from his pack) "and I put the milk in a can and the honey, and heat it over the fire, and drink it. Just those two things." "Okay." I vowed to take his advice because he was Buddha. The result was that in about three months my phlebitis disappeared completely, and didn't show up ever again, which is amazing. In fact since that time I've tried to tell doctors about this but they seem to think I'm crazy. Dharma Bum, Dharma Bum. I'll never forget that intelligent Jewish ex-Marine bum from Paterson New Jersey, whoever he was, with his little slip of paper to read in the raw gon night by dripping reefer platforms in the nowhere industrial formations of an America that is still magic America. At seven-thirty my Zipper came in and was being made up by the switchmen and I hid in the weeds to catch it, hiding partly behind a telephone pole. It pulled out, surprisingly fast I thought, and with my heavy fifty-pound rucksack I ran out and trotted along till I saw an agreeable drawbar and took a hold of it and hauled on and climbed straight to the top of the box to have a good look at the whole train and see where my flatcar'd be. Holy smokes goddamn and all ye falling candles of heaven smash, but as the train picked up tremendous momentum and tore out of that yard I saw it was a bloody no-good eighteen-car sealed sonofabitch and at almost twenty miles an hour it was do or die, get off or hang on to my life at eighty miles per (impossible on a boxcar top) so I had to scramble down the rungs again but first I had to untangle my strap clip from where it had got caught in the catwalk on top so by the time I was hanging from the lowest rung and ready to drop off we were going too fast now. Slinging the rucksack and holding it hard in one hand calmly and madly I stepped off hoping for the best and turned everything away and only staggered a few feet and I was safe on ground. But now I was three miles into the industrial jungle of L.A. in mad sick sniffling smog night and had to sleep all that night by a wire fence in a ditch by the tracks being waked up all night by rackets of Southern Pacific and Santa Fe switchers bellyaching around, till fog and clear of midnight when I breathed better (thinking and praying in my sack) but then more fog and smog again and horrible damp white cloud of dawn and my bag too hot to sleep in and outside too raw to stand, nothing but horror all night long, except at dawn a little bird blessed me. The only thing to do was to get out of L.A. According to my friend's instructions I stood on my head, using the wire fence to prevent me from falling over. It made my cold feel a little better. Then I walked to the bus station (through tracks and side streets) and caught a cheap bus twenty-five miles to Riverside. Cops kept looking at me suspiciously with that big bag on my back. Everything was far away from the easy purity of being with Japhy Ryder in that high rock camp under peaceful singing stars. It took exactly the entire twenty-five miles to get out of the smog of Los Angeles; the sun was clear in Riverside. I exulted to see a beautiful dry riverbottom with white sand and just a trickle river in the middle as we rolled over the bridge into Riverside. I was looking for my first chance to camp out for the night and try out my new ideas. But at the hot bus station a Negro saw me with my pack and came over and said he was part Mohawk and when I told him I was going back up the road to sleep in that riverbottom he said "No sir, you can't do that, cops in this town are the toughest in the state. If they see you down there they'll pull you in. Boy," said he, "I'd like to sleep outdoor too tonight but's against the law." "This ain't India, is it," I said, sore, and walked off anyway to try it. It was just like the cop in the San Jose yards, even though it was against the law and they were trying to catch you the only thing to do was do it anyway and keep hidden. I laughed thinking what would happen if I was Fuke the Chinese sage of the ninth century who wandered around China constantly ringing his bell. The only alternative to sleeping out, hopping freights, and doing what I wanted, I saw in a vision would be to just sit with a hundred other patients in front of a nice television set in a madhouse, where we could be "supervised." I went into a supermarket and bought some concentrated orange juice and nutted cream cheese and whole wheat bread, which would make nice meals till tomorrow, when I'd hitchhike on through the other side of town. I saw many cop cruising cars and they were looking at me suspiciously: sleek, well-paid cops in brand-new cars with all that expensive radio equipment to see that no bhikku slept in his grove tonight. Report Title - p. 222 of 558

At the highway woods I took one good look to make sure no cruisers were up or down the road and I dove right in the woods. It was a lot of dry thickets I had to crash through, I didn't want to bother finding the Boy Scout trail. I aimed straight for the golden sands of the riverbottom I could see up ahead. Over the thickets ran the highway bridge, no one could see me unless they stopped and got out to stare down. Like a criminal I crashed through bright brittle thickets and came out sweating and stomped ankle deep in streams and then when I found a nice opening in a kind of bamboo grove I hesitated to light a fire till dusk when no one'd see my small smoke, and make sure to keep it low embers. I spread my poncho and sleeping bag out on some dry rackety grove-bottom leaves and bamboo splitjoints. Yellow aspens filled the afternoon air with gold smoke and made my eyes quiver. It was a nice spot except for the roar of trucks on the river bridge. My head cold and sinus were bad and I stood on my head five minutes. I laughed. "What would people think if they saw me?" But it wasn't funny, I felt rather sad, in fact real sad, like the night before in that horrible fog wire-fence country in industrial L.A., when in fact I'd cried a little. After all a homeless man has reason to cry, everything in the world is pointed against him. It got dark. I took my pot and went to get water but had to scramble through so much underbrush that when I got back to my camp most of the water had splashed out. I mixed it in my new plastic shaker with orange-juice concentrate and shook up an ice-cold orange, then I spread nutted cream cheese on the whole-wheat bread and ate content. "Tonight," I thought, "I sleep tight and long and pray under the stars for the Lord to bring me to Buddhahood after my Buddhawork is done, amen." And as it was Christmas, I added "Lord bless you all and merry tender Christmas on all your rooftops and I hope angels squat there the night of the big rich real Star, amen." And then I thought, later, lying on my bag smoking, "Everything is possible. I am God, I am Buddha, I am imperfect Ray Smith, all at the same time, I am empty space, I am all things. I have all the time in the world from life to life to do what is to do, to do what is done, to do the timeless doing, infinitely perfect within, why cry, why worry, perfect like mind essence and the minds of banana peels" I added laughing remembering my poetic Zen Lunatic Dharma Bum friends of San Francisco whom I was beginning to miss now. And I added a little prayer for Rosie. "If she'd lived, and could have come here with me, maybe I could have told her something, made her feel different. Maybe I'd just make love to her and say nothing." I spent a long time meditating crosslegged, but the truck growl bothered me. Soon the stars came out and my little Indian fire sent up some smoke to them. I slipped in my bag at eleven and slept well, except for the bamboo joints under the leaves that caused me to turn over all night. "Better to sleep in an uncomfortable bed free, than sleep in a comfortable bed unfree." I was making up all kinds of sayings as I went along. I was started on my new life with my new equipment: a regular Don Quixote of tenderness. In the morning I felt exhilarated and meditated first thing and made up a little prayer: "I bless you, all living things, I bless you in the endless past, I bless you in the endless present, I bless you in the endless future, amen." This little prayer made me feel good and fool good as I packed up my things and took off to the tumbling water that came down from a rock across the highway, delicious spring water to bathe my face in and wash my teeth in and drink. Then I was ready for the three-thousand-mile hitchhike to Rocky Mount, North Carolina, where my mother was waiting, probably washing the dishes in her dear pitiful kitchen. The current song at that time was Roy Hamilton singing "Everybody's Got a Home but Me." I kept singing that as I swung along. On the other side of Riverside I got on the highway and got a ride right away from a young couple, to an airfield five miles out of town, and from there a ride from a quiet man almost to Beaumont, California, but five miles short of it on a double-lane speed highway with nobody likely to stop so I hiked on in in beautiful sparkling air. At Beaumont I ate hotdogs, hamburgers and a bag of fries and added a big strawberry shake, all among giggling high-school children. Then, the other side of town, I got a ride from a Mexican called Jaimy who said he was the son of the governor of the state of Baja California, Mexico, which I didn't believe and was a wino and had me buy him wine which he only threw up out the window as he drove: a droopy, sad, helpless young man, very sad eyes, very nice, a bit nutty. He was driving clear to Mexicali, a little off my route but good enough Report Title - p. 223 of 558 and far enough out toward Arizona to suit me. At Calexico it was Christmas shopping time on Main Street with incredible perfect astonished Mexican beauties who kept getting so much better that when the first ones had re-passed they'd already become capped and thin in my mind, I was standing there looking everywhichaway, eating an ice-cream cone, waiting for Jaimy who said he had an errand and would pick me up again and take me personally into Mexicali, Mexico, to meet his friends. My plan was to have a nice cheap supper in Mexico and then roll on that night. Jaimy didn't show up, of course. I crossed the border by myself and turned sharp right at the gate to avoid the hawker street and went immedi¬ately to relieve myself of water in construction dirt but a crazy Mexican watchman with an official uniform thought it was a big infringement and said something and when I said I didn't know (No se) he said "No sabes police?"—the nerve of him to call the cops because I peed on his dirt ground. But I did notice afterward and felt sad, that I had watered the spot where he sat to light a small fire nights because there were wood coals piled so I moved up the muddy street feeling meek and truly sorry, with the big pack on my back, as he stared after me with his doleful stare. I came to a hill and saw great mudflat riverbottoms with stinks and tarns and awful paths with women and burros ambling in the dusk, an old Chinese Mexican beggar caught my eye and we stopped to chat, when I told him I might go Dormiendo sleep in those flats (I was really thinking of a little beyond the flats, in the foothills) he looked horrified and, being a deafmute, he demonstrated that I would be robbed of my pack and killed if I tried it, which I suddenly realized was true. I wasn't in America any more. Either side of the border, either way you slice the boloney, a homeless man was in hot water. Where would I find a quiet grove to meditate in, to live in forever? After the old man tried to tell me his life story by signs I walked away waving and smiling and crossed the flats and narrow board bridge over the yellow water and over to the poor adobe district of Mexicali where the Mexico gaiety as ever charmed me, and I ate a delicious tin bowl of garbanzo soup with pieces of cabeza (head) and cebolla (onion) raw, having cashed a quarter at the border gate for three paper pesos and a big pile of huge pennies. While eating at the little mud street counter I dug the street, the people, the poor bitch dogs, the cantinas, the whores, the music, men goofing in the narrow road wrestling, and across the street an unforgettable beauty parlor (Salon de Belleza) with a bare mirror on a bare wall and bare chairs and one little seventeen-year-old beauty with her hair in pins dreaming at the mirror, but an old plaster bust with periwig beside her, and a big man with a mustache in a Scandinavian ski sweater picking his teeth behind and a little boy at the next mirror chair eating a banana and out on the sidewalk some little children gathered like before a movie house and I thought "Oh all Mexicali on some Saturday afternoon! Thank you O Lord for returning me my zest for life, for Thy ever-recurring forms in Thy Womb of Exuberant Fertility." All my tears weren't in vain. It'll all work out finally. Then, strolling, I bought a hot doughnut stick, then two oranges from a girl, and re-crossed the bridge in dust of evening and headed for the border gate happy. But here I was stopped by three unpleasant American guards and my whole rucksack was searched sullenly. "What'd you buy in Mexico?" "Nothing." They didn't believe me. They fished around. After fingering my wraps of leftover frenchfries from Beaumont and raisins and peanuts and carrots, and cans of pork and beans I made sure to have for the road, and half-loaves of whole wheat bread they got disgusted and let me go. It was funny, really; they were expecting a rucksack full of opium from Sinaloa, no doubt, or weed from Mazatlan, or heroin from Panama. Maybe they thought I'd walked all the way from Panama. ; They couldn't figure me out. I went to the Greyhound bus station and bought a short ticket to El Centro and the main highway. I figured I'd catch the Arizona Midnight Ghost and be in Yuma that same night and sleep in the riverbottom, which I'd noticed long ago. But it wound up, in El Centro I went to the yards and angled around and finally talked to a conductor passing the sign to a switch engine: "Where's the Zipper?" "It don't come through El Centro." I was surprised at my stupidity. Report Title - p. 224 of 558

"Only freight you can catch goes through Mexico, then Yuma, but they'll find you and kick you out and you'll wind up in a Mexican calaboose boy." "I've had enough of Mexico. Thanks." So I went to the big intersection in town with the cars turning for the eastward run to Yuma and started thumbing. I had no luck for an hour. Suddenly a big truck pulled up to the side; the driver got out and fiddled with his suitcase. "You goin on east?" I asked. "Soon as I spend a little time in Mexicali. You know anything about Mexico?" "Lived there for years." He looked me over. He was a good old joe, fat, happy, middlewestern. He liked me. "How about showin me around Mexicali tonight then I'll drive you to Tucson." "Great!" We got in the truck and went right back to Mexicali on the road I'd just covered in the bus. But it was worth it to get clear to Tucson. We parked the truck in Calexico, which was quiet now, at eleven, and went over into Mexicali and I took him away from tourist-trap honkytonks and led him to the good old saloons of real Mexico where there were girls at a peso a dance and raw tequila and lots of fun. It was a big night, he danced and enjoyed himself, had his picture taken with a senorita and drank about twenty shots of tequila. Somewhere during the night we hooked up with a colored guy who was some kind of queer but was awfully funny and led us to a whorehouse and then as we were coming put a Mexican cop relieved him of his snapknife. "That's my third knife this month those bastards stole from me," he said. In the morning Beaudry (the driver) and I got back to the truck bleary eyes and hungover and he wasted no time and drove right straight to Yuma, not going back to El Centro, but on the excellent no-traffic Highway 98 straight a hundred miles after hitting 80 at Gray Wells. Soon we were in fact coming into Tucson. We'd eaten a slight lunch outside Yuma and now he said he was hungry for a good steak. "Only thing is these truck stops ain't got big enough steaks to suit me." "Well you just park your truck up one of these Tucson supermarkets on the highway and I'll buy a two-inch thick T-bone and we'll stop in the desert and I'll light a fire and broil you the greatest steak of your life." He didn't really believe it but I did it. Outside the lights of Tucson in a flaming red dusk over the desert, he stopped and I lit a fire with mesquite branches, adding bigger branches and logs later, as it got dark, and when the coals were hot I tried to hold the steak over them with a spit but the spit burned so I just fried the huge steaks in their own fat in my lovely new potpan cover and handed him my jackknife and he went to it and said "Hm, om, wow, that is the best steak I ever et." I'd also bought milk and we had just steak and milk, a great protein feast, squatting there in the sand as highway cars zipped by our little red fire. "Where'd you learn to do all these funny things?" he laughed. "And you know I say funny but there's sumpthin so durned sensible about 'em. Here I am killin myself drivin this rig back and forth from Ohio to L.A. and I make more money than you ever had in your whole life as a hobo, but you're the one who enjoys life and not only that but you do it without workin or a whole lot of money. Now who's smart, you or me?" And he had a nice home in Ohio with wife, daughter, Christmas tree, two cars, garage, lawn, lawnmower, but he couldn't enjoy any of it because he really wasn't free. It was sadly true. It didn't mean I was a better man than he was, however, he was a great man and I liked him and he liked me and said "Well I'll tell you, supposin I drive you all the way to Ohio." "Wow, great! That'll take me just about home! I'm goin south of there to North Carolina." "I was hesitatin at first on account of them Markell insurance men, see if they catch you ridin with me I'll lose my job." "Oh hell . . . and ain't that somethin typical." "It shore is, but I'll tell you sumpthin, after this steak you made for me, even though I paid for it, but you cooked it and here you are washin your dishes in sand, I'll just have to tell them to stick the job up their ass because now you're my friend and I got a right to give my friend a ride." "Okay," I said, "and I'll pray we don't get stopped by no Markell insurance men." "Good chance of that because it's Saturday now and we'll be in Springfield Ohio at about Report Title - p. 225 of 558 dawn Tuesday if I push this rig and it's their weekend off more or less." And did he ever push that rig! From that desert in Arizona he roared on up to New Mexico, took the cut through Las Cruces up to Alamogordo where the atom bomb was first blasted and where I had a strange vision as we drove along seeing in the clouds above the Alamogordo mountains the words as if imprinted in the sky: "This Is the Impossibility of the Existence of Anything" (which was a strange place for that strange true vision) and then he batted on through the beautiful Atascadero Indian country in the uphills of New Mexico beautiful green valleys and pines and New England-like rolling meadows and then down to Oklahoma (at outside Bowie Arizona we'd had a short nap at dawn, he in the truck, me in my bag in the cold red clay with just stars blazing silence overhead and a distant coyote), in no time at all he was going up through Arkansas and eating it up in one afternoon and then Missouri and St. Louis and finally on Monday night bashing across Illinois and Indiana and into old snowy Ohio with all the cute Christmas lights making my heart joy in the windows of old farms. "Wow," I thought, "all the way from the warm arms of the senoritas of Mexicali to the Christmas snows of Ohio in one fast ride." He had a radio on his dashboard and played it booming all the way, too. We didn't talk much, he just yelled once in a while, telling an anecdote, and had such a loud voice that he actually pierced my eardrum (the left one) and made it hurt, making me jump two feet in my seat. He was great. We had a lot of good meals, too, en route, in various favorite truckstops of his, one in Oklahoma where we had roast pork and yams worthy of my mother's own kitchen, we ate and ate, he was always hungry, in fact so was I, it was winter cold now and Christmas was on the fields and food was good. In Independence Missouri we made our only stop to sleep in a room, in a hotel at almost five dollars apiece, which was robbery, but he needed the sleep and I couldn't wait in the below-zero truck. When I woke up in the morning, on Monday, I looked out and saw all the eager young men in business suits going to work in insurance offices hoping to be big Harry Trumans some day. By Tuesday dawn he let me off in downtown Springfield Ohio in a deep cold wave and we said goodbye just a little sadly. I went to a lunchcart, drank tea, figured my budget, went to a hotel and had one good exhausted sleep. Then I bought a bus ticket to Rocky Mount, as it was impossible to hitchhike from Ohio to North Carolina in all that winter mountain country through the Blue Ridge and all. But I got impatient and decided to hitchhike anyway and asked the bus to stop on the outskirts and walked back to the bus station to my ticket. They wouldn't give me the money. The upshot of my insane impatience was that I had to wait eight more hours for the next slow bus to Charleston West Virginia. I started hitchhiking out of Springfield figuring to catch the bus in a town farther down, just for fun, and froze my feet and hands standing in dismal country roads in freezing dusk. One good ride took me to a little town and there I just waited around the tiny telegraph office which served as a station, till my bus arrived. Then it was a crowded bus going slowly over the moun¬tains all night long and in the dawn the laborious climb over the Blue Ridge with beautiful timbered country in the snow, then after a whole day of stopping and starting, stopping and starting, down out of the mountains into Mount Airy and finally after ages Raleigh where I transferred to my local bus and instructed the driver to let me off at the country road that wound three miles through the piney woods to my mother's house in Big Easonburg Woods which is a country crossroad outside Rocky Mount. He let me off, at about eight p.m., and I walked the three miles in silent freezing Carolina road of moon, watching a jet plane overhead, her stream drifting across the face of the moon and bisecting the snow circle. It was beautiful to be back east in the snow at Christmas time, the little lights in occasional farm windows, the quiet woods, the piney barrens so naked and drear, the railroad track that ran off into the gray blue woods toward my dream. At nine o'clock I was stomping with full pack across my mother's yard and there she was at the white tiled sink in the kitchen, washing her dishes, with a rueful expression waiting for me (I was late), worried I'd never even make it and probably thinking, "Poor Raymond, why does he always have to hitchhike and worry me to death, why isn't he like other men?" And I thought of Japhy as I stood there in the cold yard looking at her: "Why is he so mad about white tiled sinks and 'kitchen machinery' he calls it? People have good hearts whether or not Report Title - p. 226 of 558 they live like Dharma Bums. Compassion is the heart of Buddhism." Behind the house was a great pine forest where I would spend all that winter and spring meditating under the trees and finding out by myself the truth of all things. I was very happy. I walked around the house and looked at the Christmas tree in the window. A hundred yards down the road the two country stores made a bright warm scene in the otherwise bleak wooded void. I went to the dog house and found old Bob trembling and snorting in the cold. He whimpered glad to see me. I unleashed him and he yipped and leaped around and came into the house with me where I embraced my mother in the warm kitchen and my sister and brother-in-law came out of the parlor and greeted me, and little nephew Lou too, and I was home again. They all wanted me to sleep on the couch in the parlor by the comfortable oil-burning stove but I insisted on making my room (as before) on the back porch with its six windows looking out on the winter barren cottonfield and the pine woods beyond, leaving all the windows open and stretching my good old sleeping bag on the couch there to sleep the pure sleep of winter nights with my head buried inside the smooth nylon duck-down warmth. After they'd gone to bed I put on my jacket and my earmuff cap and railroad gloves and over all that my nylon poncho and strode out in the cotton-field moonlight like a shroudy monk. The ground was covered with moonlit frost/The old cemetery down the road gleamed in the frost. The roofs of nearby farmhouses were like white panels of snow. I went through the cottonfield rows followed by Bob, a big bird dog, and little Sandy who belonged to the Joyners down the road, and a few other stray dogs (all dogs love me) and came to the edge of the forest. In there, the previous spring, I'd worn out a little path going to meditate under a favorite baby pine. The path was still there. My official entrance to the forest was still there, this being two evenly spaced young pines making kind of gate posts. I always bowed there and clasped my hands and thanked Avalokitesvara for the privilege of the wood. Then I went in, led moonwhite Bob direct to my pine, where my old bed of straw was still at the foot of the tree. I arranged my cape and legs and sat to meditate. The dogs meditated on their paws. We were all absolutely quiet. The entire moony countryside was frosty silent, not even the little tick of rabbits or coons anywhere. An absolute cold blessed silence. Maybe a dog barking five miles away to¬ward Sandy Cross. Just the faintest, faintest sound of big trucks rolling out the night on 301, about twelve miles away, and of course the distant occasional Diesel baugh of the Atlantic Coast Line passenger and freight trains going north and south to New York and Florida. A blessed night. I immediately fell into a blank thoughtless trance wherein it was again revealed to me "This thinking has stopped" and I sighed because I didn't have to think any more and felt my whole body sink into a blessedness surely to be believed, completely relaxed and at peace with all the ephemeral world of dream and dreamer and the dreaming itself. All kinds of thoughts, too, like "One man practicing kindness in the wilderness is worth all the temples this world pulls" and I reached out and stroked old Bob, who looked at me satisfied. "All living and dying things like these dogs and me coming and going without any duration or self substance, O God, and therefore we can't possibly exist. How strange, how worthy, how good for us! What a horror it would have been if the world was real, because if the world was real, it would be immortal." My nylon poncho protected me from the cold, like a fitted-on tent, and I stayed a long time sitting crosslegged in the winter midnight woods, about an hour. Then I went back to the house, warmed up by the fire in the living room while the others slept, then slipped into my bag on the porch and fell asleep. The following night was Christmas Eve which I spent with a bottle of wine before the TV enjoying the shows and the midnight mass from Saint Patrick's Cathedral in New York with bishops ministering, and doctrines glistering, and congregations, the priests in their lacy snow vestments before great official altars not half as great as my straw mat beneath a little pine tree I figured. Then at midnight the breathless little parents, my sister and brother-in-law, laying out the presents . under the tree and more gloriful than all the Gloria in Excelsis Deos of Rome Church and all its attendant bishops. "For after all," I thought, "Augustine was a spade and Francis my idiot brother." My cat Davey suddenly blessed me, sweet cat, with his arrival on my lap. I took out the Bible and read a little Saint Paul by the warm stove and the light of the tree, "Let him become a fool, that he may become wise," and I thought of good Report Title - p. 227 of 558 dear Japhy and wished he was enjoying the Christmas Eve with me. "Already are ye filled," says Saint Paul, "already are ye become rich. The saints shall judge the world." Then in a burst of beautiful poetry more beautiful than all the poetry readings of all the San Francisco Renaissances of Time: "Meats for the belly, and the belly for meats; but God shall bring to naught both it and them." "Yep," I thought, "you pay through the nose for shortlived shows. . . ." That week I was all alone in the house, my mother had to go to New York for a funeral, and the others worked. Every afternoon I went into the piney woods with my dogs, read, studied, meditated, in the warm winter southern sun, and came back and made supper for everybody at dusk. Also, I put up a basket and shot baskets every sundown. At night, after they went to bed, back I went to the woods in starlight or even in rain sometimes with my poncho. The woods received me well. I amused myself writing little Emily Dickinson poems like "Light a fire, fight a liar, what's the difference, in existence?" or "A watermelon seed, produces a need, large and juicy, such autocracy." "Let there be blowing-out and bliss forevermore," I prayed in the woods at night. I kept making newer and better prayers. And more poems, like when the snow came, "Not oft, the holy snow, so soft, the holy bow," and at one point I wrote "The Four Inevitabilities: 1. Musty Books. 2. Uninteresting Nature. 3. Dull Existence. 4. Blank Nirvana, buy that boy." Or I wrote, on dull afternoons when neither Buddhism nor poetry nor wine nor solitude nor basketball would avail my lazy but earnest flesh, "Nothin to do, Oh poo! Practically blue." One afternoon I watched the ducks in the pig field across the road and it was Sunday, and the hollering preachers were screaming on the Carolina radio and I wrote: "Imagine blessing all living and dying worms in eternity and the ducks that eat 'em . . . there's your Sunday school sermon." In a dream I heard the words, "Pain, 'tis but a concubine's puff." But in Shakespeare it would say, "Ay, by my faith, that bears a frosty sound." Then suddenly one night after supper as I was pacing in the cold windy darkness of the yard I felt tremendously depressed and threw myself right on the ground and cried "I'm gonna die!" because there was nothing else to do in the cold loneliness of this harsh inhospitable earth, and instantly the tender bliss of enlightenment was like milk in my eyelids and I was warm. And I realized that this was the truth Rosie knew now, and all the dead, my dead father and dead brother and dead uncles and cousins and aunts, the truth that is realizable in a dead man's bones and is beyond the Tree of Buddha as well as the Cross of Jesus. Believe that the world is an ethereal flower, and ye live. I knew this! I also knew that I was the worst bum in the world. The diamond light was in my eyes. My cat meowed at the icebox, anxious to see what all the good dear delight was. I fed him. After a while my meditations and studies began to bear fruit. It really started late in January, one frosty night in the woods in the dead silence it seemed I almost heard the words said: "Everything is all right forever and forever and forever." I let out a big Hoo, one o'clock in the morning, the dogs leaped up and exulted. I felt like yelling it to the stars. I clasped my hands and prayed, "O wise and serene spirit of Awakenerhood, everything's all right forever and forever and forever and thank you thank you thank you amen." What'd I care about the tower of ghouls, and sperm and bones and dust, I felt free and therefore I was free. I suddenly felt the desire to write to Warren Coughlin, who was strong in my thoughts now as I recalled his modesty and general silence among the vain screams of myself and Alvah and Japhy: "Yes, Coughlin, it's a shining now-ness and we've done it, carried America like a shining blanket into that brighter nowhere Already." It began to get warmer in February and the ground began to melt a little and the nights in the woods were milder, my sleeps on the porch more enjoyable. The stars seemed to get wet in the sky, bigger. Under the stars I'd be dozing crosslegged under my tree and in my half-asleep mind I'd be saying "Moab? Who is Moab?" and I'd wake up with a burr in my hand, a cotton burr off one of the dogs. So, awake, I'd make thoughts like "It's all different appearances of the same thing, my drowsiness, the burr, Moab, all one ephemeral dream. All belongs to the same emptiness, glory be!" Then I'd run these words through my mind to train myself: "I am emptiness, I am not different from emptiness, neither is emptiness different from me; indeed, emptiness is me." There'd be a puddle of water with a star shining in it, I'd spit in the puddle, Report Title - p. 228 of 558 the star would be obliterated, I'd say "That star is real?" I wasn't exactly unconscious of the fact that I had a good warm fire to return to after these midnight meditations, provided kindly for me by my brother-in-law, who was getting a little sick and tired of my hanging around not working. Once I told him a line from something, about how one grows through suffering, he said: "If you grow through suffering by this time I oughta be as big as the side of the house." When I'd go to the country store to buy bread and milk the old boys there sitting around among bamboo poles and molasses barrels'd say, "What you do in those woods?" "Oh I just go in there to study." "Ain't you kinda old to be a college student?" "Well I just go in there sometimes and just sleep." But I'd watch them rambling around the fields all day looking for something to do, so their wives would think they were real busy hardworking men, and they weren't fooling me either. I knew they secretly wanted to go sleep in the woods, or just sit and do nothing in the woods, like I wasn't too ashamed to do. They never bothered me. How could I tell' them that my knowing was the knowing that the substance of my bones and their bones and the bones of dead men in the earth of rain at night is the common individual substance that is everlastingly tranquil and blissful? Whether they believed it or not makes no difference, too. One night in my rain cape I sat in a regular downpour and I had a little song to go with the pattering rain on my rubber hood: "Raindrops are ecstasy, raindrops are not different from ecstasy, neither is ecstasy different from raindrops, yea, ecstasy is raindrops, rain on, O cloud!" So what did I care what the old tobacco-chewing stickwhittlers at the crossroads store had to say about my mortal eccentricity, we all get to be gum in graves anyway. I even got a little drunk with one of the old men one time and we went driving around the country roads and I actually told him how I was sitting out in those woods meditating and he really rather understood and said he would like to try that if he had time, or if he could get up enough nerve, and had a little rueful envy in his voice. Everybody knows everything. Spring came after heavy rains that washed everything, brown puddles were everywhere in moist, sere fields. Strong warm winds whipped snow white clouds across the sun and dry air. Golden days with beauteous moon at night, warm, one emboldened frog picking up a croak song at eleven p.m. in "Buddha Creek" where I had established my new straw sitting place under a twisted twin tree by a little opening in the pines and a dry stretch of grass and a tiny brook. There, one day, my nephew little Lou came with me and I took an object from the ground and raised it silently, sitting under the tree, and little Lou facing me asked "What's that?" and I said "That" and made a leveling motion with my hand, saying, "Tathata," repeating, "That . . . It's that" and only when I told him it was a pine cone did he make the imaginary judgment of the word "pine cone," for, indeed, as it says in the sutra: "Emptiness is discrimination," and he said "My head jumped out, and my brain went crooked and then my eyes started lookin like cucumbers and my hair'd a cowlick on it and the cowlick licked my chin." Then he said "Why don't I make up a poem?" He wanted to commemorate the mo¬ment. "Okay, but make it up right away, just as you go along." "Okay . . . 'The pine trees are wavin, the wind is tryin to whisper somethin, the birds are sayin drit-drit-drit, and the hawks are goin hark-hark-hark—' Oho, we're in for danger." "Why?" "Hawk—hark hark hark!" "Then what?" "Hark! Hark!— Nothin." I puffed on my silent pipe, peace and quiet in my heart. I called my new grove "Twin Tree Grove," because of the two treetrunks I leaned against, that wound around each other, white spruce shining white in the night and showing me from hundreds of feet away where I was heading, although old Bob whitely showed me the way down the dark path. On that path one night I lost my juju beads Japhy'd given me, but the next day I found them right in the path, figuring, "The Dharma can't be lost, nothing can be lost, on a well-worn path." There were now early spring mornings with the happy dogs, me forgetting the Path of Buddhism and just being glad; looking around at new little birds not yet summer fat; the dogs yawning and almost swallowing my Dharma; the grass waving, hens chuckling. Spring Report Title - p. 229 of 558 nights, practicing Dhyana under the cloudy moon. I'd see the truth: "Here, this, is It. The world as it is, is Heaven, I'm looking for a Heaven outside what there is, it's only this poor pitiful world that's Heaven. Ah, if I could realize, if I could forget myself and devote my meditations to the freeing, the awakening and the blessedness of all living creatures everywhere I'd realize what there is, is ecstasy." Long afternoons just sitting in the straw until I was tired of "thinking nothing" and just going to sleep and having little flash dreams like the strange one I had once of being up in some kind of gray ghostly attic hauling up suitcases of gray meat my mother is handing up and I'm petulantly complaining: "I won't come down again!" (to do this work of the world). I felt I was a blank being called upon to enjoy the ecstasy of the endless truebody. Days tumbled on days, I was in my overalls, didn't comb my hair, didn't shave much, consorted only with dogs and cats, I was living the happy life of childhood again. Meanwhile 1 wrote and got an assignment for the coming summer as a fire lookout for the U. S. Forest Service on Desolation Peak in the High Cascades in Washington state. So I figured to set out for Japhy's shack in March to be nearer Washington for my summer job. Sunday afternoons my family would want me to go driving with them but I preferred to stay home alone, and they'd get mad and say "What's the matter with him anyway?" and I'd hear them argue about the futility of my "Buddhism" in the kitchen, then they'd all get in the car and leave and I'd go in the kitchen and sing "The tables are empty, everybody's gone over" to the tune of Frank Sinatra's "You're Learning the Blues." I was as nutty as a fruitcake and happier. Sunday afternoon, then, I'd go to my woods with the dogs and sit and put out my hands palms up and accept handfuls of sun boiling over the palms. "Nirvana is the moving paw," I'd say, seeing the first thing I saw as I opened my eyes from meditation, that being Bob's paw moving in the grass as he dreamed. Then I'd go back to the house on my clear, pure, well-traveled path, waiting for the night when again I'd see the countless Buddhas hiding in the moonlight air. But my serenity was finally disturbed by a curious argu¬ment with my brother-in-law; he began to resent my unshackling Bob the dog and taking him in the woods with me. "I've got too much money invested in that dog to untie him from his chain." I said "How would you like to be tied to a chain and cry all day like the dog?" He replied "It doesn't bother me" and my sister said "And / don't care." I got so mad I stomped off into the woods, it was a Sunday afternoon, and resolved to sit there without food till midnight and come back and pack my things in the night and leave. But in a few hours my mother was calling me from the back porch to supper, I wouldn't come; finally little Lou came out to my tree and begged me to come back. I had frogs in the little brook that kept croaking at the oddest times, interrupting my meditations as if by design, once at high noon a frog croaked three times and was silent the rest of the day, as though expounding me the Triple Vehicle. Now my frog croaked once. I felt it was a signal meaning the One Vehicle of Compassion and went back determined to overlook the whole thing, even my pity about the dog. What a sad and bootless dream. In the woods again that night, fingering the juju beads, I went through curious prayers like these: "My pride is hurt, that is emptiness; my business is with the Dharma, that is emptiness; I'm proud of my kindness to animals, that is emptiness; my conception of the chain, that is emptiness; Ananda's pity, even that is emptiness." Perhaps if some old Zen Master had been on the scene, he would have gone out and kicked the dog on his chain to give everybody a sudden shot of awakening. My pain was in getting rid of the conception of people and dogs anyway, and of myself. I was hurting deep inside from the sad business of trying to deny what was. In any case it was a tender little drama in the Sunday countryside: "Raymond doesn't want the dog chained." But then suddenly under the tree at night, I had the astonishing idea: "Everything is empty but awake! Things are empty in time and space and mind." I figured it all out and the next day feeling very exhilarated I felt the time had come to explain everything to my family. They laughed more than anything else. "But listen! No! Look! It's simple, let me lay it out as simple and concise as I can. All things are empty, ain't they?" "Whattayou mean, empty, I'm holding this orange in my hand, ain't I?" "It's empty, everythin's empty, things come but to go, all things made have to be unmade, and Report Title - p. 230 of 558 they'll have to be unmade simply because they were made!" Nobody would buy even that. "You and your Buddha, why don't you stick to the religion you were born with?" my mother and sister said. "Everything's gone, already gone, already come and gone," I yelled. "Ah," stomping around, coming back, "and things are empty because they appear, don't they, you see them, but they're made up of atoms that can't be measured or weighed or taken hold of, even the dumb scientists know that now, there isn't any finding of the farthest atom so-called, things are just empty arrangements of something that seems solid appearing in the space, they ain't either big or small, near or far, true or false, they're ghosts pure and simple." "Ghostses!" yelled little Lou amazed. He really agreed with me but he was afraid of my insistence on "Ghostses." "Look," said my brother-in-law, "if things were empty how could I feel this orange, in fact taste it and swallow it, answer me that one." "Your mind makes out the orange by seeing it, hearing it, touching it, smelling it, tasting it and thinking about it but without this mind, you call it, the orange would not be seen or heard or smelled or tasted or even mentally noticed, it's actually, that orange, depending on your mind to exist! Don't you see that? By itself it's a no-thing, it's really mental, it's seen only of your mind. In other words it's empty and awake." "Well, if that's so, I still don't care." All enthusiastic I went back to the woods that night and thought, "What does it mean that I am in this endless universe, thinking that I'm a man sitting under the stars on the terrace of the earth, but actually empty and awake throughout the emptiness and awakedness of everything? It means that I'm empty and awake, that I know I'm empty, awake, and that there's no difference between me and anything else. In other words it means that I've become the same as everything else. It means I've become a Buddha." I really felt that and believed it and exulted to think what I had to tell Japhy now when I got back to California. "At least he'll listen," I pouted. I felt great compassion for the trees because we were the same thing; I petted the dogs who didn't argue with me ever. All dogs love God. They're wiser than their masters. I told that to the dogs, too, they listened to me perking up their ears and licking my face. They didn't care one way or the other as long as I was there. St. Raymond of the Dogs is who I was that year, if no one or nothing else. Sometimes in the woods I'd just sit and stare at things themselves, trying to divine the secret of existence anyway. I'd stare at the holy yellow long bowing weeds that faced my grass sitmat of Tathagata Seat of Purity as they pointed in all directions and hairily conversed as the winds dictated Ta Ta Ta, in gossip groups with some lone weeds proud to show off on the side, or sick ones and half-dead falling ones, the whole congregation of living weedhood in the wind suddenly ringing like bells and jumping to get excited and all made of yellow stuff and sticking to the ground and I'd think This is it. "Rop rop rop," I'd yell at the weeds, and triey'd show windward pointing intelligent reachers to indicate and flail and finagle, some rooted in blossom imagination earth moist perturbation idea that had karmacized their very root-and-stem. ... It was eerie. I'd fall asleep and dream the words "By this teaching the earth came to an end," and I'd dream of my Ma nodding solemnly with her whole head, umph, and eyes closed. What did I care about all the irking hurts and tedious wronks of the world, the human bones are but vain lines dawdling, the whole universe a blank mold of stars. "I am Bhikku Blank Rat!" I dreamed. [Kero2] Report Title - p. 231 of 558

1958.5 Kerouac, Jack. The Dharma bums [ID D29211]. (5) What did I care about the squawk of the little very self which wanders everywhere? I was dealing in outblownness, cut-off-ness, snipped, blownoutness, putoutness, turned-off-ness, nothing-happens-ness, gone-ness, gone-out-ness, the snapped link, nir, link, vana, snap! "The dust of my thoughts collected into a globe," I thought, "in this ageless solitude," I thought, and really smiled, because I was seeing the white light everywhere everything at last. The warm wind made the pines talk deep one night when I began to experience what is called "Samapatti," which in means Transcendental Visits. I'd got a little drowsy in the mind but was somehow physically wide awake sitting erect under my tree when suddenly I saw flowers, pink worlds of walls of them, salmon pink, in the Shh of silent woods (obtaining nirvana is like locating silence) and I saw an ancient vision of Dipankara Buddha who was the Buddha who never said anything, Dipankara as a vast snowy Pyramid Buddha with bushy wild black eyebrows like John L. Lewis and a terrible stare, all in an old location, an ancient snowy field like Alban ("A new field!" had yelled the Negro preacherwoman), the whole vision making my hair rise. I remember the strange magic final cry that it evoked in me, whatever it means: Coly-alcolor. It, the vision, was devoid of any sensation of I being myself, it was pure egolessness, just simply wild ethereal ac¬tivities devoid of any wrong predicates . . . devoid of effort, devoid of mistake. "Everything's all right," I thought. "Form is emptiness and emptiness is form and we're here forever in one form or another which is empty. What the dead have ac-complished, this rich silent hush of the Pure Awakened Land." I felt like crying out over the woods and rooftops of North Carolina announcing the glorious and simple truth. Then I said "I've got my full rucksack pack and it's spring, I'm going to go southwest to the dry land, to the long lone land of Texas and Chihuahua and the gay streets of Mexico night, music coming out of doors, girls, wine, weed, wild hats, viva! What does it matter? Like the ants that have nothing to do but dig all day, I have nothing to do but do what I want and be kind and remain nevertheless uninfluenced by imaginary judgments and pray for the light." Sitting in my Buddha-arbor, therefore, in that "colyalcolor" wall of flowers pink and red and ivory white, among aviaries of magic transcendent birds recognizing my awakening mind with sweet weird cries (the pathless lark), in the ethereal perfume, mysteriously ancient, the bliss of the Buddha-fields, I saw that my life was a vast glowing empty page and I could do anything I wanted. A strange thing happened the next day, to illustrate the true power I had gained from these magic visions. My mother had been coughing for five days and her nose was running and now her throat was beginning to hurt so much that her coughs were painful and sounded dangerous to me. I decided to go into a deep trance and hypnotize myself, reminding myself "All is empty and awake," to investigate the cause and cure of my mother's illness. Instantly, in my closed eyes, I saw a vision of a brandy bottle which then I saw to be "Heet" rubbing medicine and on top of that, superimposed like a movie fade-in, I saw a distinct picture of little white flowers, round, with small petals. I instantly got up, it was midnight, my mother was coughing in her bed, and I went and took several bowls of bachelor's buttons my sister had arranged around the house the week before and I set them outside. Then I took some "Heet" out of the medicine cabi¬net and told my mother to rub it on her neck. The next day her cough was gone. Later on, after I was gone hitchhiking west, a nurse friend of ours heard the story and said "Yes, it sounds like an allergy to the flowers." During this vision and this action I knew perfectly clearly that people get sick by utilizing physical opportunities to punish themselves because of their self-regulating God nature, or Buddha nature, or Allah nature, or any name you want to give God, and everything worked automatically that way. This was my first and last "miracle" because I was afraid of getting too interested in this and becoming vain. I was a little scared too, of all the responsibility. Everybody in the family heard of my vision and what I did but they didn't seem to think much of it: in fact I didn't, either. And that was right. I was very rich now, a super myriad trillionaire in Samapatti transcendental graces, because of good humble karma, maybe because I had pitied the dog and forgiven men. But I knew now that I was a bliss heir, and that the final sin, the worst, is righteousness. So I would shut up and just hit the road and go see Japhy. "Don't let the blues make you bad," sings Frank Sinatra. On my final night in the Report Title - p. 232 of 558 woods, the eve of my departure by thumb, I heard the word "star-body" concerning how things don't have to be made to disappear but to awake, to their supremely pure truebody and star-body. I saw there was nothing to do because nothing ever happened, nothing ever would happen, all things were empty light. So I took off well fortified, with my pack, kissing my mother goodbye. She had paid five dollars to have brand new thick rubber soles with cleats put on the bottom of my old boots and now I was all set for a summer working in the mountains. Our old country-store friend, Buddhy Tom, a character in his own right, took me in his vehicle out to Highway 64 and there we waved goodbye and I started hitching three thousand miles back to California. I would be home again the next Christmas. Meanwhile Japhy was waiting for me in his nice little shack in Corte Madera California. He was settled in Sean Monahan's hermitage, a wooden cabin built behind a cypress windrow on a steep little grassy hill also covered with eucalyptus and pine, behind Sean's main house. The shack had been built by an old man to die in, years ago. It was well built. I was invited to go live there as long as I wanted, rent free. The shack had been made habitable after years as a wreck, by Sean Monahan's brother-in-law Whitey Jones, a good young carpenter, who had put in burlap over the wood walls and a good woodstove and a kerosene lamp and then never lived in it, having to go to work out of town. So Japhy'd moved in to finish his studies and live the good solitary life. If anybody wanted to go see him it was a steep climb. On the floor were woven grass mats and Japhy said in a letter "I sit and smoke a pipe and drink tea and hear the wind beat the slender eucalyp¬tus limbs like whips and the cypress windrow roars." He'd stay there until May 15, his sailing date for Japan, where he had been invited by an American foundation to stay in a mon¬astery and study under a Master. "Meanwhile," wrote Japhy, "come share a wild man's dark cabin with wine and weekend girls and good pots of food and woodfire heat. Monahan will give us grocery bucks to fall a few trees in his big yard and buck and split 'em out for firewood and I'll teach you all about logging." During that winter Japhy had hitchhiked up to his home-country in the Northwest, up through Portland in snow, farther up to the blue ice glacier country, finally northern Washington on the farm of a friend in the Nooksack Valley, a week in a berrypicker's splitshake cabin, and a few climbs around. The names like "Nooksack" and "Mount Baker National Forest" excited in my mind a beautiful crystal vision of snow and ice and pines in the Far North of my childhood dreams. . . . But I was standing on the very hot April road of North Carolina waiting for my first ride, which came very soon from a young high-school kid who took me to a country town called Nashville, where I broiled in the sun a half-hour till I got a ride from a taciturn but kindly naval officer who drove me clear to Greenville South Carolina. After that whole winter and early spring of incredible peace sleeping on my porch and resting in my woods, the stint of hitchhiking was harder than ever and more like hell than ever. In Greenville in fact I walked three miles in the burning sun for nothing, lost in the maze of downtown back streets, looking for a certain highway, and at one point passed a kind of forge where colored men were all black and sweaty and covered with coal and I cried "I'm suddenly in hell again!" as I felt the blast of heat. But it began to rain on the road and few rides took me into the rainy night of Georgia, where I rested sitting on my pack under the overhanging sidewalk roofs of old hardware stores and drank a half pint of wine. A rainy night, no rides. When the Greyhound bus came I hailed it down and rode to Gainesville. In Gainesville I thought I'd sleep by the railroad tracks awhile but they were about a mile away and just as I thought of sleeping in the yard a local crew came out to switch and saw me, so I retired to an empty lot by the tracks, but the cop car kept circling around using its spot (had probably heard of me from the railroad men, probably not) so I gave it up, mosquitoes anyway, and went back to town and stood waiting for a ride in the bright lights by the luncheon-ettes of downtown, the cops seeing me plainly and therefore not searching for me or worrying about me. But no ride, and dawn coming, so I slept in a four-dollar room in a hotel and showered and rested well. But what feelings of homelessness and bleak, again, as the Christmas trip east. All I had to be really proud of were my fine new thick-soled workshoes and my full pack. In the morning, after breakfast in a dismal Georgia restaurant with revolving fans on the ceiling and mucho flies, I went out on the broiling highway and got a ride from a truckdriver to Report Title - p. 233 of 558

Flowery Branch Georgia, then a few spot rides on through Atlanta to the other side at another small town called Stonewall, where I was picked up by a big fat Southerner with a broadbrimmed hat who reeked of whisky and kept telling jokes and turning to look at me to see if I laughed, meanwhile sending the car spurting into the soft shoulders and leaving big clouds of dust behind us, so that long before he reached his destination I begged off and said I wanted to get off to eat. "Heck, boy, I'll eat with ya 'n' drive ya on." He was drunk and he drove very fast. "Well I gotta go to the toilet," I said trailing off my voice. The experience had bugged me so I decided, "The hell with hitchhiking. I've got enough money to take a bus to El Paso and from there I'll hop Southern Pacific freights and be ten times safer." Besides the thought of being all the way out in El Paso Texas in that dry Southwest of clear blue skies and endless desert land to sleep in, no cops, made up my mind. I was anxious to get out of the South, out of chaingang Georgia. The bus came at four o'clock and we were at Birmingham Alabama in the middle of the night, where I waited on a bench for my next bus trying to sleep on my arms on my rucksack but kept waking up to see the pale ghosts of American bus stations wandering around: in fact one woman streamed by like a wisp of smoke, I was definitely certain she didn't exist for sure. On her face the phantasmal belief in what she was doing . . . On my face, for that matter, too. After Birmingham it was soon Louisiana and then east Texas oilfields, then Dallas, then a long day's ride in a bus crowded with servicemen across the long immense waste of Texas, to the ends of it, El Paso, arriving at midnight, by now I being so exhausted all I wanted to do was sleep. But I didn't go to a hotel, I had to watch my money now, and instead I just hauled my pack to my back and walked straight for the railroad yards to stretch my bag out somewhere behind the tracks. It was then, that night, that I realized the dream that had made me want to buy the pack. It was a beautiful night and the most beautiful sleep of my life. First I went to the yards and walked through, warily, behind lines of boxcars, and got out to the west end of the yard but kept going because suddenly I saw in the dark there was indeed a lot of desert land out there. I could see rocks, dry bushes, imminent mountains of them faintly in the starlight. "Why hang around viaducts and tracks," I reasoned, "when all I gotta do is exert a little footwork and I'll be safe out of reach of all yard cops and bums too for that matter." I just kept walking along the mainline track for a few miles and soon I was in the open desert mountain country. My thick boots walked well on the ties and rocks. It was now about one a.m., I longed to sleep off the long trip from Carolina. Finally I saw a mountain to the right I liked, after passing a long valley with many lights in it distinctly a penitentiary or prison. "Stay away from that yard, son," I thought. I went up a dry arroyo and in the starlight the sand and rocks were white. I climbed and climbed. Suddenly I was exhilarated to realize I was completely alone and safe and nobody was going to wake me up all night long. What an amazing revelation! And I had everything I needed right on my back; I'd put fresh bus-station water in my polybdenum bottle before leaving. I climbed up the arroyo, so finally when I turned and looked back I could see all of Mexico, all of Chihuahua, the entire sand-glittering desert of it, under a late sinking moon that was huge and bright just over the Chihuahua mountains. The Southern Pacific rails run right along parallel to the Rio Grande River outside of El Paso, so from where I was, on the American side, I could see right down to the river itself separating the two borders. The sand in the arroyo was soft as silk. I spread my sleeping bag on it and took off my shoes and had a slug of water and lit my pipe and crossed my legs and felt glad. Not a sound; it was still winter in the desert. Far off, just the sound of the yards where they were kicking cuts of cars with a great splowm waking up all El Paso, but not me. All I had for companionship was that moon of Chihuahua sinking lower and lower as I looked, losing its white light and getting more and more yellow butter, yet when I turned in to sleep it was bright as a lamp in my face and I had to turn my face away to sleep. In keeping with my naming of little spots with personal names, I called this spot "Apache Gulch." I slept well indeed. In the morning I discovered a rattlesnake trail in the sand but that might have been from the summer before. There were very few bootmarks, and those were hunters' boots. The sky was Report Title - p. 234 of 558 flawlessly blue in the morning, the sun hot, plenty of little dry wood to light a breakfast fire. I had cans of pork and beans in my spacious pack. I had a royal breakfast. The problem now was water, though, as I drank it all and the sun was hot and I got thirsty. I climbed up the arroyo investigating it further and came to the end of it, a solid wall of rock, and at the foot of it even deeper softer sand than that of the night before. I decided to camp there that night, after a pleasant day spent in old Juarez enjoying the church and streets and food of Mexico. For a while I contemplated leaving my pack hidden among rocks but the chances were slim yet possible that some old hobo or hunter would come along and find it so I hauled it on my back and went down the arroyo to the rails again and walked back three miles into El Paso and left the pack in a twenty-five-cent locker in the railroad sta¬tion. Then I walked through the city and out to the border gate and crossed over for two pennies. It turned out to be an insane day, starting sanely enough in the church of Mary Guadaloupe and a saunter in the Indian Markets and resting on park benches among the gay childlike Mexicans but later the bars and a few too many to drink, yelling at old mustachioed Mexican peons "Todas las granas de arena del desierto de Chihuahua son vacuidad!" and finally I ran into a bunch of evil Mexican Apaches of some kind who took me to their dripping stone pad and turned me on by candlelight and invited their friends and it was all a lot of shadowy heads by candlelight and smoke. In fact I got sick of it and remembered my perfect white sand gulch and the place where I would sleep tonight and I excused myself. But they didn't want me to leave. One of them stole a few things from my bag of purchases but I didn't care. One of the Mexican boys was queer and had fallen in love with me and wanted to go to California with me. It was night now in Juarez; all the nightclubs were wailing away. We went for a short beer in one nightclub which was exclusively Negro soldiers sprawling around with senoritas in their laps, a mad bar, with rock and roll on the jukebox, a regular paradise. The Mexican kid wanted me to go down alleys and go "sst" and tell American boys that I knew where there were some girls. "Then I bring them to my room, sst, no gurls!" said the Mexican kid. The only place I could shake him was at the border gate. We waved goodbye. But it was the evil city and I had my virtuous desert waiting for me. I walked anxiously over the border and through El Paso and out to the railroad station, got my bag out, heaved a big sigh, and went right on down those three miles to the arroyo, which was easy to re-recognize in the moonlight, and on up, my feet making that lonely thwap thwap of Japhy's boots and I realized I had indeed learned from Japhy how to cast off the evils of the world and the city and find my true pure soul, just as long as I had a decent pack on my back. I got back to my camp and spread the sleeping bag and thanked the Lord for all He was giving me. Now the remembrance of the whole long evil afternoon smoking marijuana with slant-hatted Mex¬icans in a musty candlelit room was like a dream, a bad dream. like one of my dreams on the straw mat at Buddha Creek North Carolina. I meditated and prayed. There just isn't any kind of night's sleep in the world that can compare with the night's sleep you get in the desert winter night, providing you're good and warm in a duck-down bag. The silence is so in¬tense that you can hear your own blood roar in your ears but louder than that by far is the mysterious roar which I always identify with the roaring of the diamond of wisdom, the mysterious roar of silence itself, which is a great Shhhh reminding you of something you've seemed to have forgotten in the stress of your days since birth. I wished I could explain it to those I loved, to my mother, to Japhy, but there just weren't any words to describe the nothingness and purity of it. "Is there a certain and definite teaching to be given to all living crea¬tures?" was the question probably asked to beetlebrowed snowy Dipankara, and his answer was the roaring silence of the diamond. In the morning I had to get the show on the road or never get to my protective shack in California. I had about eight dollars left of the cash I'd brought with me. I went down to the highway and started to hitchhike, hoping for quick luck. A salesman gave me a ride. He said "Three hundred and sixty days out of the year we get bright sunshine here in El Paso and my wife just bought a clothes dryer!" He took me to Las Gruces New Mexico and there I walked through the little town, following the highway, and came out on the other end and saw a big beautiful old tree and decided to just lay my pack down and rest anyhow. "Since it's a dream already ended, then I'm already in California, then I've already decided to rest under that tree Report Title - p. 235 of 558 at noon," which I did, on my back, even napping awhile, pleasantly. Then I got up and walked over the railroad bridge, and just then a man saw me and said "How would you like to earn two dollars an hour helping me move a piano?" I needed the money and said okay. We left my rucksack in his moving storage room and went off in his little truck, to a home in the outskirts of Las Gruces, where a lot of nice middleclass people were chatting on the porch, and the man and I got out of the truck with the handtruck and the pads and got the piano out, also a lot of other furniture, then transported it to their new house and got that in and that was that. Two hours, he gave me four dollars and I went into a truckstop diner and had a royal meal and was all set for that afternoon and night. Just then a car stopped, driven by a big Texan with a sombrero, with a poor Mexican couple, young, in the back seat, the girl carrying an infant, and he offered me a ride all the way to Los Angeles for ten dollars. I said "I'll give you all I can, which is only four." "Well goddammit come on anyway." He talked and talked and drove all night straight through Arizona and the California desert and left me off in Los Angeles a stone's throw from my railroad yards at nine o'clock in the morning, and the only disaster was the poor little Mexican wife had spilled some baby food on my rucksack on the floor of the car and I wiped it off angrily. But they had been nice people. In fact, driving through Arizona I'd explained a little Buddhism to them, specifically karma, reincarnation, and they all seemed pleased to hear the news. "You mean other chance to come back and try again?" asked the poor little Mexican, who was all bandaged from a fight in Juarez the night before. "That's what they say." "Well goddammit next time I be born I hope I ain't who I am now." And the big Texan, if anybody better get another chance it was him: his stories all night long were about how he slugged so-and-so for such-and-such, from what he said he had knocked enough men out to form Coxie's army of avenged phantasmal grievers crawling on to Texas-land. But I noticed he was more of a big fibber than anything else and didn't believe half his stories and stopped listening at midnight. Now, nine a.m. in L.A., I walked to the railroad yards, had a cheap breakfast of doughnuts and coffee in a bar sitting at the counter chatting with the Italian bartender who wanted to know what I was doing with the big rucksack, then I went to the yards and sat in the grass watching them make up the trains. Proud of myself because I used to be a brakeman I made the mistake of wandering around the yards with my rucksack on my back chatting with the switchmen, asking about the next local, and suddenly here came a great big young cop with a gun swinging in a holster on his hip, all done up like on TV the Sheriff of Cochise and Wyatt Earp, and giving me a steely look through dark glasses orders me out of the yards. So he watches me as I go over the overpass to the highway, standing there arms akimbo. Mad, I went back down the highway and jumped over the railroad fence and lay flat in the grass awhile. Then I sat up and chewed grass, keeping low however, and waited. Soon I heard a highball blow and I knew what train was ready and I climbed over cars to my train and jumped on it as it was pulling out and rode right out of the L.A. yards lying on my back with a grass stem in my mouth right under the unforgiving gaze of my policeman, who was now arms akimbo for a different reason. In fact he scratched his Head. The local went to Santa Barbara where again I went to the beach, had a swim and some food over a fine woodfire in the sand, and came back to the yards with plenty of time to catch the Midnight Ghost. The Midnight Ghost is composed mainly of flatcars with truck trailers lashed on them by steel cables. The huge wheels of the trucks are encased in woodblocks. Since I always lay my head down right by those woodblocks, it would be goodbye Ray if there ever was a crash. I figured if it was my destiny to die on the Midnight Ghost it was my destiny. I figured God had work for me to do yet. The Ghost came right on schedule and I got on a flatcar, under a truck, spread out my bag, stuck my shoes under my balled coat for a pillow, and relaxed and sighed. Zoom, we were gone. And now I know why the bums call it the Midnight Ghost, because, exhausted, against all better judgment, I fell fast asleep and only woke up under the glare of the yard office lights in San Luis Obispo, a very dangerous situation, the train had stopped just in the wrong way. But there wasn't a soul in sight around the yard office, it was mid of night, besides just then, as I woke up from a perfect dreamless Report Title - p. 236 of 558 sleep the highball was going baugh baugh up front and we were already pulling out, exactly like ghosts. And I didn't wake up then till almost San Francisco in the morning. I had a dollar left and Gary was waiting for me at the shack. The whole trip had been as swift and enlightening as a dream, and I was back. If the Dharma Bums ever get lay brothers in America who live normal lives with wives and children and homes, they will be like Sean Monahan. Sean was a young carpenter who lived in an old wooden house far up a country road from the huddled cottages of Corte Madera, drove an old jalopy, personally added a porch to the back of the house to make a nursery for later children, and had selected a wife who agreed with him in every detail about how to live the joyous life in America without much money. Sean liked to take days off from his job to just go up the hill to the shack, which belonged to the property he rented, and spend a day of meditation and study of the Buddhist sutras and just brewing himself pots of tea and taking naps. His wife was Christine, a beautiful young honey-haired girl, her hair falling way down over her shoulders, who wandered around the house and yard barefooted hanging up wash and baking her own brown bread and cookies. She was an expert on making food out of nothing. The year before Japhy had made them an anniversary gift which was a huge ten-pound bag of flour, and they were very glad to receive it. Sean in fact was just an old-time patriarch; though he was only twenty-two he wore a full beard like Saint Joseph and in it you could see his pearly white teeth smiling and his young blue eyes twinkling. They already had two little daughters, who also wandered around barefooted in the house and yard and were brought up to take care of themselves. Sean's house had woven straw mats on the floor and there too when you came in you were required to take off your shoes. He had lots of books and the only extravagance was a hi-fi set so he could play his fine collection of Indian records and Flamenco records and jazz. He even had Chinese and Japanese records. The dining table was a low, black-lacquered, Japanese style table, and to eat in Sean's house you not only had to be in your socks but sitting on mats at this table, any way you could. Christine was a great one for delicious soups and fresh biscuits. When I arrived there at noon that day, getting off the Greyhound bus and walking up the tar road about a mile, Christine immediately had me sit down to hot soup and hot bread with butter. She was a gentle creature. "Sean and Japhy are both working on his job at Sausalito. They'll be home about five." "I'll go up to the shack and look at it and wait up there this afternoon." "Well, you can stay down here and play records." "Well, I'll get out of your way." "You won't be in my way, all I'm gonna do is hang out the wash and bake some bread for tonight and mend a few things." With a wife like that Sean, working only desultorily at car-pentry, had managed to put a few thousand dollars in the bank. And like a patriarch of old Sean was generous, he always insisted on feeding you and if twelve people were in the house he'd lay out a big dinner (a simple dinner but delicious) on a board outside in the yard, and always a big jug of red wine. It was a communal arrangement, though, he was strict about that: we'd make collections for the wine, and if people came, as they all did, for a long weekend, they were expected to bring food or food money. Then at night under the trees and the stars of his yard, with everybody well fed and drinking red wine, Sean would take out his guitar and sing folksongs. Whenever I got tired of it I'd climb my hill and go sleep. After eating lunch and talking awhile to Christine, I went up the hill. It climbed steeply right at the back door. Huge ponderosas and other pines, and in the property adjoining Sean's a dreamy horse meadow with wild flowers and two beautiful bays with their sleek necks bent to the butterfat grass in the hot sun. "Boy, this is going to be greater than North Carolina woods!" I thought, starting up. In the slope of grass was where Sean and Japhy had felled three huge eucalyptus trees and had already bucked them (sawed whole logs) with a chain saw. Now the block was set and I could see where they had begun to split the logs with wedges and sledgehammers and doublebitted axes. The little trail up the hill went so steeply that you almost had to lean over and walk like a monkey. It followed a long cypress row that had been planted by the old man who had died on the hill a few years ago. This prevented the cold foggy winds from the ocean from blasting across the property unhindered. There were three stages to the climb: Sean's backyard; then a fence, forming a little pure deer park where I Report Title - p. 237 of 558 actually saw deer one night, five of them, resting (the whole area was a game ); then the final fence and the top grassy hill with its sudden hollow on the right where the shack was barely visible under trees and flow¬ery bushes. Behind the shack, a well-built affair actually of three big rooms but only one room occupied by Japhy, was plenty of good firewood and a saw horse and axes and an outdoor privy with no roof, just a hole in the ground and a board. It was like the first morning in the world in fine yard, with the sun streaming in through the dense sea of leaves, and birds and butterflies jumping around, warm, sweet, the smell of higher-hill heathers and flowers beyond the barbed-wire fence which led to the very top of the mountain and showed you a vista of all the Marin County area. I went inside the shack. On the door was a board with Chinese inscriptions on it; I never did find out what it meant: probably "Mara stay away" (Mara the Tempter). Inside I saw the beautiful simplicity of Japhy's way of living, neat, sensible, strangely rich without a cent having been spent on the decoration. Old clay jars exploded with bouquets of flowers picked around the yard. His books were neatly stacked in orange crates. The floor was covered with inexpensive straw mats. The walls, as I say, were lined with burlap, which is one of the finest wallpapers you can have, very attractive and nice smelling. Japhy's mat was covered with a thin mattress and a Paisley shawl over that, and at the head of it, neatly rolled for the day, his sleeping bag. Behind burlap drapes in a closet his rucksack and junk were put away from sight. From the burlap wall hung beautiful prints of old Chinese silk paintings and maps of Marin County and northwest Washington and various poems he'd written and just stuck on a nail for anybody to read. The latest poem superimposed over others on the nail said: "It started just now with a hummingbird stopping over the porch two yards away through the open door, then gone, it stopped me studying and I saw the old redwood post leaning in clod ground, tangled in a huge bush of yellow flowers higher than my head, through which I push every time I come inside. The shadow network of the sunshine through its vines. White-crowned sparrows make tremendous singings in the trees, the rooster down the valley crows and crows. Sean Monahan outside, behind my back, reads the Diamond Sutra in the sun. Yesterday I read Migration of Birds. The Golden Plover and the Arctic Tern, today that big abstraction's at my door, for juncoes and the robins soon will leave, and nesting scrabblers will pick up all the string, and soon in hazy day of April summer heat across the hill, without a book I'll know, the seabirds'll chase spring north along the coast: they'll be nesting in Alaska in six weeks." And it was signed: "Japheth M. Ryder, Cypress-Cabin, 18:III: 56." I didn't want to disturb anything in the house till he got back from work so I went out and lay down in the tall green grass in the sun and waited all afternoon, dreaming. But then I realized, "I might as well make a nice supper for Japhy" and I went down the hill again and down the road to the store and bought beans, saltpork, various groceries and came back and lit a fire in the woodstove and boiled up a good pot of New England beans, with molasses and onions. I was amazed at the way Japhy stored his food: just on a shelf by the woodstove: two onions, an orange, a bag of wheat germ, cans of curry powder, rice, mysterious pieces of dried Chinese seaweed, a bottle of soy sauce (to make his mysterious Chinese dishes). His salt and pepper was all neatly wrapped up in little plastic wrappers bound with elastic. There wasn't anything in the world Japhy would ever waste, or lose. Now I was introducing into his kitchen all the big substantial pork-and-beans of the world, maybe he wouldn't like it. He also had a big chunk of Christine's fine brown bread, and his bread knife was a dagger simply stuck into the board. It got dark and I waited in the yard, letting the pot of beans keep warm on the fire. I chopped some wood and added it to the pile behind the stove. The fog began to blow in from the Pacific, the trees bowed deeply and roared. From the top of the hill you could see nothing but trees, trees, a roaring sea of trees. It was paradise. As it got cold I went inside and stoked up the fire, singing, and closed the windows. The win¬dows were simply removable opaque plastic pieces that had been cleverly carpentered by Whitey Jones, Christine's brother, they let in light but you couldn't see anything outdoors and they cut off the cold wind. Soon it was warm in the cozy cabin. By and by I heard a "Hoo" out in the roaring sea of fog trees and it was Japhy coming back. I went out to greet him. He was coming across the tall final grass, weary from the day's work, Report Title - p. 238 of 558 clomping along in his boots, his coat over his back. "Well, Smith, here you are." "I cooked up a nice pot of beans for you." "You did?" He was tremendously grateful. "Boy, what a relief to come home from work and don't have to cook up a meal yourself. I'm starved." He pitched right into the beans with bread and hot coffee I made in a pan on the stove, just French style brewing coffee stirred with a spoon. We had a great supper and then lit up our pipes and talked with the fire roaring. "Ray, you're going to have a great summer up on that Desolation Peak. I'll tell you all about it." "I'm gonna have a great spring right here in this shack." "Durn right, first thing we do this weekend is invite some nice new girls I know, Psyche and Polly Whitmore, though wait a minute, hmm. I can't invite both of them they both love me and'll be jealous. Anyway we'll have big parties every weekend, starting downstairs at Sean's and ending up here. And I'm not workin tomorrow so we'll cut some firewood for Sean. That's all he wants you to do. Though, if you wanta work on that job of ours in Sausalito next week, you can make ten bucks a day." "Fine . . . that'll buy a lotta pork and beans and wine." Japhy pulled out a fine brush drawing of a mountain. "Here's your mountain that'll loom over you, Hozomeen. I drew it myself two summers ago from Crater Peak. In nineteen-fifty-two I first went into that Skagit country, hitched from Frisco to Seattle and then in, with a beard just started and a bare shaved head—" "Bare shaved head! Why?" "To be like a bhikku, you know what it says in the sutras." "But what did people think about you hitchhiking around with a bare shaved head?" "They thought I was crazy, but everybody that gave me a ride I'd spin 'em the Dharmy, boy, and leave 'em enlightened." "I shoulda done a bit of that myself hitchin out here just now. ... I gotta tell you about my arroyo in the desert mountains." "Wait a minute, so they put me on Crater Mountain lookout but the snow was so deep in the high country that year I worked trail for a month first in Granite Creek gorge, you'll see all those places, and then with a string of mules we made it the final seven miles of winding Tibetan rocktrail above timber line over snowfields to the final jagged pinnacles, and then climbed the cliffs in a snowstorm and I opened my cabin and cooked my first dinner while the wind howled and the ice grew on two walls in the wind. Boy, wait'll you get up there. That year my friend Jack Joseph was on Desolation, where you'll be." "What a name, Desolation, oo, wow, ugh, wait . . ." "He was the first lookout to go up, I got him on my radio first off and he welcomed me to the community of lookouts. Later I contacted other mountains, see they give you a two-way radio, it's almost a ritual all the lookouts chat and talk about bears they've seen or sometimes ask instructions for how to bake muffins on a woodstove and so on, and there we all were in a high world talking on a net of wireless across hundreds of miles of wilderness. It's a primitive area, where you're going boy. From my cabin I could see the lamps of Desolation after dark, Jack Joseph reading his geology books and in the day we flashed by mirror to align our firefinder transits, accurate to the compass." "Gee, how'll I ever learn all that, I'm just a simple poet bum." "Oh you'll learn, the magnetic pole, the pole star and the northern lights. Every night Jack Joseph and I talked: one day he got a swarm of ladybugs on the lookout that covered the roof and filled up his water cistern, another day he went for a walk along the ridge and stepped right on a sleeping bear." "Oho, I thought this place was wild." "This is nothin . . . and when the lightning storm came by, closer and closer, he called to finally say he was going off the air because the storm was too close to leave his radio on, he disappeared from sound and then sight as the black clouds swept over and the lightning danced on his hill. But as the summer passed Desolation got dry and flowery and Blakey lambs and he wandered the cliffs and I was on Crater Mountain in my jockstrap and boots hunting out ptarmigan nests out of curiosity, climbing and pooking about, gettin bit by bees. . . . Desolation's way up there, Ray, six thousand feet or so up looking into Canada and the Report Title - p. 239 of 558

Chelan highlands, the wilds of the Pickett range, and mountains like Challenger, Terror, Fury, Despair and the name of your own ridge is Starvation Ridge and the upcountry of the Boston Peak and Buckner Peak range to the south thousands of miles of mountains, deer, bear, conies, hawks, trout, chipmunks. It'll be great for you Ray." "I look forward to it okay. I bet no bee bites me." Then he took out his books and read awhile, and I read too, both of us with separate oil lamps banked low, a quiet evening at home as the foggy wind roared in the trees outside and across the valley a mournful mule heehawed in one of the most tremendously heartbroken cries I've ever heard. "When that mule weeps like that," says Japhy, "I feel like praying for all sentient beings." Then for a while he meditated motionless in the full lotus position on his mat and then said "Well, time for bed." But now I wanted to tell him all the things I'd discovered that winter meditating in the woods. "Ah, it's just a lot of words," he said, sadly, surprising me. "I don't wanta hear all your word descriptions of words words words you made up all winter, man I wanta be enlightened by actions." Japhy had changed since the year before, too. He no longer had his goatee, which had removed the funny merry little look of his face but left him looking gaunt and rocky faced. Also he'd cut his hair in a close crew cut and looked Germanic and stern and above all sad. There seemed to be some kind of disappointment in his face now, and certainly in his soul, he wouldn't listen to my eager explanations that everything was all right forever and forever and forever. Suddenly he said "I'm gonna get married, soon, I think, I'm gettin tired of battin around like this." "But I thought you'd discovered the Zen ideal of poverty and freedom." "Aw maybe I'm gettin tired of all that. After I come back from the monastery in Japan I'll probably have my fill of it anyhow. Maybe I'll be rich and work and make a lot of money and live in a big house." But a minute later: "And who wants to enslave himself to a lot of all that, though? I dunno, Smith, I'm just depressed and everything you're saying just depresses me further. My sister's back in town you know." "Who's that?" "That's Rhoda, my sister, I grew up with her in the woods in Oregon. She's gonna marry this rich jerk from Chicago, a real square. My father's having trouble with his sister, too, my Aunt Noss. She's an old bitch from way back." "You shouldn't have cut off your goatee, you used to look like a happy little sage." "Well I ain't happy little sage no mo' and I'm tired." He was exhausted from a long hard day's work. We decided to go to sleep and forget it. In fact we were a bit sad and sore at each other. During the day I had discovered a spot by a wild rosebush in the yard where I planned to lay out my sleeping bag. I'd covered it a foot deep with fresh pulled grass. Now, with my flashlight and my bottle of cold water from the sink tap, I went out there and rolled into a beautiful night's rest under the sighing trees, meditating awhile first. I couldn't meditate indoors any more like Japhy had just done, after all that winter in the woods of night I had to hear the little sounds of animals and birds and feel the cold sighing earth under me before I could rightly get to feel a kinship with all living things as being empty and awake and saved already. I prayed for Japhy: it looked like he was changing for the worse. At dawn a little fain pattered on my sleeping bag and I put my poncho over me instead of under me, cursing, and slept on. At seven in the morning the sun was out and the butterflies were in the roses by my head and a hummingbird did a jet dive right down at me, whistling, and darted away happily. But I was mistaken about Japhy changing. It was one of the greatest mornings in our lives. There he was standing in the doorway of the shack with a big frying pan in his hand banging on it and chanting "Buddham saranam gocchami . . . Dhammam saranam gocchami . . . Sangham saranam gocchami" and yelling "Come on, boy, your pancakes are ready! Come and get it! Bang bang bang" and the orange sun was pouring in through the pines and everything was fine again, in fact Japhy had contemplated that night and decided I was right about hewing to the good old Dharma. Japhy had cooked up some good buckwheat pancakes and we had Log Cabin syrup to go with them and a little butter. I asked him what the "Gocchami" chant meant. "That's the chant they give out for the three meals in Buddhist monasteries in Japan. It means, Buddham Saranam Gocchami, I take refuge in the Buddha, Sangham, I take refuge in the church, Dhammam, I take refuge in the Dharma, the truth. Tomorrow morning I'll make you another nice breakfast, Report Title - p. 240 of 558 slum-gullion, d'yever eat good oldfashioned slumgullion boy, 'taint nothin but scrambled eggs and potatoes all scrambled up together." "It's a lumberjack meal?" "There ain't no such thing as lumberjack, that must be a Back East expression. Up here we call 'em loggers. Come on eat up your pancakes and we'll go down and split logs and I'll show you how to handle a doublebitted ax." He took the ax out and sharpened it and showed me how to sharpen it. "And don't ever use this ax on a piece of wood that's on the ground, you'll hit rocks and blunt it, always have a log or sumpthin for a block." I went out to the privy and, coming back, wishing to surprise Japhy with a Zen trick I threw the roll of toilet paper through the open window and he let out a big Samurai Warrior roar and appeared on the windowsill in his boots and shorts with a dagger in his hand and jumped fifteen feet down into the loggy yard. It was crazy. We started downhill feeling high. All the logs that had been bucked had more or less of a crack in them, where you more or less inserted the heavy iron wedge, and then, raising a five-pound sledgehammer over your head, standing way back so's not to hit your own ankle, you brought it down konko on the wedge and split the log clean in half. Then you'd sit the half-logs up on a block-log and let down with the doublebitted ax, a long beautiful ax, sharp as a razor, and fawap, you had quarter-logs. Then you set up a quarter-log and brought down to an eighth. He showed me how to swing the sledge and the ax, not too hard, but when he got mad himself I noticed he swung the ax as hard as he could, roaring his famous cry, or cursing. Pretty soon I had the knack and was going along as though I'd been doing it all my life. Christine came out in the yard to watch us and called "I'll have some nice lunch for ya." "Okay." Japhy and Christine were like brother and sister. We split a lot of logs. It was great swinging down the sledgehammer, all the weight clank on top of a wedge and feeling that log give, if not the first time the second time. The smell of sawdust, pine trees, the breeze blowing over the placid mountains from the sea, the meadowlarks singing, the butterflies in the grass, it was perfect. Then we went in and ate a good lunch of hotdogs and rice and soup and red wine and Christine's fresh biscuits and sat there crosslegged and barefoot thumbing through Sean's vast library. "Did ya hear about the disciple who asked the Zen master 'What is the Buddha?' " "No, what?" " 'The Buddha is a dried piece of turd,' was the answer. The disciple experienced sudden enlightenment." "Simple shit," I said. "Do you know what sudden enlightenment is? One disciple came to a Master and answered his koan and the Master hit him with a stick and knocked him off the veranda ten feet into a mud puddle. The disciple got up and laughed. He later became a Master himself. 'Twasn't by words he was enlightened, but by that great healthy push off the porch." "All wallowing in mud to prove the crystal truth of compassion," I thought, I wasn't about to start advertising my "words" out loud any more to Japhy. "Woo!" he yelled throwing a flower at my head. "Do you know how Kasyapa became the First Patriarch? The Buddha was about to start expounding a sutra and twelve hundred and fifty bhikkus were waiting with their garments arranged and their feet crossed, and all the Buddha did was raise a flower. Everybody was perturbed. The Buddha didn't say nothin. Only Kasyapa smiled. That was how the Buddha selected Kasyapa. That's known as the flower sermon, boy." I went in the kitchen and got a banana and came out and said, "Well, I'll tell you what nirvana is." "What?" I ate the banana and threw the peel away and said nothing. "That's the banana sermon." "Hoo!" yelled Japhy. "D'l ever tell you about Coyote Old Man and how him and Silver Fox started the world by stomp¬ing in empty space till a little ground appeared beneath their feet? Look at this picture, by the way. This is the famous Bulls." It was an ancient Chinese cartoon showing first a young boy going out into the wilderness with a small staff and pack, like an American Nat Wills tramp of 1905, and in later panels he discovers an ox, tries to tame, tries Report Title - p. 241 of 558 to ride it, finally does tame it and ride it but then abandons the ox and just sits in the moonlight meditating, finally you see him coming down from the mountain of enlightenment and then sud-denly the next panel shows absolutely nothing at all, followed by a panel showing blossoms in a tree, then the last picture you see the young boy is a big fat old laughing wizard with a huge bag on his back and he's going into the city to get drunk with the butchers, enlightened, and another new young boy is going up to the mountain with a little pack and staff. "It goes on and on, the disciples and the Masters go through the same thing, first they have to find and tame the ox of their mind essence, and then abandon that, then finally they attain to nothing, as represented by this empty panel, then having attained nothing they attain everything which is springtime blossoms in the trees so they end up com¬ing down to the city to get drunk with the butchers like Li Po." That was a very wise cartoon, it reminded me of my own experience, trying to tame my mind in the woods, then real¬izing it was all empty and awake and I didn't have to do anything, and now I was getting drunk with the butcher Japhy. We played records and lounged around smoking then went out and cut more wood. Then as it got cool late afternoon we went up to the shack and washed and dressed up for the big Saturday night party. During the day Japhy went up and down the hill at least ten times to make phone calls and see Christine and get bread and bring up sheets for his girl that night (when he had a girl he put out clean sheets on his thin mattress on the straw mats, a ritual). But I just sat around in the grass doing noth¬ing, or writing haikus, or watching the old vulture circling the hill. "Must be something dead around here," I figured. Japhy said "Why do you sit on your ass all day?" "I practice do-nothing." "What's the difference? Burn it, my Buddhism is activity," said Japhy rushing off down the hill again. Then I could hear him sawing wood and whistling in the distance. He couldn't stop jiggling for a minute. His meditations were regular things, by the clock, he'd meditated first thing waking in the morning then he had his mid-afternoon meditation, only about three minutes long, then before going to bed and that was that. But I just ambled and dreamed around. We were two strange dissimilar monks on the same path. I took a shovel, however, and leveled the ground near the rosebush where my bed of grass was: it was a little too slanty for comfort: I fixed it just right and that night I slept well after the big wine party. The big party was wild. Japhy had a girl called Polly Whit-more come out to see him, a beautiful brunette with a Spanish hairdo and dark eyes, a regular raving beauty actually, a moun¬tainclimber too. She'd just been divorced and lived alone in Millbrae. And Christine's brother Whitey Jones brought his fiancee Patsy. And of course Sean came home from work and cleaned up for the party. Another guy came out for the weekend, big blond Bud Diefendorf who worked as the janitor in the Buddhist Association to earn his rent and attend classes free, a big mild pipesmoking Buddha with all kinds of strange ideas. I liked Bud, he was intelligent, and I liked the fact that he had started out as a physicist at the University of Chicago then gone from that to philosophy and finally now to philosophy's dreadful murderer, Buddha. He said "I had a dream one time that I was sitting under a tree picking on a lute and singing 'I ain't got no name.' I was the no-name bhikku." It was so pleasing to meet so many Buddhists after that harsh road hitchhiking. Sean was a strange mystical Buddhist with a mind full of superstitions and premonitions. "I believe in devils," he said. "Well," I said, stroking his little daughter's hair, "all little children know that everybody goes to Heaven" to which he assented tenderly with a sad nod of his bearded skull. He was very kind. He kept saying "Aye" all the time, which went with his old boat that was anchored out in the bay and kept being scuttled by storms and we had to row out and bail it out in the cold gray fog. Just a little old wreck of a boat about twelve feet long, with no cabin to speak of, nothing but a ragged hull floating in the water around a rusty anchor. Whitey Jones, Christine's brother, was a sweet young kid of twenty who never said anything and just smiled and took ribbings without complaint. For instance the party finally got pretty wild and the three couples took all their clothes off and danced a kind of quaint innocent polka all hand-in-hand around the parlor, as the kiddies slept in their cribs. This didn't disturb Bud and Report Title - p. 242 of 558 me at all, we went right on smoking our pipes and discussing Buddhism in the corner, in fact that was best because we didn't have girls of our own. And those were three well stacked nymphs dancing there. But Japhy and Sean dragged Patsy into the bedroom and pretended to be trying to make her, to bug Whitey, who blushed all red, stark naked, and there were wrestlings and laughs all around the house. Bud and I were sitting there crosslegged with naked dancing girls in front of us and laughed to realize that it was a mighty familiar occasion. "Seems like in some previous lifetime, Ray," said Bud, "you and I were monks in some monastery in Tibet where the girls danced for us before yabyum." "Yeh, and we were the old monks who weren't interested in sex any more but Sean and Japhy and Whitey were the young monks and were still full of the fire of evil and still had a lot to learn." Every now and then Bud and I looked at all that flesh and licked our lips in secret. But most of the time, actually, during these naked revels, I just kept my eyes closed and listened to the music: I was really sincerely keeping lust out of my mind by main force and gritting of my teeth. And the best way was to keep my eyes closed. In spite of the na¬kedness and all it was really a gentle little home party and everybody began yawning for time for bed. Whitey went off with Patsy, Japhy went up the hill with Polly and took her to his fresh sheets, and I unrolled my sleeping bag by the rosebush and slept. Bud had brought his own sleeping bag and rolled out on Sean's straw mat floor. [Kero2] Report Title - p. 243 of 558

1958.6 Kerouac, Jack. The Dharma bums [ID D29211]. (6) In the morning Bud came up and lit his pipe and sat in the grass chatting to me as I rubbed my eyes to waking. During the day, Sunday, all kinds of other people came calling on the Monahans and half of them came up the hill to see the pretty shack and the two crazy famous bhikkus Japhy and Ray. Among them were Princess, Alvah, and Warren Coughlin. Sean spread out a board in the yard and put out a royal table of wine and hamburgers and pickles and lit a big bonfire and took out his two guitars and it was really a magnificent kind of way to live in Sunny California, I realized, with all this fine Dharma connected with it, and mountainclimbing, all of them had rucksacks and sleeping bags and some of them were going hiking that next day on the Marin County trails, which are beautiful. So the party was divided into three parts all the time: those in the living room listening to the hi-fi or thumbing through books, those in the yard eating and listening to the guitar music, and those on the hilltop in the shack brewing pots of tea and sitting crosslegged discussing poetry and things and the Dharma or wandering around in the high meadow to go see the children fly kites or old ladies ride by on horseback. Every weekend was the same mild picnic, a regular classical scene of angels and dolls having a kind flowery time in the void like the void in the cartoon of the Bulls, the blossom branch. Bud and I sat on the hill watching kites. "That kite won't go high enough, it hasn't got a long enough tail," I said. Bud said, "Say, that's great, that reminds me of my main problem in my meditations. The reason why I can't get really high into nirvana is because my tail isn't long enough." He puffed and pondered seriously over this. He was the most seri¬ous guy in the world. He pondered it all night and the next morning said "Last night I saw myself as a fish swimming through the void of the sea, going left and right in the water without knowing the meaning of left and right, but because of my fin I did so, that is, my kite tail, so I'm a Buddhafish and my fin is my wisdom." "That was pretty infinyte, that kyte," says I. Throughout all these parties I always stole off for a nap under the eucalyptus trees, instead of by my rosebush, which was all hot sun all day; in the shade of the trees I rested well. One afternoon as I just gazed at the topmost branches of those immensely tall trees I began to notice that the uppermost twigs and leaves were lyrical happy dancers glad that they had been apportioned the top, with all that rumbling experi¬ence of the whole tree swaying beneath them making their dance, their every jiggle, a huge and communal and mysterious necessity dance, and so just floating up there in the void dancing the meaning of the tree. I noticed how the leaves almost looked human the way they bowed and then leaped up and then swayed lyrically side to side. It was a crazy vision in my mind but beautiful. Another time under those trees I dreamt I saw a purple throne all covered with gold, some kind of Eternity Pope or Patriarch in it, and Rosie somewhere, and at that moment Cody was in the shack yakking to some guys and it seemed that he was to the left of this vision as some kind of Archangel, and when I opened my eyes I saw it was only the sun against my eyelids. And as I say, that hummingbird, a beautiful little blue hummingbird no bigger than a dragonfly, kept making a whistling jet dive at me, definitely saying hello to me, every day, usually in the morning, and I always yelled back at him a greeting. Finally he began to hover in the open window of the shack, buzzing there with his furious wings, looking at me beadily, then, flash, he was gone. That California humming guy . . . Though sometimes I was afraid he would drive right into my head with his long beaker like a hatpin. There was also an old rat scrambling in the cellar under the shack and it was a good thing to keep the door closed at night. My other great friends were the ants, a colony of them that wanted to come in the shack and find the honey ("Calling all ants, calling all ants, come and get your ho-ney!" sang a little boy one day in the shack), so I went out to their anthill and made a trail of honey leading them into the back garden, and they were at that new vein of joy for a week. I even got down on my knees and talked to the ants. There were beautiful flowers all around the shack, red, purple, pink, white, we kept making bouquets but the prettiest of all was the one Japhy made of just pine cones and a sprig of pine needles. It had that simple look that characterized all his life. He'd come barging into the shack with his saw and see me Report Title - p. 244 of 558 sitting there and say "Why did you sit around all day?" "I am the Buddha known as the Quitter." Then it would be when Japhy's face would crease up in that funny littleboy laugh of his, like a Chinese boy laughing, crow's tracks appearing on each side of his eyes and his long mouth cracking open. He was so pleased with me sometimes. Everybody loved Japhy, the girls Polly and Princess and even married Christine were all madly in love with him and they were all secretly jealous of Japhy's favorite doll Psyche, who came the following weekend real cute in jeans and a little white collar falling over her black turtleneck sweater and a tender little body and face. Japhy had told me he was a bit in love with her himself. But he had a hard time convincing her to make love he had to get her drunk, once she got drinking she couldn't stop. That weekend she came Japhy made slumgullion for all the three of us in the shack then we borrowed Sean's jalopy and drove about a hundred miles up the seacoast to an isolated beach where we picked mussels right off the washed rocks of the sea and smoked them in a big woodfire covered with seaweed. We had wine and bread and cheese and Psyche spent the whole day lying on her stomach in her jeans and sweater, saying nothing. But once she looked up with her little blue eyes and said "How oral you are, Smith, you're always eating and drinking." "I am Buddha Empty-Eat," I said. "Ain't she cute?" said Japhy. "Psyche," I said, "this world is the movie of what everything is, it is one movie, made of the same stuff throughout, belonging to nobody, which is what everything is." "Ah boloney." We ran around the beach. At one point Japhy and Psyche were hiking up ahead on the beach and I was walking alone whistling Stan Getz's "Stella" and a couple of beautiful girls up front with their boyfriends heard me and one girl turned and said "Swing." There were natural caves on that beach where Japhy had once brought big parties of people and had organized naked bonfire dances. Then the weekdays would come again and the parties were over and Japhy and I would sweep out the shack, wee dried bums dusting small temples. I still had a little left of my grant from last fall, in traveler's checks, and I took one and went to the supermarket down on the highway and bought flour, oatmeal, sugar, molasses, honey, salt, pepper, onions, rice, dried milk, bread, beans, black-eyed peas, potatoes, carrots, cabbage, lettuce, coffee, big wood matches for our woodstove and came staggering back up the hill with all that and a half-gallon of red port. Japhy's neat little spare foodshelf was suddenly loaded with too much food. "What we gonna do with all this? We'll have to feed all the bhikkus." In due time we had more bhikkus than we could handle: poor drunken Joe Ma-honey, a friend of mine from the year before, would come out and sleep for three days and recuperate for another crack at North Beach and The Place. I'd bring him his breakfast in bed. On weekends sometimes there'd be twelve guys in the shack all arguing and yakking and I'd take some yellow corn meal and mix it with chopped onions and salt and water and pour out little johnnycake tablespoons in the hot frying pan (with oil) and provide the whole gang with delicious hots to go with their tea. In the Chinese Book of Changes a year ago I had tossed a couple of pennies to see what the prediction of my fortune was and it had come out, "You will feed others." In fact I was always standing over a hot stove. "What does it mean that those trees and mountains out there are not magic but real?" I'd yell, pointing outdoors. "What? "they'd say. "It means that those trees and mountains out there are not magic but real." "Yeah?" Then I'd say, "What does it mean that those trees and mountains aren't real at all, just magic?" "Oh come on." "It means that those trees and mountains aren't real at all, just magic." "Well which is it, goddammit!" "What does it mean that you ask, well which is it goddam¬mit?" I yelled. "Well what?" Report Title - p. 245 of 558

"It means that you ask well which is it goddammit." "Oh go bury your head in your sleeping bag, bring me a cup of that hot coffee." I was always boiling big pots of coffee on the stove. "Oh cut it out," yelled Warren Coughlin. "The chariot will wear down!" One afternoon I was sitting with some children in the grass and they asked me "Why is the sky blue?" "Because the sky is blue." "I wanta know why the sky is blue." "The sky is blue because you wanta know why the sky is blue." "Blue blue you," they said. There were also some little kids who came around throwing rocks on our shack roof, thinking it was abandoned. One afternoon, at the time when Japhy and I had a little jet-black cat, they came sneaking to the door to look in. Just as they were about to open the door I opened it, with the black cat in my arms, and said in a low voice "I am the ghost." They gulped and looked at me and believed me and said "Yeah." Pretty soon they were over the other side of the hill. They never came around throwing rocks again. They thought I was a witch for sure. Plans were being made for Japhy's big farewell party a few days before his boat sailed for Japan. He was scheduled to leave on a Japanese freighter. It was going to be the biggest party of all time, spilling out of Sean's hi-fi living room right out into the bonfire yard and up the hill and even over it. Japhy and I had had our fill of parties and were not looking forward to it too happily. But everybody was going to be there: all his girls, including Psyche, and the poet Ca-coethes, and Coughlin, and Alvah, and Princess and her new boyfriend, and even the director of the Buddhist Association Arthur Whane and his wife and sons, and even Japhy's father, and of course Bud, and unspecified couples from everywhere who would come with wine and food and guitars. Japhy said "I'm gettin sick and tired of these parties. How about you and me taking off for the Marin trails after the party, it'll go on for days, we'll just bring our packs and take off for Potrero Meadows camp or Laurel Dell." "Good." Meanwhile, suddenly one afternoon Japhy's sister Rhoda appeared on the scene with her fiance. She was going to be married in Japhy's father's house in Mill Valley, big reception and all. Japhy and I were sitting around in the shack in a drowsy afternoon and suddenly she was in the door, slim and blond and pretty, with her well-dressed Chicago fiance, a very handsome man. "Hoo!" yelled Japhy jumping up and kissing her in a big passionate embrace, which she returned wholeheartedly. And the way they talked! "Well is your husband gonna be a good bang?" "He damn well is, I picked him out real careful, ya grunge-jumper!" "He'd better be or you'll have to call on me!" Then to show off Japhy started a woodfire and said "Here's what we do up in that real country up north," and dumped too much kerosene into the fire but ran away from the stove and waited like a mischievous little boy and broom! the stove let out a deep rumbling explosion way inside that I could feel the shock of clear across the room. He'd almost done it that time. Then he said to her poor fiance "Well you know any good positions for honeymoon night?" The poor guy had just come back from being a serviceman in Burma and tried to talk about Burma but couldn't get a word in edgewise. Japhy was mad as hell and really jealous. He was invited to the fancy reception and he said "Can I show up nekkid?" "Anything you want, but come." "I can just see it now, the punchbowl and all the ladies in their lawn hats and the hi-fi playing hearts and flowers organ music and everybody wipin their eyes cause the bride is so beautiful. What you wanta get all involved in the middle class for, Rhoda?" She said "Ah I don't care, I wanta start living." Her fiance had a lot of money. Actually he was a nice guy and I felt sorry for him having to smile through all this. After they left Japhy said "She won't stay with him more than six months. Rhoda's a real mad girl, she'd rather put on jeans and go hiking than sit around Chicago apartments." "You love her, don't you?" "You damn right, I oughta marry her myself." Report Title - p. 246 of 558

"But she's your sister." "I don't give a goddamn. She needs a real man like me. You don't know how wild she is, you weren't brought up with her in the woods." Rhoda was real nice and I wished she hadn't shown up with a fiance. In all this welter of women I still hadn't got one for myself, not that I was trying too hard, but sometimes I felt lonely to see everybody paired off and having a good time and all I did was curl up in my sleeping bag in the rosebushes and sigh and say bah. For me it was just red wine in my mouth and a pile of firewood. But then I'd find something like a dead crow in the deer park and think "That's a pretty sight for sensitive human eyes, and all of it comes out of sex." So I put sex out of my mind again. As long as the sun shined then blinked and shined again, I was satisfied. I would be kind and remain in solitude, I wouldn't pook about, I'd rest and be kind. "Compassion is the guide star," said Buddha. "Don't dispute with the authorities or with women. Beg. Be humble." I wrote a pretty poem addressed to all the people coming to the party: "Are in your eyelids wars, and silk . . . but the saints are gone, all gone, safe to that other." I really thought myself a kind of crazy saint. And it was based on telling myself "Ray, don't run after liquor and excitement of women and talk, stay in your shack and enjoy natural relationship of things as they are" but it was hard to live up to this with all kinds of pretty broads coming up the hill every weekend and even on weeknights. One time a beautiful brunette finally consented to go up the hill with me and we were there in the dark on my mattress day-mat when suddenly the door burst open and Sean and Joe Mahoney danced in laughing, deliberately trying to make me mad . . . either that or they really believed in my effort at asceticism and were like angels coming in to drive away the devil woman. Which they did, all right. Sometimes when I was really drunk and high and sitting crosslegged in the midst of the mad parties I really did see visions of holy empty snow in my eyelids and when I opened them I'd see all these good friends sitting around waiting for me to explain; and nobody ever considered my behavior strange, quite natural among Buddhists; and whether I opened my eyes to explain something or not they were satisfied. During that whole season, in fact, I had an overwhelming urge to close my eyes in company. I think the girls were terrified of this. "What's he always sitting with his eyes closed for?" Little Prajna, Sean's two-year-old daughter, would come and poke at my closed eyelids and say "Booba. Hack!" Sometimes I preferred taking her for little magic walks in the yard, holding her hand, to sitting yakking in the living room. As for Japhy he was quite pleased with anything I did provided I didn't pull any boners like making the kerosene lamp smoke from turning the wick too far up, or failing to sharpen the ax properly. He was very stern on those subjects. "You've got to learn!" he'd say. "Dammit, if there's anything I can't stand is when things ain't done right." It was amazing the suppers he'd roust up out of his own part of the food shelf all kinds of weeds and dry roots bought in Chinatown and he'd boil up a mess of stuff, just a little, with soy sauce, and that went on top of freshly boiled rice and was delicious indeed, eaten with chopsticks. There we were sitting in the roar of trees at dusk with our windows wide open still, cold, but going chomp-chomp on delicious home-made Chinese dinners. Japhy really knew how to handle chopsticks and shoveled it in with a will. Then I'd sometimes wash the dishes and go out to meditate awhile on my mat beneath the eucalypti, and in the window of the shack I'd see the brown glow of Japhy's kerosene lamp as he sat reading and picking his teeth. Sometimes he'd come to the door of the shack and yell "Hoo!" and I wouldn't answer and I could hear him mutter "Where the hell is he?" and see him peering out into the night for his bhikku. One night I was sitting meditating when I heard a loud crack to my right and I looked and it was a deer, coming to re-visit the ancient deer park and munch awhile in the dry foliage. Across the evening valley the old mule went with his heartbroken "Hee haw" broken like a yodel in the wind: like a horn blown by some terribly sad angel: like a reminder to peo¬ple digesting dinners at home that all was not as well as they thought. Yet it was just a love cry for another mule. But that was why . . . One night I was meditating in such perfect stillness that two mosquitoes came and sat on each of my cheekbones and stayed there a long time without biting and then went away without biting. Report Title - p. 247 of 558

A few days before his big farewell party Japhy and I had an argument. We went into San Francisco to deliver his bike to the freighter at the pier and then went up to Skid Row in a drizzling rain to get cheap haircuts at the barber college and pook around Salvation Army and Goodwill stores in search of long underwear and stuff. As we were walking in the drizzly exciting streets ("Reminds me of Seattle!" he yelled) I got the overwhelming urge to get drunk and feel good. I bought a poorboy of ruby port and uncapped it and dragged Japhy into an alley and we drank. "You better not drink too much," he said, "you know we gotta go to Berkeley after this and attend a lecture and discussion at the Buddhist Center." "Aw I don't wanta go to no such thing, I just wanta drink in alleys." "But they're expecting you, I read all your poems there last year." "I don't care. Look at that fog flyin over the alley and look at this warm ruby red port, don't it make ya feel like singing in the wind?" "No it doesn't. You know, Ray, Cacoethes says you drink too much." "And him with his ulcer! Why do you think he has an ulcer? Because he drank too much himself. Do I have an ulcer? Not on your life! I drink for joy! If you don't like my drinking you can go to the lecture by yourself. I'll wait at Coughlin's cottage." "But you'll miss all that, just for some old wine." "There's wisdom in wine, goddam it!" I yelled. "Have a shot!" "No I won't!" "Well then I'll drink it!" and I drained the bottle and we went back on Sixth Street where I immediately jumped back into the same store and bought another poorboy. I was feeling fine now. Japhy was sad and disappointed. "How do you expect to be¬come a good bhikku or even a Bodhisattva Mahasattva always getting drunk like that?" "Have you forgotten the last of the Bulls, where he gets drunk with the butchers?" "Ah so what, how can you understand your own mind essence with your head all muddled and your teeth all stained and your belly all sick?" "I'm not sick, I'm fine. I could just float up into that gray fog and fly around San Francisco like a seagull. D'l ever tell you about Skid Row here, I used to live here—" "I lived on Skid Road in Seattle myself, I know all about all that." The neons of stores and bars were glowing in the gray gloom of rainy afternoon, I felt great. After we had our haircuts we went into a Goodwill store and fished around bins, pulling out socks and undershirts and various belts and junk that we bought for a few pennies. I kept taking surreptitious slugs of wine out of my bottle which I had wedged in my belt. Japhy was disgusted. Then we got in the jalopy and drove to Berkeley, across the rainy bridge, to the cottages of Oakland and then downtown Oakland, where Japhy wanted to find a pair of jeans that fitted me. We'd been looking all day for used jeans that would fit me. I kept giving him wine and finally he relented a little and drank some and showed me the poem he had written while I was getting my haircut in Skid Row: "Modern barber college, Smith eyes closed suffers a haircut fearing its ugliness 50 cents, a barber student olive-skinned 'Garcia' on his coat, two blond small boys one with feared face and big ears watching from seats, tell him 'You're ugly little boy & you've got big ears' he'd weep and suffer and it wouldn't even be true, the other thinfaced conscious concentrated patched bluejeans and scuffed shoes who watches me delicate, suffering child that grows hard and greedy with puberty, Ray and I with poorboy of ruby port in us rainy May day no used levis in this town, our size, and old barber college t and g crappers skidrow haircuts middleage barber careers start out now flowering." "See," I said, "you wouldn't have even written that poem if it wasn't for the wine made you feel good!" "Ah I would have written it anyway. You're just drinking too much all the time, I don't see how you're even going to gain enlightenment and manage to stay out in the mountains, you'll always be coming down the hill spending your bean money on wine and finally you'll end up lying in the street in the rain, dead drunk, and then they'll take you away and you'll have to be reborn a teetotalin bartender to atone for your karma." He was really sad about it, and worried about me, but I just went on drinking. When we got to Alvah's cottage and it was time to leave for the Buddhist Center lecture I said Report Title - p. 248 of 558

"I'll just sit here and get drunk and wait for you." "Okay," said Japhy, looking at me darkly. "It's your life." He was gone for two hours. I felt sad and drank too much and was dizzy. But I was determined not to pass out and stick it out and prove something to Japhy. Suddenly, at dusk, he came running back into the cottage drunk as a hoot owl yelling "You know what happened Smith? I went to the Buddhist lecture and they were all drinking white raw saki out of teacups and everybody got drunk. All those crazy Japanese saints! You were right! It doesn't make any difference! We all got drunk and discussed prajna! It was great!" And after that Japhy and I never had an argument again. The night of the big party came. I could practically hear the hubbubs of preparation going on down the hill and felt depressed. "Oh my God, sociability is just a big smile and a big smile is nothing but teeth, I wish I could just stay up here and rest and be kind." But somebody brought up some wine and that started me off. That night the wine flowed down the hill like a river. Sean had put together a lot of big logs for an immense bonfire in the yard. It was a clear starry night, warm and pleasant, in May. Everybody came. The party soon became clearly divided into three parts again. I spent most of my time in the living room where we had Cal Tjader records on the hi-fi and a lot of girls were dancing as Bud and I and Sean and sometimes Alvah and his new buddy George played bongo drums on inverted cans. Out in the yard it was a quieter scene, with the glow of the fire and lots of people sitting on the long logs Sean had placed around the fire, and on the board a spread fit for a king and his hungry retinue. Here, by the fire, far from the freneticism of the bongo-ing living room, Cacoethes held forth discussing poetry with the local wits, in tones about like this: "Marshall Dashiell is too busy cultivating his beard and driving his Mercedes Benz around cocktail parties in Chevy Chase and up Cleopatra's needle, O. O. Dowler is being carried around Long Island in limousines and spending his summers shrieking on St. Mark's Place, and Tough Shit Short alas successfully manages to be a Savile Row fop with bowler and waistcoat, and as for Manuel Drubbing he just flips quarters to see who'll flop in the little reviews, and Omar Tott I got nothing to say. Albert Law Livingston is busy signing autograph copies of his novels and sending Christmas cards to Sarah Vaughan; Ariadne Jones is importuned by the Ford Company; Leontine McGee says she's old, and who does that leave?" "Ronald Firbank," said Coughlin. "I guess the only real poets in the country, outside the orbit of this little backyard, are Doctor Musial, who's probably muttering behind his living-room curtains right now, and Dee Sampson, who's too rich. That leaves us dear old Japhy here who's going away to Japan, and our wailing friend Goldbook and our Mr. Coughlin, who has a sharp tongue. By God, I'm the only good one here. At least I've got an honest anarchist background. At least I had frost on my nose, boots on my feet, and protest in my mouth." He stroked his mustache. "What about Smith?" "Well I guess he's a Bodhisattva in its frightful aspect, 'ts about all I can say." (Aside, sneering: "He's too drrronk all the time.") Henry Morley also came that night, only for a short while, and acted very strange sitting in the background reading Mad comic books and the new magazine called Hip, and left early with the remark "The hotdogs are too thin, do you think that's a sign of the times or are Armour and Swift using stray Mexicans you think?" Nobody talked to him except me and Japhy. I was sorry to see him leave so soon, he was ungraspable as a ghost, as ever. Nevertheless he had worn a brand-new brown suit for the occasion, and suddenly he was gone. Up the hill meanwhile, where the stars nodded on trees, occasional couples were sneaking up to neck or just brought jugs of wine and guitars up and had separate little parties in our shack. It was a great night. Japhy's father finally came, after work, and he was a tight-built little tough guy just like Japhy, balding a little, but completely energetic and crazy just like his son. He immediately began dancing wild mambos with the girls while I beat madly on a can. "Go, man!" You never saw a more frantic dancer: he stood there, bending way back till he was almost falling over, moving his loins at the girl, sweating, eager, grinning, glad, the maddest father I ever saw. Just recently at his daughter's wedding he had broken up the lawn reception Report Title - p. 249 of 558 by rushing out on his hands and knees with a tiger skin on his back, snapping at the ladies' heels and barking. Now he took a tall almost sixfoot gal by the name of Jane and swung her around and almost knocked over the bookcase. Japhy kept wandering to all sections of the party with a big jug in his hand, his face beaming with happi¬ness. For a while the party in the living room emptied out the bonfire clique and soon Psyche and Japhy were doing a mad dance, then Sean leaped up and whirled her around and she made as if to swoon and fell right in between Bud and me sit¬ting on the floor drumming (Bud and I who never had girls of our own and ignored everything), and lay there a second sleeping on our laps. We puffed on our pipes and drummed on. Polly Whitmore kept hanging around the kitchen helping Christine with the cooking and even turning out a batch of delicious cookies of her own. I saw she was lonely because Psyche was there and Japhy wasn't hers so I went over to grab her by the waist but she looked at me with such fear I didn't do anything. She seemed to be terrified of me. Princess was there with her new boyfriend and she too was pouting in a corner. I said to Japhy "What the hell you gonna do with all these broads? Ain't you gonna give me one?" "Take whichever one you want. I'm neutral tonight." I went out to the bonfire to hear Cacoethes' latest witticisms. Arthur Whane was sitting on a log, well dressed, necktie and suit, and I went over and asked him "Well what is Buddhism? Is it fantastic imagination magic of the lightning flash, is it plays, dreams, not even plays, dreams?" "No, to me Buddhism is getting to know as many people as possible." And there he was going around the party real affable shaking hands with everybody and chatting, a regular cocktail party. The party inside was getting more and more frantic. I began to dance with the tall girl myself. She was wild. I wanted to sneak her up on the hill with a jug but her husband was there. Later in the night a crazy colored guy showed up and began playing bongos on his own head and cheeks and mouth and chest, whacking himself with real loud sounds, and a great beat, a tremendous beat. Everybody was delighted and declared he must be a Bodhisattva. People of all kinds were pouring in from the city, where news of the great party was going the rounds of our bars. Suddenly I looked up and Alvah and George were walking around naked. "What are you doing?" "Oh, we just decided to take our clothes off." Nobody seemed to mind. In fact I saw Cacoethes and Arthur Whane well dressed standing having a polite conversation in the firelight with the two naked madmen, a kind of serious conversation about world affairs. Finally Japhy also got naked and wandered around with his jug. Every time one of his girls looked at him he gave a loud roar and leaped at them and they ran out of the house squealing. It was insane. I wondered what would ever happen if the cops in Corte Madera got wind of this and came roarin up the hill in their squad cars. The bonfire was bright, anybody down the road could see everything that was going on in the yard. Nevertheless it was strangely not out of place to see the bonfire, the food on the board, hear the guitar players, see the dense trees swaying in the breeze and a few naked men in the party. I talked to Japhy's father and said "What you think about Japhy bein naked?" "Oh I don't give a damn, Japh can do anything he wants far as I'm concerned. Say where's that big old tall gal we was dancin with?" He was a pure Dharma Bum father. He had had it rough too, in his early years in the Oregon woods, taking care of a whole family in a cabin he'd built himself and all the horny-headed troubles of trying to raise crops in merciless country, and the cold winters. Now he was a well-to-do painting contractor and had built himself one of the finest houses in Mill Valley and took good care of his sister. Japhy's own mother was alone living in a rooming house in the north. Japhy was going to take care of her when he got back from Japan. I had seen a lonely letter from her. Japhy said his parents had separated with a great deal of finality but when he got back from the monastery he would see what he could do to take care of her. Japhy didn't like to talk about her, and his father of course never mentioned her at all. But I liked Japhy's father, the way he danced sweating and mad, the way he didn't mind any of the eccentric sights he saw, the way he let everybody do what they wanted anyway and went home around midnight in a shower of thrown flowers dancing off down to his car parked in the road. Report Title - p. 250 of 558

Al Lark was another nice guy who was there, just kept sitting sprawled with his guitar plucking out rumbling rambling blues chords or sometimes flamenco and looking off into space, and when the party was over at three a.m. he and his wife went to sleep in sleeping bags in the yard and I could hear them goofing in the grass. "Let's dance," she said. "Ah, go to sleep!" he said. Psyche and Japhy were sore at each other that night and she didn't want to come up the hill and honor his new white sheets and stomped off to leave. I watched Japhy going up the hill, weaving drunk, the party was over. I went with Psyche to her car and said "Come on, why do you make Japhy unhappy on his farewell night?" "Oh he was mean to me, the hell with him." "Aw come on, nobody'll eat you up the hill." "I don't care, I'm driving back to the city." "Well, that's not nice, and Japhy told me he loved you." "I don't believe it." "That's the story of life," I said walking away with a huge jug of wine hooked in my forefinger and I started up the hill and heard Psyche trying to back up her car and do a U-turn in the narrow road and the back end landed in the ditch and she couldn't get out and had to sleep on Christine's floor anyway. Meanwhile Bud and Coughlin and Alvah and George were all up in the shack sprawled out in various blankets and sleeping bags on the floors. I put my bag down in the sweet grass and felt I was the most fortunate person of the lot. So the party was over and all the screaming was done and what was accomplished? I began to sing in the night, enjoying myself with the jug. The stars were blinding bright. "A mosquito as big as Mount Sumeru is much bigger than you think!" yelled Coughlin from inside the shack, hearing me sing. I yelled back, "A horse's hoof is more delicate than it looks!" Alvah came running out in his long underwear and did a big dance and howled long poems in the grass. Finally we had Bud up talking earnestly about his latest idea. We had a kind of a new party up there. "Let's go down see how many gals are left!" I went down the hill rolling half the way and tried to make Psyche come up again but she was out like a light on the floor. The embers of the big bonfire were still red hot and plenty of heat was being given off. Sean was snoring in his wife's bedroom. I took some bread from the board and spread cottage cheese on it and ate, and drank wine. I was all alone by the fire and it was getting gray dawn in the east. "Boy, am I drunk!" I said. "Wake up! wake up!" I yelled. "The goat of day is butting dawn! No ifs or buts! Bang! Come on, you girls! gimps! punks! thieves! pimps! hangmen! Run!" Then I suddenly had the most tremendous feeling of the pitifulness of human beings, whatever they were, their faces, pained mouths, personalities, attempts to be gay, little petulances, feelings of loss, their dull and empty witticisms so soon forgotten: Ah, for what? I knew that the sound of silence was everywhere and therefore everything everywhere was silence. Suppose we sud¬denly wake up and see that what we thought to be this and that, ain't this and that at all? I staggered up the hill, greeted by birds, and looked at all the huddled sleeping figures on the floor. Who were all these strange ghosts rooted to the silly little adventure of earth with me? And who was I? Poor Japhy, at eight a.m. he got up and banged on his frying pan and chanted the "Gocchami" chant and called everybody to pancakes. The party went on for days; the morning of the third day people were still sprawled about the grounds when Japhy and I sneaked our rucksacks out, with a few choice groceries, and started down the road in the orange early-morning sun of California golden days. It was going to be a great day, we were back in our element: trails. Japhy was in high spirits. "Goddammit it feels good to get away from dissipation and go in the woods. When I get back from Japan, Ray, when the weather gets really cold we'll put on our long underwear and hitchhike through the land. Think if you can of ocean to mountain Alaska to Klamath a solid forest of fir to bhikku in, a lake of a million wild geese. Woo! You know what woo means in Chinese?" ' "What?" "Fog. These woods are great here in Marin, I'll show you Muir Woods today, but up north is Report Title - p. 251 of 558 all that real old Pacific Coast mountain and ocean land, the future home of the Dharma-body. Know what I'm gonna do? I'll do a new long poem called 'Rivers and Mountains Without End' and just write it on and on on a scroll and unfold on and on with new surprises and always what went before forgotten, see, like a river, or like one of them real long Chinese silk paintings that show two little men hiking in an endless landscape of gnarled old trees and mountains so high they merge with the fog in the upper silk void. I'll spend three thousand years writing it, it'll be packed full of information on soil conservation, the Tennessee Valley Authority, astronomy, geology, Hsuan Tsung's travels, Chinese painting theory, reforestation, Oceanic ecology and food chains." "Go to it, boy." As ever I strode on behind him and when we began to climb, with our packs feeling good on our backs as though we were pack animals and didn't feel right without a burden, it was that same old lonesome old good old thwap thwap up the trail, slowly, a mile an hour. We came to the end of the steep road where we had to go through a few houses built near steep bushy cliffs with waterfalls trickling down, then up to a high steep meadow, full of butterflies and hay and a little seven a.m. dew, and down to a dirt road, then to the end of the dirt road, which rose higher and higher till we could see vistas of Corte Madera and Mill Valley far away and even the red top of Golden Gate Bridge. "Tomorrow afternoon on our run to Stimson Beach," said Japhy, "you'll see the whole white city of San Francisco miles away in the blue bay. Ray, by God, later on in our future life we can have a fine free-wheeling tribe in these California hills, get girls and have dozens of radiant enlightened brats, live like Indians in hogans and eat berries and buds." "No beans?" "We'll write poems, we'll get a printing press and print our own poems, the Dharma Press, we'll poetize the lot and make a fat book of icy bombs for the booby public." "Ah the public ain't so bad, they suffer too. You always read about some tarpaper shack burning somewhere in the Middlewest with three little children perishing and you see a picture of the parents crying. Even the kitty was burned. Japhy, do you think God made the world to amuse himself be¬cause he was bored? Because if so he would have to be mean." "Ho, who would you mean by God?" "Just Tathagata, if you will." "Well it says in the sutra that God, or Tathagata, doesn't himself emanate a world from his womb but it just appears due to the ignorance of sentient beings." "But he emanated the sentient beings and their ignorance too. It's all too pitiful. I ain't gonna rest till I find out why, Japhy, why." "Ah don't trouble your mind essence. Remember that in pure Tathagata mind essence there is no asking of the ques¬tion why and not even any significance attached to it." "Well, then nothing's really happening, then." He threw a stick at me and hit me on the foot. "Well, that didn't happen," I said. "I really don't know, Ray, but I appreciate your sadness about the world. 'Tis indeed. Look at that party the other night. Everybody wanted to have a good time and tried real hard but we all woke up the next day feeling sorta sad and separate. What do you think about death, Ray?" "I think death is our reward. When we die we go straight to nirvana Heaven and that's that." "But supposing you're reborn in the lower hells and have hot redhot balls of iron shoved down your throat by devils." "Life's already shoved an iron foot down my mouth. But I don't think that's anything but a dream cooked up by some hysterical monks who didn't understand Buddha's peace under the Bo Tree or for that matter Christ's peace looking down on the heads of his tormentors and forgiving them." "You really like Christ, don't you?" "Of course I do. And after all, a lot of people say he is , the Buddha prophesied to appear after Sakyamuni, you know, Maitreya means 'Love' in Sanskrit and that's all Christ talked about was love." "Oh, don't start preaching Christianity to me, I can just see you on your deathbed kissing the cross like some old Karamazov or like our old friend Dwight Goddard who spent his life as a Report Title - p. 252 of 558

Buddhist and suddenly returned to Christianity in his last days. Ah that's not for me, I want to spend hours every day in a lonely temple meditating in front of a sealed statue of Kwannon which no one is ever allowed to see because it's too powerful. Strike hard, old diamond!" "It'll all come out in the wash." "You remember Rol Sturlason my buddy who went to Japan to study those rocks of Ryoanji. He went over on a freighter named Sea Serpent so he painted a big mural of a sea serpent and mermaids on a bulkhead in the messhall to the delight of the crew who dug him like crazy and all wanted to become Dharma Bums right there. Now he's climbing up holy Mount Hiei in Kyoto through a foot of snow probably, straight up where there are no trails, steep steep, through bamboo thickets and twisty pine like in brush drawings. Feet wet and lunch forgot, that's the way to climb." "What are you going to wear in the monastery, anyway?" "Oh man, the works, old T'ang Dynasty style things long black floppy with huge droopy sleeves and funny pleats, make you feel real Oriental." "Alvah says that while guys like us are all excited about being real Orientals and wearing robes, actual Orientals over there are reading surrealism and Charles Darwin and mad about Western business suits." "East'11 meet West anyway. Think what a great world revolution will take place when East meets West finally, and it'll be guys like us that can start the thing. Think of millions of guys all over the world with rucksacks on their backs tramp¬ing around the back country and hitchhiking and bringing the word down to everybody." "That's a lot like the early days of the Crusades, Walter the Penniless and Peter the Hermit leading ragged bands of believers to the Holy Land." "Yeah but that was all such European gloom and crap, I want my Dharma Bums to have springtime in their hearts when the blooms are girling and the birds are dropping little fresh turds surprising cats who wanted to eat them a moment ago." "What are you thinking about?" "Just makin up poems in my head as I climb toward Mount Tamalpais. See up there ahead, as beautiful a mountain as you'll see anywhere in the world, a beautiful shape to it, I really love Tamalpais. We'll sleep tonight way around the back of it. Take us till late afternoon to get there." The Marin country was much more rustic and kindly than the rough Sierra country we'd climbed last fall: it was all flowers, flowers, trees, bushes, but also a great deal of poison oak by the side of the trail. When we got to the end of the high dirt road we suddenly plunged into the dense redwood forest and went along following a pipeline through glades that were so deep the fresh morning sun barely penetrated and it was cold and damp. But the odor was pure deep rich pine and wet logs. Japhy was all talk this morning. He was like a little kid again now that he was out on the trail. "The only thing wrong with that monastery shot in Japan for me, is, though for all their intelligence and good intentions, the Americans out there, they have so little real sense of America and who the people are who really dig Buddhism here, and they don't have any use for poetry." "Who?" "Well, the people who are sending me out there and finance things. They spend their good money fixing elegant scenes of gardens and books and Japanese architecture and all that crap which nobody will like or be able to use anyway but rich American divorcees on Japanese cruises and all they really should do is just build or buy an old Jap house and vegetable garden and have a place there for cats to hang out in and be Buddhists, I mean have a real flower of something and not just the usual American middleclass fuggup with appearances. Anyway I'm looking forward to it, oh boy I can just see myself in the morning sitting on the mats with a low table at my side, typing on my portable, and my hibachi nearby with a pot of hot water on it keeping hot and all my papers and maps and pipe and flashlight neatly packed away and outside plum trees and pines with snow on the boughs and up on Mount Hieizan the snow getting deep and sugi and hinoki all around, them's redwoods, boy, and cedars. Little tucked-away temples down the rocky trails, cold mossy ancient places where frogs croak, and inside small statues and hanging buttery lamps and gold lotuses and paintings and ancient incense-soaked smells and lacquer chests with statues." His boat was leaving in two days. Report Title - p. 253 of 558

"But I'm sad too about leaving California . . . s'why I wanted to take one last long look at it today with ya, Ray." We came up out of the gladey redwood forest onto a road, where there was a mountain lodge, then crossed the road and dipped down again through bushes to a trail that probably nobody even knew was there except a few hikers, and we were in Muir Woods. It extended, a vast valley, for miles before us. An old logger road led us for two miles then Japhy got off and scrambled up the slope and got onto another trail nobody dreamed was there. We hiked on this one, up and down along a tumbling creek, with fallen logs again where you crossed the creek, and sometimes bridges that had been built Japhy said by the Boy Scouts, trees sawed in half the flat surface for walking. Then we climbed up a steep pine slope and came out to the highway and went up the side of a hill of grass and came out in some outdoor theater, done up Greek style with stone seats all around a bare stone arrangement for four-dimensional presentations of Aeschylus and Sophocles. We drank water and sat down and took our shoes off and watched the silent play from the upper stone seats. Far away you could see the Golden Gate Bridge and the whiteness of San Francisco. Japhy began to shriek and hoot and whistle and sing, full of pure gladness. Nobody around to hear him. "This is the way you'll be on top of Mount Desolation, this summer, Ray." "I'll sing at the top of my voice for the first time in my life." "If anybody hears ya it'll just be the conies, or maybe a critic bear. Ray that Skagit country where you're going is the greatest place in America, that snaky river running back through gorges and into its own unpeopled watershed, wet snowy mountains fading into dry pine mountains and deep valleys like Big Beaver and Little Beaver with some of the best virgin stands of red cedar left in the world. I keep thinking of my abandoned Crater Mountain Lookout house sitting up there with nobody but the conies in the howling winds, getting old, the conies down in their furry nests deep under boulders, and warm, eating seeds or whatever they eat. The closer you get to real matter, rock air fire and wood, boy, the more spiritual the world is. All these people thinking they're hardheaded materialistic practical types, they don't know shit about matter, their heads are full of dreamy ideas and notions." He raised his hand. "Listen to that quail calling." "I wonder what everybody's doing back at Sean's." "Well they're all up now and starting on that sour old red wine again and sitting around talking nothing. They should have all come with us and learnt something." He picked up his pack and started off. In a half-hour we were in a beautiful meadow following a dusty little trail over shallow creeks and finally we were at Potrero Meadows camp. It was a National Forest camp with a stone fireplace and picnic tables and everything but no one would be there till the weekend. A few miles away, the lookout shack on top of Tamalpais looked right down on us. We undid our packs and spent a quiet late afternoon dozing in the sun or Japhy ran around looking at butterflies and birds and making notes in his notebook and I hiked alone down the other side, north, where a desolate rocky country much like the Sierras stretched out toward the sea. At dusk Japhy lit a good big fire and started supper. We were very tired and happy. He made a soup that night that I shall never forget and was really the best soup I'd eaten since I was a lionized young author in New York eating lunch at the Chambord or in Henri Cru's kitchen. This was nothing but a couple of envelopes of dried pea soup thrown into a pot of water with fried bacon, fat and all, and stirred till boiling. It was rich, real pea taste, with that smoky bacon and bacon fat, just the thing to drink in the cold gathering darkness by a sparkling fire. Also while pooking about he'd found puffballs, natural mushrooms, not the umbrella type, just round grape-fruit-size puffs of white firm meat, and these he sliced and fried in bacon fat and we had them on the side with fried rice. It was a great supper. We washed the dishes in the gurgling creek. The roaring bonfire kept the mosquitoes away. A new moon peeked down through the pine boughs. We rolled out our sleeping bags in the meadow grass and went to bed early, bone weary. "Well Ray," said Japhy, "pretty soon I'll be far out to sea and you'll be hitchhiking up the coast to Seattle and on through the Skagit country. I wonder what'll happen to all of us." We went to sleep on this dreamy theme. During the night I had a vivid dream, one of the most Report Title - p. 254 of 558 distinct dreams I ever had, I clearly saw a crowded dirty smoky Chinese market with beggars and vendors and pack horses and mud and smokepots and piles of rubbish and vegetables for sale in dirty clay pans on the ground and suddenly from the mountains a ragged hobo, a little seamed brown unimaginable Chinese hobo, had come down and was just standing at the end of the market, surveying it with an expressionless humor. He was short, wiry, his face leathered hard and dark red by the sun of the desert and the mountains; his clothes were nothing but gathered rags; he had a pack of leather on his back; he was barefooted. I had seen guys like that only seldom, and only in Mexico, maybe coming into Monterrey out of those stark rock mountains, beggars who probably live in caves. But this one was a Chinese twice-as-poor, twice-as-tough and infinitely mysterious tramp and it was Japhy for sure. It was the same broad mouth, merry twinkling eyes, bony face (a face like Dostoevsky's death mask, with prominent eyebrow bones and square head); and he was short and compact like Japhy. I woke up at dawn, thinking "Wow, is that what'll happen to Japhy? Maybe he'll leave that monastery and just disappear and we'll never see him again, and he'll be the Han Shan ghost of the Orient mountains and even the Chinese'11 be afraid of him he'll be so raggedy and beat." I told Japhy about it. He was already up stoking the fire and whistling. "Well don't just lay there in your sleeping bag pullin your puddin, get up and fetch some water. Yodelayhee hoo! Ray, I will bring you incense sticks from the cold water temple of Kiyomizu and set them one by one in a big brass incense bowl and do the proper bows, how's about that. That was some dream you had. If that's me, then it's me. Ever weeping, ever youthful, hoo!" He got out the hand-ax from the rucksack and hammered at boughs and got a crackling fire going. There was still mist in the trees and fog on the ground. "Let's pack up and take off and dig Laurel Dell camp. Then we'll hike over the trails down to the sea and swim." "Great." On this trip Japhy had brought along a delicious combination for hiking energy: Ry-Krisp crackers, good sharp Cheddar cheese a wedge of that, and a roll of salami. We had this for breakfast with hot fresh tea and felt great. Two grown men could live two days on that concentrated bread and that salami (concentrated meat) and cheese and the whole thing only weighed about a pound and a half. Japhy was full of great ideas like that. What hope, what human energy, what truly American optimism was packed in that neat little frame of his! There he was clomping along in front of me on the trail and shouting back "Try the meditation of the trail, just walk along looking at the trail at your feet and don't look about and just fall into a trance as the ground zips by." We arrived at Laurel Dell camp at about ten, it was also supplied with stone fireplaces with grates, and picnic tables, but the surroundings were infinitely more beautiful than Potrero Meadows. Here were the real meadows: dreamy beauties with soft grass sloping all around, fringed by heavy deep green timber, the whole scene of waving grass and brooks and nothing in sight. "By God, I'm gonna come back here and bring nothing but food and gasoline and a primus and cook my suppers smokeless and the Forest Service won't even know the difference." "Yeah, but if they ever catch you cooking away from these stone places they put you out, Smith." "But what would I do on weekends, join the merry picnickers? I'd just hide up there beyond that beautiful meadow. I'd stay there forever." "And you'd only have two miles of trail down to Stimson Beach and your grocery store down there." At noon we started for the beach. It was a tremendously grinding trip. We climbed way up high on meadows, where again we could see San Francisco far away, then dipped down into a steep trail that seemed to fall directly down to sea level; you had sometimes to run down the trail or slide on your back, one. A torrent of water fell down at the side of the trail. I went ahead of Japhy and began swinging down the trail so fast, singing happily, I left him behind about a mile and had to wait for him at the bottom. He was taking his time enjoying the ferns and flowers. We stashed our rucksacks in the fallen leaves under bushes and hiked freely down the sea meadows and past seaside farmhouses with cows browsing, to the beach community, where we bought wine in a grocery store and stomped on out into the sand and the waves. It was a chill day with only occasional flashes of sun. But we were Report Title - p. 255 of 558 making it. We jumped into the ocean in our shorts and swam swiftly around then came out and spread out some of our salami and Ry-Krisp and cheese on a piece of paper in the sand and drank wine and talked. At one point I even took a nap. Japhy was feeling very good. "Goddammit, Ray, you'll never know how happy I am we decided to have these last two days hiking. I feel good all over again. I know somethin good's gonna come out of all this!" [Kero2] Report Title - p. 256 of 558

1958.7 Kerouac, Jack. The Dharma bums [ID D29211]. (7) "All what?" "I dunno—out of the way we feel about life. You and I ain't out to bust anybody's skull, or cut someone's throat in an economic way, we've dedicated ourselves to prayer for all sentient beings and when we're strong enough we'll really be able to do it, too, like the old saints. Who knows, the world might wake up and burst out into a beautiful flower of Dharma everywhere." After dozing awhile he woke up and looked and said, "Look at all that water out there stretching all the way to Japan." He was getting sadder and sadder about leaving. We started back and found our packs and went back up that trail that had dropped straight down to sea level, a sheer crawling handgrasping climb among rocks and little trees that exhausted us, but finally we came out on a beautiful meadow and climbed it and again saw all San Francisco in the distance. "Jack London used to walk this trail," said Japhy. We proceeded along the south slope of a beautiful mountain that afforded us a view of the Golden Gate and even of Oakland miles away for hours on end as we trudged. There were beautiful natural parks of serene oaks, all golden and green in the late afternoon, and many wild flowers. Once we saw a fawn standing at a nub of grass, staring at us with wonder. We came down off this meadow down deep into a redwood forest then up again, again so steeply that we were cursing and sweating in the dust. Trails are like that: you're floating along in a Shakespearean Arden paradise and expect to see nymphs and fluteboys, then suddenly you're struggling in a hot broiling sun of hell in dust and nettles and poison oak . . . just like life. "Bad karma automatically produces good karma," said Japhy, "don't cuss so much and come on, we'll soon be sitting pretty on a flat hill." The last two miles of the hill were terrible and I said "Japhy there's one thing I would like right now more than anything in the world—more than anything I've ever wanted all my life." Cold dusk winds were blowing, we hurried bent with our packs on the endless trail. "What?" "A nice big Hershey bar or even a little one. For some reason or other, a Hershey bar would save my soul right now." "There's your Buddhism, a Hershey bar. How about moonlight in an orange grove and a vanilla ice-cream cone?" "Too cold. What I need, want, pray for, yearn for, dying for, right now, is a Hershey bar ... with nuts." We were very tired and trudging along home talking like two children. I kept repeating and repeating about my good old Hershey bar. I really meant it. I needed the energy anyway, I was a little woozy and needed sugar, but to think of chocolate and pea¬nuts all melting in my mouth in that cold wind, it was too much. Soon we were climbing over the corral fence that led to the horse meadow over our shack and then climbing over the barbed-wire fence right in our yard and trudging down the final twenty feet of high grass past my rosebush bed to the door of the good old little shack. It was our last night home together. We sat sadly in the dark shack taking off our boots and sighing. I couldn't do anything but sit on my feet, sitting on my feet took the pain out of them. "No more hikes for me forever," I said. Japhy said "Well we still have to get supper and I see where we used up everything this weekend. I'll have to go down the road to the supermarket and get some food." "Oh, man, aren't you tired? Just go to bed, we'll eat to¬morrow." But he sadly put on his boots again and went out. Everybody was gone, the party had ended when it was found that Japhy and I had disappeared. I lit the fire and lay down and even slept awhile and suddenly it was dark and Japhy came in and lit the kerosene lamp and dumped the groceries on the table, and among them were three bars of Hershey chocolate just for me. It was the greatest Hershey bar I ever ate. He'd also brought my favorite wine, red port, just for me. "I'm leaving, Ray, and I figured you and me might celebrate a little. . . ." His voice trailed off sadly and tiredly. When Japhy was tired, and he often wore himself out completely hiking or working, his voice sounded far-off and small. But pretty soon he roused his resources together and began cooking a supper and singing at the stove like a millionaire, stomping around in his boots on the resounding wood floor, arranging bouquets of flowers in the clay pots, boiling water for tea, plucking on his guitar, trying to cheer me up as I lay there staring sadly at the Report Title - p. 257 of 558 burlap ceiling. It was our last night, we both felt it. "I wonder which one of us'll die first," I mused out loud. "Whoever it is, come on back, ghost, and give 'em the key." "Ha!" He brought me my supper and we sat crosslegged and chomped away as on so many nights before: just the wind furying in the ocean of trees and our teeth going chomp chomp over good simple mournful bhikku food. "Just think, Ray, what it was like right here on this hill where our shack stands thirty thousand years ago in the time of the Neanderthal man. And do you realize that they say in the sutras there was a Buddha of that time, Dipankara?" "The one who never said anything!" "Can't you just see all those enlightened monkey men sitting around a roaring woodfire around their Buddha saying nothing and knowing everything?" "The stars were the same then as they are tonight." Later that night Sean came up and sat crosslegged and talked briefly and sadly with Japhy. It was all over. Then Christine came up with both children in her arms, she was a good strong girl and could climb hills with great burdens. That night I went to sleep in my bag by the rosebush and rued the sudden cold darkness that had fallen over the shack. It reminded me of the early chapters in the life of Buddha, when he decides to leave the Palace, leaving his mourning wife and child and his poor father and riding away on a white horse to go cut off his golden hair in the woods and send the horse back with the weeping servant, and embarks on a mournful journey through the forest to find the truth forever. "Like as the birds that gather in the trees of afternoon," wrote Ashvhaghosha almost two thousand years ago, "then at nightfall vanish all away, so are the separations of the world." The next day I figured to give Japhy some kind of strange little going-away gift and didn't have much money or any ideas particularly so I took a little piece of paper about as big as a thumbnail and carefully printed on it: MAY YOU USE THE DIAMONDCUTTER OF MERCY and when I said goodbye to him at the pier I handed it to him, and he read it, put it right in his pocket, and said nothing. The last thing he was seen doing in San Francisco: Psyche had finally melted and written him a note saying "Meet me on your ship in your cabin and I'll give you what you want," or words to that effect, so that was why none of us went on board to see him off in his cabin, Psyche was waiting there for a final passionate love scene. Only Sean was allowed to go aboard and hover around for whatever was going to happen. So after we all waved goodbye and went away, Japhy and Psyche presumably made love in the cabin and then she began to cry and insist she wanted to go to Japan too and the captain ordered everybody off but she wouldn't get off and the last thing was: the boat was pulling away from the pier and Japhy came out on deck with Psyche in his arms and threw her clean off the boat, he was strong enough to throw a girl ten feet, right on the pier, where Sean helped catch her. And though it wasn't exactly in keeping with the diamondcutter of mercy it was good enough, he wanted to get to that other shore and get on to his business. His business was with the Dharma. And the freighter sailed away out the Golden Gate and out to the deep swells of the gray Pacific, westward across. Psyche cried, Sean cried, everybody felt sad. Warren Coughlin said "Too bad, he'll probably disappear into Central Asia marching about on a quiet but steady round from Kashgar to Lanchow via Lhasa with a string of yaks selling popcorn, safety-pins, and assorted colors of sewing-thread and occasionally climb a Himalaya and end up enlightening the Dalai Lama and all the gang for miles around and never be heard of again." "No he won't," I said, "he loves us too much." Alvah said, "It all ends in tears anyway." Now, as though Japhy's finger were pointing me the way, I started north to my mountain. It was the morning of June 18, 1956. I came down and said goodbye to Christine and thanked her for everything and walked down the road. She waved from the grassy yard. "It's going to be lonely around here with everybody gone and no big huge parties on weekends." She really enjoyed everything that had gone on. There she was standing in the yard barefooted, with little barefooted Prajna, as I walked off along the horse meadow. I had an easy trip north, as though Japhy's best wishes for me to get to my mountain that could Report Title - p. 258 of 558 be kept forever, were with me. On 101 I immediately got a ride from a teacher of social studies, from Boston originally, who used to sing on Cape Cod and had fainted just yesterday at his buddy's wedding because he'd been fasting. When he left me off at Cloverdale I bought my supplies for the road: a salami, Cheddar cheese wedge, Ry-Krisp and also some dates for dessert, all put away neatly in my foodwrappers. I still had peanuts and raisins left over from our last hike together. Japhy had said, "I won't be needing those peanuts and raisins on that freighter." I recalled with a twinge of sadness how Japhy was always so dead serious about food, and I wished the whole world was dead serious about food instead of silly rockets and machines and explosives using everybody's food money to blow their heads off anyway. I hiked about a mile after eating my lunch in back of a garage, up to a bridge on the Russian River, where, in gray gloom, I was stuck for as much as three hours. But suddenly I got an unexpected short ride from a farmer with a tic that made his face twitch, with his wife and boy, to a small town, Preston, where a truckdriver offered me a ride all the way to Eureka ("Eureka!" I yelled) and then he got talking to me and said "Goldang it I get lonesome driving this rig, I want someone to talk to all night, I'll take you all the way to Crescent City if you want." This was a little off my route but farther north than Eureka so I said okay. The guy's name was Ray Breton, he drove me two hundred and eighty miles all night in the rain, talking ceaselessly about his whole life, his brothers, his wives, sons, his father and at Humboldt Redwood Forest in a restaurant called Forest of Arden I had a fabulous dinner of fried shrimp with huge strawberry pie and vanilla ice cream for dessert and a whole pot of coffee and he paid for the whole works. I got him off talking about his troubles to talk about the Last Things and he said, "Yeah, those who're good stay in Heaven, they've been in Heaven from the beginning," which was very wise. We drove through the rainy night and arrived at Crescent City at dawn in a gray fog, a small town by the sea, and parked the truck in the sand by the beach and slept an hour. Then he left me after buying me a breakfast of pancakes and eggs, probably sick and tired of paying for all my meals, and I started walking out of Crescent City and over on an eastward road, Highway 199, to get back to big-shot 99 that would shoot me to Portland and Seattle faster than the more picturesque but slower coast road. Suddenly I felt so free I began to walk on the wrong side of the road and sticking out my thumb from that side, hiking like a Chinese Saint to Nowhere for no reason, going to my mountain to rejoice. Poor little angel world! I suddenly didn't care any more, I'd walk all the way. But just because I was dancing along on the wrong side of the road and didn't care, anybody began to pick me up immediately, a goldminer with a small caterpillar up front being hauled by his son, and we had a long talk about the woods, the Siskiyou Mountains (through which we were driving, toward Grants Pass Oregon), and how to make good baked fish, he said, just by lighting a fire in the clean yellow sand by a creek and then burying the fish in the hot sand after you've scraped away the fire and just leaving it there a few hours then taking it out and cleaning it of sand. He was very interested in my rucksack and my plans. He left me off at a mountain village very similar to Bridgeport California where Japhy and I had sat in the sun. I walked out a mile and took a nap in the woods, right in the heart of the Siskiyou Range. I woke up from my nap feeling very strange in the Chinese unknown fog. I walked on the same way, wrong side, got a ride at Kerby from a blond used-car dealer to Grants Pass, and there, after a fat cowboy in a gravel truck with a malicious grin on his face deliberately tried to run over my rucksack in the road, I got a ride from a sad logger boy in a tin hat going very fast across a great swooping up and down dream valley thruway to Canyonville, where, as in a dream, a crazy store-truck full of gloves for sale stopped and the driver, Ernest Petersen, chatting amiably all the way and insisting that I sit on the seat that faced him (so that I was being zoomed down the road backward) took me to Eugene Oregon. He talked about everything under the sun, bought me two beers, and even stopped at several gas stations and hung out displays of gloves. He said, "My father was a great man, his saying was 'There are more horses'- asses than horses in this world.' " He was a mad sports fan and timed outdoor track meets with a stopwatch and rushed around fearlessly and independently in his own truck defying local attempts to get him in the unions. At red nightfall he bade me farewell near a sweet pond outside Eugene. There I intended to Report Title - p. 259 of 558 spend the night. I spread my bag out under a pine in a dense thicket across the road from cute suburban cottages that couldn't see me and wouldn't see me because they were all looking at television anyway, and ate my supper and slept twelve hours in the bag, waking up only once in the middle of the night to put on mosquito repellent. At morning I could see the mighty beginnings of the Cascade Range, the northernmost end of which would be my mountain on the skirt of Canada, four hundred more miles north. The morning brook was smoky because of the lumber mill across the highway. I washed up in the brook and took off after one short prayer over the beads Japhy had given me in Matterhorn camp: "Adoration to emptiness of the divine Buddha bead." I immediately got a ride on the open highway from two tough young hombres to outside Junction City where I had coffee and walked two miles to a roadside restaurant that looked better and had pancakes and then walking along the highway rocks, cars zipping by, wondering how I'd ever get to Portland let alone Seattle, I got a ride from a little funny lighthaired housepainter with spattered shoes and four pint cans of cold beer who also stopped at a roadside tavern for more beer and finally we were in Portland crossing vast eternity bridges as draws went up behind us to allow crane barges through in the big smoky river city scene surrounded by pine ridges. In downtown Portland I took the twenty-five-cent bus to Vancouver Washington, ate a Coney Island hamburger there, then out on the road, 99, where a sweet young mustached one-kidney Bodhisattva Okie picked me up and said "I'm s'proud I picked you up, someone to talk to," and everywhere we stopped for coffee he played the pinball machines with dead seriousness and also he picked up all hitchhikers on the road, first a big drawling Okie from Alabama then a crazy sailor from Montana who was full of crazed intelligent talk and we balled right up to Olympia Washington at eighty m.p.h. then up Olympic Peninsula on curvy woodsroads to the Naval Base at Bremerton Washington where a fifty-cent ferry ride was all that separated me from Seattle! We said goodbye and the Okie bum and I went on the ferry, I paid his fare in gratitude for my terrific good luck on the road, and even gave him handfuls of peanuts and raisins which he devoured hungrily so I also gave him salami and cheese. Then, while he sat in the main room, I went topdeck as the ferry pulled out in a cold drizzle to dig and enjoy Puget Sound. It was one hour sailing to the Port of Seattle and I found a half-pint of vodka stuck in the deck rail concealed under a Time magazine and just casually drank it and opened my rucksack and took out my warm sweater to go under my rain jacket and paced up and down all alone on the cold fog-swept deck feeling wild and lyrical. And suddenly I saw that the Northwest was a great deal more than the little vision I had of it of Japhy in my mind. It was miles and miles of unbelievable mountains grooking on all horizons in the wild broken clouds, Mount Olympus and Mount Baker, a giant orange sash in the gloom over the Pacific-ward skies that led I knew toward the Hokkaido Siberian desolations of the world. I huddled against the bridgehouse hearing the Mark Twain talk of the skipper and the wheelman inside. In the deepened dusk fog ahead the big red neons saying: PORT OF SEATTLE. And suddenly everything Japhy had ever told me about Seattle began to seep into me like cold rain, I could feel it and see it now, and not just think it. It was exactly like he'd said: wet, immense, timbered, mountainous, cold, exhilarating, challenging. The ferry nosed in at the pier on Alaskan Way and immediately I saw the totem poles in old stores and the ancient 1880-style switch goat with sleepy firemen chug chugging up and down the waterfront spur like a scene from my own dreams, the old Casey Jones locomotive of America, the only one I ever saw that old outside of Western movies, but actually working and hauling boxcars in the smoky gloom of the magic city. I immediately went to a good clean skid row hotel, the Hotel Stevens, got a room for the night for a dollar seventy-five and had a hot tub bath and a good long sleep and in the morning I shaved and walked out First Avenue and accidentally found all kinds of Goodwill stores with wonderful sweaters and red underwear for sale and I had a big breakfast with five-cent coffee in the crowded market morning with blue sky and clouds scudding overhead and waters of Puget Sound sparkling and dancing under old piers. It was real true Northwest. At noon I checked out of the hotel, with my new wool socks and bandanas and things all packed in Report Title - p. 260 of 558 gladly, and walked out to 99 a few miles out of town and got many short rides. Now I was beginning to see the Cascades on the northeast horizon, unbelievable jags and twisted rock and snow-covered immensities, enough to make you gulp. The road ran right through the dreamy fertile valleys of the Stilaquamish and the. Skagit, rich butterfat valleys with farms and cows browsing under that tremendous background of snow-pure heaps. The further north I hitched the bigger the mountains got till I finally began to feel afraid. I got a ride from a fellow who looked like a bespectacled careful lawyer in a conservative car, but turned out he was the famous Bat Lindstrom the hardtop racing champion and his conservative automobile had in it a souped-up motor that could make it go a hundred and seventy miles an hour. But he just demonstrated it by gunning it at a red light to let me hear the deep hum of power. Then I got a ride from a lumberman who said he knew the forest rangers where I was going and said "The Skagit Valley is second only to the Nile for fertility." He left me off at Highway i-G, which was the little highway to I7-A that wound into the heart of the mountains and in fact would come to a dead-end as a dirt road at Diablo Dam. Now I was really in the mountain country. The fellows who picked me up were loggers, uranium prospectors, farmers, they drove me through the final big town of Skagit Valley, Sedro Woolley, a farming market town, and then out as the road got narrower and more curved among cliffs and the Skagit River, which we'd crossed on 99 as a dreaming belly river with meadows on both sides, was now a pure torrent of melted snow pouring narrow and fast between muddy snag shores. Cliffs began to appear on both sides. The snow-covered mountains themselves had disappeared, receded from my view, I couldn't see them any more but now I was beginning to feel them more. In an old tavern I saw an old decrepit man who could hardly move around to get me a beer behind the bar, I thought "I'd rather die in a glacial cave than in an eternity afternoon room of dust like this." A Min V Bill couple left me off at a grocery store in Sauk and there I got my final ride from a mad drunk fastswerving dark lorig-sideburned guitar-playing Skagit Valley wrangler who came to a dusty flying stop at the Marblemount Ranger Station and had me home. The assistant ranger was standing there watching. "Are you Smith?" "Yeah." "That a friend of yours?" "No, just a ride he gave me." "Who does he think he is speeding on government property." I gulped, I wasn't a free bhikku any more. Not until I'd get to my hideaway mountain that next week. I had to spend a whole week at Fire School with whole bunches of young kids, all of us in tin hats which we wore either straight on our heads or as I did at a rakish tilt, and we dug fire lines in the wet woods or felled trees or put out experimental small fires and I met the oldtimer ranger and onetime logger Burnie Byers, the "lumberjack" that Japhy was always imitating with his big deep funny voice. Burnie and I sat in his truck in the woods and discussed Japhy. "It's a damn shame Japhy ain't come back this year. He was the best lookout we ever had and by God he was the best trailworker I ever seen. Just eager and anxious to go climbin around and so durn cheerful, I ain't never seen a better kid. And he wasn't afraid of nobody, he'd just come right out with it. That's what I like, cause when the time comes when a man can't say whatever he pleases I guess that'll be when I'm gonna go up in the backcountry and finish my life out in a lean-to. One thing about Japhy, though, wherever he'll be all the resta his life, I don't care how old he gets, he'll always have a good time." Burnie was about sixty-five and really spoke very paternally about Japhy. Some of the other kids also remembered Japhy and wondered why he wasn't back. That night, because it was Burnie's fortieth anniversary in the Forest Service, the other rangers voted him a gift, which was a brand new big leather belt. Old Burnie was always having trouble with belts and was wearing a kind of cord at the time. So he put on his new belt and said something funny about how he'd better not eat too much and everybody applauded and cheered. I figured Burnie and Japhy were probably the two best men that had ever worked in this country. After Fire School I spent some time hiking up the mountains in back of the Ranger Station or Report Title - p. 261 of 558 just sitting by the rushing Skagit with my pipe in my mouth and a bottle of wine between my crossed legs, afternoons and also moonlit nights, while the other kids went beering at local carnivals. The Skagit River at Marblemount was a rushing clear snowmelt of pure green; above, Pacific Northwest pines were shrouded in clouds; and further beyond were peak tops with clouds going right through them and then fitfully the sun would shine through. It was the work of the quiet mountains, this torrent of purity at my feet. The sun shined on the roils, fighting snags held on. Birds scouted over the water looking for secret smiling fish that only occasionally suddenly leaped flying out of the water and arched their backs and fell in again into water that rushed on and obliterated their loophole, and everything was swept along. Logs and snags came floating down at twenty-five miles an hour. I figured if I should try to swim across the narrow river I'd be a half-mile downstream before I kicked to the other shore. It was a river wonderland, the emptiness of the golden eternity, odors of moss and bark and twigs and mud, all ululating mysterious visionstuff before my eyes, tranquil and everlasting nevertheless, the hillhairing trees, the dancing sunlight. As I looked up the clouds assumed, as I as¬sumed, faces of hermits. The pine boughs looked satisfied washing in the waters. The top trees shrouded in gray fog looked content. The jiggling sunshine leaves of Northwest breeze seemed bred to rejoice. The upper snows on the horizon, the trackless, seemed cradled and warm. Everything was everlastingly loose and responsive, it was all everywhere beyond the truth, beyond emptyspace blue. "The mountains are mighty patient, Buddha-man," I said out loud and took a drink. It was coldish, but when the sun peeped out the tree stump I was sitting on turned into a red oven. When I went back in the moonlight to my same old tree stump the world was like a dream, like a phantom, like a bubble, like a shadow, like a vanishing dew, like a lightning's flash. Time came finally for me to be packed up into my mountain. I bought forty-five dollars' worth of groceries on credit in the little Marblemount grocery store and we packed that in the truck, Happy the muleskinner and I, and drove on up the river to Diablo Dam. As we proceeded the Skagit got narrower and more like a torrent, finally it was crashing over rocks and being fed by side-falls of water from heavy timbered shores, it was getting wilder and craggier all the time. The Skagit River was dammed back at Newhalem, then again at Diablo Dam, where a giant Pittsburgh-type lift took you up on a platform to the level of Diablo Lake. There'd been a gold rush in the 1890S in this country, the prospectors had built a trail through the solid rock cliffs of the gorge between Newhalem and what was now Ross Lake, the final dam, and dotted the drainages of Ruby Creek, Granite Creek, and Canyon Creek with claims that never paid off. Now most of this trail was under water anyway. In 1919 a fire had raged in the Upper Skagit and all the country around Desolation, my mountain, had burned and burned for two months and filled the skies of northern Washington and British Columbia with smoke that blotted out the sun. The government had tried to fight it, sent a thousand men in with pack string supply lines that then took three weeks from Marblemount fire camp, but only the fall rains had stopped that blaze and the charred snags, I was told, were still standing on Desolation Peak and in some valleys. That was the reason for the name: Desolation. "Boy," said funny old Happy the muleskinner, who still wore his old floppy cowboy hat from Wyoming days and rolled his own butts and kept making jokes, "don't be like the kid we had a few years ago up on Desolation, we took him up there and he was the greenest kid I ever saw, I packed him into his lookout and he tried to fry an egg for supper and broke it and missed the friggin fryingpan and missed the stove and it landed on his boot, he didn't know whether to run shit or go blind and when I left I told him not to flog his damn dummy too much and the sucker says to me 'Yes sir, yes sir.'" "Well I don't care, all I want is to be alone up there this summer." "You're sayin that now but you'll change your tune soon enough. They all talk brave. But then you get to talkin to yourself. That ain't so bad but don't start anywerin yourself, son." Old Happy drove the pack mules on the gorge trail while I rode the boat from Diablo Dam, to the foot of Ross Dam where you could see immense dazzling openings of vistas that showed the Mount Baker National Forest mountains in wide panorama around Ross Lake that extended shiningly all the way back to Canada. At Ross Dam the Forest Service floats were lashed a little way off from the steep timbered shore. It was hard sleeping on those bunks at night, they Report Title - p. 262 of 558 swayed with the float and the log and the wave combined to make a booming slapping noise that kept you awake. The moon was full the night I slept there, it was dancing on the waters. One of the lookouts said "The moon is right on the mountain, when I see that I always imagine I see a coyote silhouettin." Finally came the gray rainy day of my departure to Desolation Peak. The assistant ranger was with us, the three of us were going up and it wasn't going to be a pleasant day's horseback riding in all that downpour. "Boy, you shoulda put a couple quarts of brandy in your grocery list, you're gonna need it up there in the cold," said Happy looking at me with his big red nose. We were standing by the corral, Happy was giving the animals bags of feed and tying it around their necks and they were chomping away unmindful of the rain. We came plowing to the log gate and bumped through and went around under the immense shrouds of Sourdough and Ruby mountains. The waves were crashing up and spraying back at us. We went inside to the pilot's cabin and he had a pot of coffee ready. Firs on steep banks you could barely see on the lake shore were like ranged ghosts in the mist. It was the real Northwest grim and bitter misery. "Where's Desolation?" I asked. "You ain't about to see it today till you're practically on top of it," said Happy, "and then you won't like it much. It's snowin and hailin up there right now. Boy, ain't you sure you didn't sneak a little bottle of brandy in your pack somewheres?" We'd already downed a quart of blackberry wine he'd bought in Marblemount. "Happy when I get down from this mountain in September I'll buy you a whole quart of scotch." I was going to be paid good money for finding the mountain I wanted. "That's a promise and don't you forget it." Japhy had told me a lot about Happy the Packer, he was called. Happy was a good man; he and old Burnie Byers were the best old-timers on the scene. They knew the mountains and they knew pack animals and they weren't ambitious to become forestry supervisors either. Happy remembered Japhy too, wistfully. "That boy used to know an awful lot of funny songs and stuff. He shore loved to go out loggin out trails. He had himself a Chinee girlfriend one rime down in Seattle, I seen her in his hotel room, that Japhy I'm tellin you he shore was a grunge-jumper with the women." I could hear Japhy's voice singing gay songs with his guitar as the wind howled around our barge and the gray waves plashed up against the windows of the pilot house. "And this is Japhy's lake, and these are Japhy's mountains," I thought, and wished Japhy were there to see me doing everything he wanted me to do. In two hours we eased over to the steep timbered shore eight miles uplake and jumped off and lashed the float to old stumps and Happy whacked the first mule, and she scampered off the wood with her doublesided load and charged up the slippery bank, legs thrashing and almost falling back in the lake with all my groceries, but made it and went off clomping in the mist to wait on the trail for her master. Then the other mules with batteries and various equipment, then finally Happy leading the way on his horse and then myself on the mare Mabel and then Wally the assistant ranger. We waved goodbye to the tugboat man and started up a sad and dripping party in a hard Arctic climb in heavy foggy rain up narrow rocky trails with trees and underbrush wetting us clean to the skin when we brushed by. I had my nylon poncho tied around the pommel of the saddle and soon took it out and put it over me, a shroudy monk on a horse. Happy and Wally didn't put on anything and just rode wet with heads bowed. The horse slipped occasionally in the rocks of the trail. We went on and on, up and up, and finally we came to a snag that had fallen across the trail and Happy dismounted and took out his doublebitted ax and went to work cursing and sweating and hacking out a new shortcut trail around it with Wally while I was delegated to watch the animals, which I did in a rather comfortable way sitting under a bush and rolling a cigarette. The mules were afraid of the steepness and roughness of the shortcut trail and Happy cursed at me "Goddammit it grab 'im by the hair and drag 'im up here." Then the mare was afraid. "Bring up that mare! You expect me to do everything around here by myself?" Report Title - p. 263 of 558

We finally got out of there and climbed on up, soon leaving the shrubbery and entering a new alpine height of rocky meadow with blue lupine and red poppy feathering the gray mist with lovely vaguenesses of color and the wind blowing hard now and with sleet. "Five thousand feet now!" yelled Happy from up front, turning in the saddle with his old hat furling in the wind, rolling himself a cigarette, sitting easy in his saddle from a whole lifetime on horses. The heather wild-flower drizzly meadows wound up and up, on switchback trails, the wind getting harder all the time, finally Happy yelled: "See that big rock face up thar?" I looked up and saw a goopy shroud of gray rock in the fog, just above. "That's another thousand feet though you might think you can reach up and touch it. When we get there we're almost in. Only another half hour after that." "You sure you didn't bring just a little extry bottle of brandy boy?" he yelled back a minute later. He was wet and miserable but he didn't care and I could hear him singing in the wind. By and by we were up above timberline practically, the meadow gave way to grim rocks and suddenly there was snow on the ground to the right and to the left, the horses were slowshing in a sleety foot of it, you could see the water holes their hoofs left, we were really way up there now. Yet on all sides I could see nothing but fog and white snow and blowing mists. On a clear day I would have been able to see the sheer drops from the side of the trail and would have been scared for my horse's slips of hoof; but now all I saw were vague intimations of treetops way below that looked like little clumps of grasses. "O Japhy," I thought, "and there you are sailing across the ocean safe on a ship, warm in a cabin, writing letters to Psyche and Sean and Christine." The snow deepened and hail began to pelt our red weather-beaten faces and finally Happy yelled from up ahead "We're almost there now." I was cold and wet: I got off the horse and simply led her up the trail, she grunted a kind of groan of relief to be rid of the weight and followed me obediently. She already had quite a load of supplies, anyway. "There she is!" yelled Happy and in the swirled-across top-of-the-world fog I saw a funny little peaked almost Chinese cabin among little pointy firs and boulders standing on a bald rock top surrounded by snowbanks and patches of wet grass with tiny flowers. I gulped. It was too dark and dismal to like it. "This will be my home and restingplace all summer?" We trudged on to the log corral built by some old lookout of the thirties and tethered the animals and took down the packs. Happy went up and took the weather door off and got the keys and opened her up and inside it was all gray dank gloomy muddy floor with rain-stained walls and a dismal wooden bunk with a mattress made of ropes (so as not to attract lightning) and the windows completely impenetrable with dust and worst of all the floor littered with magazines torn and chewed up by mice and pieces of groceries too and uncountable little black balls of rat turd. "Well," said Wally showing his long teeth at me, "it's gonna take you a long time to clean up this mess, hey? Start in right now by taking all those leftover canned goods off the shelf and running a wet soapy rag over that filthy shelf." Which I did, and I had to do, I was getting paid. But good old Happy got a roaring woodfire going in the potbelly stove and put on a pot of water and dumped half a can of coffee in it and yelled "Ain't nothing like real strong coffee, up in this country boy we want coffee that'll make your hair stand on end." I looked out the windows: fog. "How high are we?" "Six thousand and a half feet." "Well how can I see any fires? There's nothing but fog out there." "In a couple of days it'll all blow away and you'll be able to see for a hundred miles in every direction, don't worry." But I didn't believe it. I remembered Han Shan talking about the fog on Cold Mountain, how it never went away; I began to appreciate Han Shan's hardihood. Happy and Wally went out with me and we spent some time putting up the anemometer pole and doing other chores, then Happy went in and started a crackling supper on the stove frying Spam with eggs. We drank coffee deep, and had a rich good meal. Wally unpacked the two-way battery radio and contacted Ross Float. Then they curled up in their sleeping bags for a night's rest, on the floor, Report Title - p. 264 of 558 while I slept on the damp bunk in my own bag. In the morning it was still gray fog and wind. They got the animals ready and before leaving turned and said to me, "Well, do you still like Desolation Peak?" And Happy: "Don't forget what I told ya about answerin your own questions now. And if a bar comes by and looks in your window just close your eyes." The windows howled as they rode out of sight in the mist among the gnarled rock-top trees and pretty soon I couldn't see them any more and I was alone on Desolation Peak for all I knew for eternity, I was sure I wasn't going to come out of there alive anyway. I was trying to see the mountains but only occasional gaps in the blowing fog would reveal distant dim shapes. I gave up and went in and spent a whole day cleaning out the mess in the cabin. At night I put on my poncho over my rain jacket and warm clothing and went out to meditate on the foggy top of the world. Here indeed was the Great Truth Cloud, Dharmamega, the ultimate goal. I began to see my first star at ten, and suddenly some of the white mist parted and I thought I saw mountains, immense black gooky shapes across the way, stark black and white with snow on top, so near, suddenly, I almost jumped. At eleven I could see the evening star over Canada, north way, and thought I could detect an orange sash of sunset behind the fog but all this was taken out of my mind by the sound of pack rats scratching at my cellar door. In the attic little diamond mice skittered on black feet among oats and bits of rice and old rigs left up there by a generation of Desolation losers. "Ugh, ow," I thought, "will I get to like this? And if I don't, how do I get to leave?" The only thing was to go to bed and stick my head under the down. In the middle of the night while half asleep I had apparently opened my eyes a bit, and then suddenly I woke up with my hair standing on end, I had just seen a huge black monster standing in my window, and I looked, and it had a star over it, and it was Mount Hozomeen miles away by Canada leaning over my backyard and staring in my window. The fog had all blown away and it was perfect starry night. What a mountain! It had that same unmistakable witches' tower shape Japhy had given it in his brush drawing of it that used to hang on the burlap wall in the flowery shack in Corte Madera. It was built with a kind of winding rock-ledge road going around and around, spiraling to the very top where a perfect witches' tower peakied up and pointed to all infinity. Hozomeen, Hozomeen, the most mournful mountain I ever seen, and the most beautiful as soon as I got to know it and saw the Northern Lights behind it reflecting all the ice of the North Pole from the other side of the world. Lo, in the morning I woke up and it was beautiful blue sunshine sky and I went out in my alpine yard and there it was, everything Japhy said it was, hundreds of miles of pure snow-covered rocks and virgin lakes and high timber, and below, instead of the world, I saw a sea of marshmallow clouds flat as a roof and extending miles and miles in every direction, creaming all the valleys, what they call low-level clouds, on my 66oo-foot pinnacle it was all far below me. I brewed coffee on the stove and came out and warmed my mist-drenched bones in the hot sun of my little woodsteps. I said "Tee tee" to a big furry cony and he calmly enjoyed a minute with me gazing at the sea of clouds. I made bacon and eggs, dug a garbage pit a hundred yards down the trail, hauled wood and identified landmarks with my panoramic and firefinder and named all the magic rocks and clefts, names Japhy had sung to me so often: Jack Mountain, Mount Terror, Mount Fury, Mount Challenger, Mount Despair, Golden Horn, Sourdough, Crater Peak, Ruby, Mount Baker bigger than the world in the western distance, Jackass Mountain, Crooked Thumb Peak, and the fabulous names of the creeks: Three Fools, Cinnamon, Trouble, Lightning and Freezeout. And it was all mine, not another human pair of eyes in the world were looking at this immense cycloramic universe of matter. I had a tremendous sensation of its dreamlikeness which never left me all that summer and in fact grew and grew, especially when I stood on my head to circulate my blood, right on top of the mountain, using a burlap bag for a head mat, and then the mountains looked like little bubbles hanging in the void upsidedown. In fact I realized they were upsidedown and I was upside-down! There was nothing here to hide the fact of gravity holding us all intact upsidedown against a surface globe of earth in infinite empty space. And suddenly I realized I was truly alone and had nothing to do but feed myself and rest and amuse myself, and nobody could criticize. The little flowers grew everywhere around the rocks, and no one had asked Report Title - p. 265 of 558 them to grow, or me to grow. In the afternoon the marshmallow roof of clouds blew away in patches and Ross Lake was open to my sight, a beautiful cerulean pool far below with tiny toy boats of vacationists, the boats themselves too far to see, just the pitiful little tracks they left rilling in the mirror lake. You could see pines reflected upsidedown in the lake pointing to infinity. Late afternoon I lay in the grass with all that glory before me and grew a little bored and thought "There's nothing there because I don't care." Then I jumped up and began singing and dancing and whistling through my teeth far across Lightning Gorge and it was too immense for an echo. Behind the shack was a huge snowfield that would provide me with fresh drinking water till September, just a bucket a day let melt in the house, to dip into with a tin cup, cold ice water. I was feeling happier than in years and years, since childhood, I felt deliberate and glad and solitary. "Buddy-o, yiddam, diddam dee," I sang, walking around kicking rocks. Then my first sunset came and it was unbelievable. The mountains were covered with pink snow, the clouds were distant and frilly and like ancient remote cities of Buddhaland splendor, the wind worked incessantly, whish, whish, booming at times, rattling my ship. The new moon disk was prognathic and secretly funny in the pale plank of blue over the monstrous shoulders of haze that rose from Ross Lake. Sharp jags popped up from behind slopes, like childhood mountains I grayly drew. Somewhere, it seemed, a golden festival of rejoicement was taking place. In my diary I wrote, "Oh I'm happy!" In the late day peaks I saw the hope. Japhy had been right. As darkness enveloped my mountain and soon it would be night again and stars and Abominable Snowman stalking on Hozomeen, I started a cracking fire in the stove and baked delicious rye muffins and mixed up a good beef stew. A high west wind buffeted the shack, it was well built with steel rods going down into concrete pourings, it wouldn't blow away. I was satisfied. Every time I'd look out the windows I'd see alpine firs with snowcapped backgrounds, blinding mists, or the lake below all riffled and moony like a toy bathtub lake. I made myself a little bouquet of lupine and mountain posies and put them in a coffee cup with water. The top of Jack Mountain was done in by silver clouds. Sometimes I'd see flashes of lightning far away, illuminating suddenly the unbelievable horizons. Some mornings there was fog and my ridge, Starvation Ridge, would be milkied over completely. On the dot the following Sunday morning, just like the first, daybreak revealed the sea of flat shining clouds a thou¬sand feet below me. Every time I felt bored I rolled another cigarette out of my can of Prince Albert; there's nothing better in the world than a roll-your-own deeply enjoyed without hurry. I paced in the bright silver stillness with pink horizons in the west, and all the insects ceased in honor of the moon. There were days that were hot and miserable with locusts of plagues of insects, winged ants, heat, no air, no clouds, I couldn't understand how the top of a mountain in the North could be so hot. At noon the only sound in the world was the symphonic hum of a million insects, my friends. But night would come and with it the mountain moon and the lake would be moon-laned and I'd go out and sit in the grass and meditate facing west, wishing there were a Personal God in all this impersonal matter. I'd go out to my snowfield and dig out my jar of purple Jello and look at the white moon through it. I could feel the world rolling toward the moon. At night while I was in my bag, the deer would come up from the lower timber and nibble at leftovers in tin plates in the yard: bucks with wide antlers, does, and cute little fawns looking like otherworldly mam¬mals on another planet with all that moonlight rock behind them. Then would come wild lyrical drizzling rain, from the south, in the wind, and I'd say "The taste of rain, why kneel?" and I'd say "Time for hot coffee and a cigarette, boys," addressing my imaginary bhikkus. The moon became full and huge and with it came Aurora Borealis over Mount Hozomeen ("Look at the void and it is even stiller," Han Shan had said in Japhy's translation); and in fact I was so still all I had to do was shift my crossed legs in the alpine grass and I could hear the hoofs of deers running away somewhere. Standing on my head before bedtime on that rock roof of the moonlight I could indeed see that the earth was truly upsidedown and man a weird vain beetle full of strange ideas walking around up¬sidedown and boasting, and I could realize that man remem¬bered why this dream of planets and plants and Plantagenets was built out of the primordial essence. Sometimes I'd get mad because things didn't work out well, I'd spoil a flapjack, or slip in the snowfield while getting water, or Report Title - p. 266 of 558 one time my shovel went sailing down into the gorge, and I'd be so mad I'd want to bite the mountaintops and would come in the shack and kick the cupboard and hurt my toe. But let the mind be¬ware, that though the flesh be bugged, the circumstances of existence are pretty glorious. All I had to do was keep an eye on all horizons for smoke and run the two-way radio and sweep the floor. The radio didn't bother me much; there were no fires close enough for me to report ahead of anybody else and I didn't participate in the lookout chats. They dropped me a couple of radio batteries by parachute but my own batteries were still in good shape. One night in a meditation vision Avalokitesvara the Hearer and Answerer of Prayer said to me "You are empowered to remind people that they are utterly free" so I laid my hand on myself to remind myself first and then felt gay, yelled "Ta," opened my eyes, and a shooting star shot. The innumerable worlds in the Milky Way, words. I ate my soup in little doleful bowlfuls and it tasted much better than in some vast tureen . . . my Japhy pea-and-bacon soup. I took two-hour naps every afternoon, waking up and realizing "none of this ever happened" as I looked around my mountaintop. The world was upsidedown hanging in an ocean of endless space and here were all these people sitting in theaters watching movies, down there in the world to which I would return. . . . Pacing in the yard at dusk, singing "Wee Small Hours," when I came to the lines "when the whole wide world is fast asleep" my eyes filled with tears. "Okay world," I said, "I'll love ya." In bed at night, warm and happy in my bag on the good hemp bunk, I'd see my table and my clothes in the moon¬light and feel, "Poor Raymond boy, his day is so sorrowful and worried, his reasons are so ephemeral, it's such a haunted and pitiful thing to have to live" and on this I'd go to sleep like a lamb. Are we fallen angels who didn't want to believe that nothing is nothing and so were born to lose our loved ones and dear friends one by one and finally our own life, to see it proved? . . . But cold morning would return, with clouds billowing out of Lightning Gorge like giant smoke, the lake below still cerulean neutral, and empty space the same as ever. O gnashing teeth of earth, where would it all lead to but some sweet golden eternity, to prove that we've all been wrong, to prove that the proving itself was nil ... August finally came in with a blast that shook my house and augured little augusticity. I made raspberry Jello the color of rubies in the setting sun. Mad raging sunsets poured in seafoams of cloud through unimaginable crags, with every rose tint of hope beyond, I felt just like it, brilliant and bleak beyond words. Everywhere awful ice fields and snow straws; one blade of grass jiggling in the winds of infinity, anchored to a rock. To the east, it was gray; to the north, awful; to the west, raging mad, hard iron fools wrestling in the groomian gloom; to the south, my father's mist. Jack Mountain, his thousand-foot rock hat overlooked a hundred football fields of snow. Cinnamon Creek was an eyrie of Scottish fog. Shull lost itself in the Golden Horn of Bleak. My oil lamp burned in infinity. "Poor gentle flesh," I realized, "there is nc answer." I didn't know anything any more, I didn't care, and it didn't matter, and suddenly I felt really free. Then would come really freezing mornings, cracking fire, I'd chop wood with my hat on (earmuff cap), and would feel lazy and won¬derful indoors, fogged in by icy clouds. Rain, thunder in the mountains, but in front of the stove I read my Western magazines. Everywhere snowy air and woodsmoke. Finally the snow came, in a whirling shroud from Hozomeen by Canada, it came surling my way sending radiant white heralds through which I saw the angel of light peep, and the wind rose, dark low clouds rushed up as out of a forge, Canada was a sea of meaningless mist; it came in a general fanning attack adver¬tised by the sing in my stovepipe; it rammed it, to absorb my old blue sky view which had been all thoughtful clouds of gold; far, the rum dum dum of Canadian thunder; and to the south another vaster darker storm closing in like a pincer; but Hozomeen mountain stood there returning the attack with a surl of silence. And nothing could induce the gay golden horizons far northeast where there was no storm, to change places with Desolation. Suddenly a green and rose rainbow shafted right down into Starvation Ridge not three hundred yards away from my door, like a bolt, like a pillar: it came among steaming clouds and orange sun turmoiling. What is a rainbow, Lord? A hoop For the lowly. Report Title - p. 267 of 558

It hooped right into Lightning Creek, rain and snow fell simultaneous, the lake was milkwhite a mile below, it was just too crazy. I went outside and suddenly my shadow was ringed by the rainbow as I walked on the hilltop, a lovely-haloed mystery making me want to pray. "O Ray, the career of your life is like a raindrop in the illimitable ocean which is eternal awakenerhood. Why worry ever any more? Write and tell Japhy that." The storm went away as swiftly as it came and the late afternoon lake-sparkle blinded me. Late afternoon, my mop drying on the rock. Late afternoon, my bare back cold as I stood above the world in a snowfield digging shovelsful into a pail. Late afternoon, it was I not the void that changed. Warm rose dusk, I meditated in the yellow half moon of August. Whenever I heard thunder in the mountains it was like the iron of my mother's love. "Thunder and snow, how we shall go!" I'd sing. Suddenly came the drenching fall rains, all-night rain, millions of acres of Bo-trees being washed and washed, and in my attic millennial rats wisely sleeping. Morning, the definite feel of autumn coming, the end of my job coming, wild windy cloud-crazed days now, a definite golden look in the high noon haze. Night, made hot cocoa and sang by the woodfire. I called Han Shan in the mountains: there was no answer. I called Han Shan in the morning fog: silence, it said. I called: Dipankara instructed me by saying nothing. Mists blew by, I closed my eyes, the stove did the talking. "Woo!" I yelled, and the bird of perfect balance on the fir point just moved his tail; then he was gone and distance grew immensely white. Dark wild nights with hint of bears: down in my garbage pit old soured solidified cans of evapo¬rated milk bitten into and torn apart by mighty behemoth paws: Avalokitesvara the Bear. Wild cold fogs with awesome holes. On my calendar I ringed off the fifty-fifth day. My hair was long, my eyes pure blue in the mirror, my skin tanned and happy. All night gales of soaking rain again, autumn rain, but I warm as toast in my bag dreaming of long infantry-scouting movements in the mountains; cold wild morning with high wind, racing fogs, racing clouds, sudden bright suns, the pristine light on hill patches and my fire roaring with three big logs as I exulted to hear Burnie Byers over the radio telling all his lookouts to come down that very day. The season was over. I paced in the windy yard with cup of coffee forked in my thumb singing "Blubbery dubbery the chipmunk's in the grass." There he was, my chipmunk, in the bright clear windy sunny air staring on the rock; hands clasping he sat up straight, some little oat between his paws; he nibbled, he darted away, the little nutty lord of all he surveyed. At dusk, big wall of clouds from the north coming in. "Brrr," I said. And I'd sing "Yar, but my she was yar!" meaning my shack all summer, how the wind hadn't blown it away, and I said "Pass pass pass, that which passes through everything!" Sixty sunsets had I seen revolve on that perpendicular hill. The vision of the freedom of eternity was mine forever. The chipmunk ran into the rocks and a butterfly came out. It was as simple as that. Birds flew over the shack rejoicing; they had a mile-long patch of sweet blueberries all the way down to the timberline. For the last time I went out to the edge of Lightning Gorge where the little outhouse was built right on the precipice of a steep gulch. Here, sitting every day for sixty days, in fog or in moonlight or in sunny day or in darkest night, I had always seen the little twisted gnarly trees that seemed to grow right out of the midair rock. And suddenly it seemed I saw that unimaginable little Chinese bum standing there, in the fog, with that expressionless humor on his seamed face. It wasn't the real-life Japhy of rucksacks and Buddhism studies and big mad parties at Corte Madera, it was the realer-than-life Japhy of my dreams, and he stood there saying nothing. "Go away, thieves of the mind!" he cried down the hollows of the unbelievable Cascades. It was Japhy who had advised me to come here and now though he was seven thousand miles away in Japan answering the meditation bell (a little bell he later sent to my mother in the mail, just because she was my mother, a gift to please her) he seemed to be standing on Desolation Peak by the gnarled old rocky trees certifying and justifying all that was here. "Japhy," I said out loud, "I don't know when we'll meet again or what'll happen in the future, but Desolation, Desolation, I owe so much to Desolation, thank you forever for guiding me to the place where I learned all. Now comes the sadness of coming back to cities and I've grown two months older and there's all that humanity of bars and burlesque shows and gritty love, all upsidedown in the void God bless them, but Japhy you and me forever we know, O ever youthful, O ever weeping." Down on Report Title - p. 268 of 558

the lake rosy reflections of celestial vapor appeared, and I said "God, I love you" and looked up to the sky and really meant it. "I have fallen in love with you, God. Take care of us all, one way or the other." To the children and the innocent it's all the same. And in keeping with Japhy's habit of always getting down on one knee and delivering a little prayer to the camp we left, to the one in the Sierra, and the others in Marin, and the little prayer of gratitude he had delivered to Sean's shack the day he sailed away, as I was hiking down the mountain with my pack I turned and knelt on the trail and said "Thank you, shack." Then I added "Blah," with a little grin, because I knew that shack and that mountain would understand what that meant, and turned and went on down the trail back to this world. [Kero2] 1958.8 Kerouac, Jack. The Dharma bums.[ID D29211]. (8) Sekundärliteratur Real-life person / Character name Jack Kerouac = Ray Smith Gary Snyder = Japhy Ryder Allen Ginsberg = Alvah Goldbook Neal Cassady = Cody Pomeray Philip Whalen = Warren Coughlin Locke McCorkle = Sean Monahan John Montgomery = Henry Morley Philip Lamantia = Francis DaPavia Michael McClure = Ike O'Shay Peter Orlovsky = George Kenneth Rexroth = Rheinhold Cacoethes Alan Watts = Arthur Whane Caroline Kerouac = Nin Carolyn Cassady = Evelyn Claude Dalenberg = Bud Diefendorf Natalie Jackson = Rosie Buchanan Quellen : Aiken, Charles Francis. India and Buddhism. (New York, N.Y. : Parke, Austin, and Lipscomb, 1917). Asvaghosa. The Buddhacarita ; or, Acts of the Buddha. (Calcutta : Baptist Mission Press, 1935-1936). Buddhaghosha. Visuddhi magga. Burlingame, E.W. Buddhist parables. (New Haven, Conn. : [s.n.], 1922). Carus, Paul. The gospel of the Buddha. (Chicago, Ill. : Open Court, 1915). Digha nikaya. The dialogues of the Buddha. (London : Hamphrey Milford, 1921). Goddard, Dwight. A Buddhist bible. (Thetford, Vt., 1932). 2nd rev. ed. (New York, N.Y. : E.P. Dutton, 1938). [Anthologie buddhistischer Texte ; enthält Diamond sutra, Surangama sutra, Lankavatoara]. Horne, Charles F. The sacred books and early literature of the East ; vol. 18. (New York, N.Y. : Parke, Austin, and Lipscomb, 1917). Hui-neng. The platform sutra. Lotus sutra. Pure land sutras. Suzuki, Daisetz Teitaro. The Dhampada. Warren, Henry Clarke. Buddhism in translations. (Cambridge, Mass. : Harvard University, 1909). Report Title - p. 269 of 558

Kerouac dedicated his novel to Han Shan. In the novel he not only portrayed his friendship with Gary Snyder, Allen Ginsberg, Phillip Whalen and other writers, but also described in detail Snyder's translation of Han Shan's poems and a Han Shan spirit in Snyder. This novel pushed Han Shan onto the American countercultural stage as a new mysterious Beat hero, while Snyder became a new living guru for the Beat Generation. 2004 Miriam Levering : While Kerouac was in Berkeley in 1955 and 1956 he was a 'real' Buddhist, and his novel The Dharma bums, written about his friendship with Gary Snyder, gives expression to real Buddhist insights and teachings. He wanted to devote his life to expressing dharma in wariting and conveys authentic Buddhist messages. The Dharma bumsm in which Kerouac uses himsels as a model for the narrator (Ray Smith), Gary Snyder as the model for the hero of the novel (Japhy Ryder), and Allen Ginsberg as the model for Ray Smith's poet friend (Alvah Goldbook). But that best-selling novel was largely dismissed by literary critics as superficial, a kind of playing with Buddhism on the part of an author who was irresponsible, immoral, and undisciplined. Beginning in 1953, Kerouac spent several years in concentrated Buddhis reading, study, and practice. Buddhism became central to his life and writing for the next few years. Much of the novel draws a contrast between Ray Smith's attempts to practice Buddhism and those of Japhy Ryder, ways that correspond to what we know of the real ways of practicing Buddhism of Kerouac and Gary Snyder. But as the narrative time of the novel moves forward, tremendously admire Japhy's way of practicing Buddhism, and as the novel progresses Ray clearly becomes influenced by it. One of the central structural devices of the book is the contrast it draws between Ray Smith's idea of bhikkhuhood and Japhy Ryder's model of Buddhist monastic life. Ray has also been practicing the Buddhist 's restraint of body, speech, and mind. Japhy, according to Ray, has learned Chinese and Japanese and become an Oriental scholar and discovered the greates Dharma bums of them all, the Zen lunatics of China and Japan. He too is practicing a kind of monastic simplicity. In Berkeley, Ray visits Japhy's small house, where he studies, meditates, and work on translating the poems of Hanshan. The Chinese poet Hanshan, Ray learns, is one of Japhy's great heroes and the chief model for his Buddhist practice. There are two themes in the book that combine to make up the book's central Buddhist message, that America can be a Pure Land, a Buddha Land.The first theme is the association between purity, American mountains, and Buddhist realization. Japhy teaches Ray that mountains are the place where buddhas and 'true emptiness-marvelous being' are most directly experiences. Japhy and Ray agree, that America, this saha-world, is far from being a Pure Land. Both are critical of what America has become in the post-war period, the cold-war period of prosperity, the rush to experience the isolated conformist life of the suburbs, 'the organization man', the threat of the bomb, and the newly available wealth of electric appliances and TV. The Dharma bums introduced the public to a romanticized and simplified version of the ideals, teachings, and practices of Buddhism in general. It also introduced readers to the wisdcom of Zhuangzi, Hanshan, Japanese haiku poets, and Buddhist masters. It also introduced readers to the long tradition in China and Japan of celebrating a life of wandering outside the settled world, and particularly in mountains, as a purifying and revivifying rout to the deepest kinds of human understanding of the world, the void, and the self. It also introduced readers to the notion that life's deepest meaning could be found in purifying the self and benefiting others, empowered by the dharma. Report Title - p. 270 of 558

2007 Wang I-chun : Jack Kerouac, one of the leading members of the Beat Generation of the 1950s, impressed his readers with his melancholic sentiment, elegant style, and the themes of migration and exile. In his fictional and non-fictional writings especially, the recurrent motifs such as mutability of life, crossing on the borderlands and the discontent about life manifest the yearnings of the American lost generation. Throughout all the descriptions of the desperation and suffering of his characters, there is always a tough quality of the American spirit bespeaking the possibility of redemption and rejoicing of modern life through religion, especially Zen Buddhism. Kerouac confesses in several interviews that he was influences by Mahayana. Kerouac wins his celebrity by publishing a series of novels with his main characters troubled by their environment, economical problems and disengaged human relationship. The Dharma bums proclaims the incorporation of Buddhism and Christianity in the life of the main character Smith. With the experience of spending a summer in isolation on the top of the Cascade Mountains as a fire look out, Kerouac uses the theme of migration to express another breakthrough : a 'satori', or sudden enlightenment. The Dharma bums represents a migration that evolves into a journey to appreciate a multitude of human lives and spirits. The mutability of life seems to be more keen and poignant because death and suffering fall upon Kerouac's acquaintances. He entitles his novel the wandering pilgrims. The speaker for Buddhism is Japhy who explains for Ray the meanings of Dharma. Basically, Dharma is trugh law, nature and concept. The ultimate Dharma as understood by Buddhists is to learn not to be overpowered by external phenomena, but Dharma to Kerouac does involce compassion and empathy. Awareness of death prompts the Buddha to perceive the ultimate futility of worldly concerns and pleasures. Many of Kerouac's characters are devoted to transitory pleasures and material objects, and they are depicted as foolishly believing that wealth, power, friends, and family will bring lasting happiness. However, the calling from eternity is apprehended only by those who show real compassion and love. Kerouac's most impressive dialogue revealing Buddhist teaching appears in Japhy Ryder. In Ryder he has merged the famous Buddhist disciple, Han Shan. Throughout his years of traveling and writing, Kerouac tries to find Buddhism as an agent of equilibrium in his life and to provide an impetus to become a poet. His characters go to wilderness, to visit the landscapes that were infrequently visited, and they tend to cross the boundaries of physical realms to be enlightened by the simplest truth of nature. In The Dharma bums Kerouac found his heaven, his Promised Land on the cold and windy Desolation Peak and he feels the energy of a blade of grass that is anchored on a rock. Along the road leading to Dalhart of Texas, he found the land was all mesquite and waste. Report Title - p. 271 of 558

2013 Bent Sorensen : Kerouac's personal struggle with his childhood catholic belief which trapped him in unpleasant feeling of guilt at not being sufficiently devout and holy also served as an impetus for his quest for alternative enlightenment. It seemed for a while that travelling might offer one way for him to gain freedom from social and subjective repressions ; then it seemed that valorizing the ideal of madness might be another form of freedom from societal norms, and a productive means to deal with the effects of childhood guilt and the public conformity saturating American life in ehe 1950s. The form of salvation Kerouac read into Buddhism was the potential for cessation of suffering, and his subsequent concept of heaven became a mixture of a Christian paradise and a Buddhist non-place of non-existence, nirvana. Kerouac sometimes envisaged nirvana as a condition that he could inhabit while still living here on earth, usually when he was closely in touch with the land and its unpretentious inhabitants, whom Kerouac called the fellaheen. The novel starts out with a positive valorization of both social underdogs and outcasts, the titular characters known as dharma (or truth) bums. After Smith encounters Ryder's brand of Zen Buddhism with its emphasis on the mysteries and riddles of Zen practices, the novel eulogizes the so-called Zen lunatics of ancient Japan and China and contemporary California, where Japhy pursues free love, scholarship, poetry and mountaineering as if they were one and the same thing. This philosophy and life-style soon become so attractive to Smith that he apprentices himself to Ryder in order to refine his own brand of Buddhism with its emphasis on suffering and aloneness in the void as the central human condition. Smith characterizes himself as 'a serious Buddhist'. The clearest example shifting valorization of madness concerns a minor character named Rosie, who suddenly goes mad and commits suicide. Smith's reaction to the death of Rosie quickly becomes inscribed in a guilt narrative that undermines his declared Buddhist credo that all is an illusion and that pain is not real. For Kerouac, it seems as if madness has the potential, in Zen terms, to express a ceasing to grasp after conventional reality, an abandonment of conventional reason, and a pointer to the ultimate reality of a person's egolessness. While the mad ones promise much by way of liberation of mind and body, they ultimately succumb to silence and death, and Kierouac's narrators fall back on a Christian paradism to explain this as punishment for sin. In the next decade of his life, Kerouac never again systematically examined Buddhist spirituality as a remedy for existential anomie and catholic guilt, but rather turned to alcohol do dull his pains. Catholicism circumscribed and tainted Kerouac's declared Buddhist creed from the very beginning, and it is the failure of his culture hoeroes or bodhisattvas to deliver on their promise of detachment from the material world, and from the ego-constraints of conformism, that leads him back into despair on the peak of desolation. He wrote to Philip Whalen : "I'd be ashamed to confront you and Gary [Snyder] now I've become so decadent and drunk and dontgiveashit… I'm not a Buddhist any more, I'm not anyting, I don't care. I do care about hearts… I was all prophesied on Desolation." [Sny16:S. 18,Wik,Kero4,Kero6,Kero1,Kero2] Report Title - p. 272 of 558

1960 Kerouac, Jack. The scripture of the golden eternity [ID D34297]. Sekundärliteratur : Sarah Haynes : The scripture is a remarkable Buddhis sutra that reveals aspects of different traditions. What we see in the title is the Christian influence that remained with Kerouac even when he was in the process of writing a 'traditional' Buddhist text. Kerouac loaded the short scriptures with haikus, Zen koans, poetry, prose and meditations that reflected his inner search for enlightenment and outward quest for the meaning of the universe. He focused the material of his sutra around the Buddhist notion of emptiness and the nature of form as being consistent with concepts of emptiness. While he offered a meditation of emptiness and form, it is important to note that he's emphasis was on the golden eternity. The manner in which Kerouac presented his golden eternity used the form of Buddhist sutras ; he employed the Zen practice of koans. This was a departure for him since at this point in his life he was not as interested in Zen Buddhism as he was with other Mahayana schools. He saw Mahayana as the purer form of Buddhism, writing that 'Mahayana is the essence of reality'. Kerouac's original influence was that of the Indian Mahayana Buddhism, and, as is evident, his interest in Zen was limited, but at the same time he had respect for D.T. Suzuki. The blissful and 'golden' tone of Scripture is an important aspect of his sutra because it could be said to be a direct reflection of his experience of awakening. The knowledge that Kerouac reaped from his enlightenment experience was that which he wrote as the first teaching of the golden eternity. In Scripture he continued to focus on the Buddhist view regarding emptiness, nothingness and arbitrary conceptions. [Kero3] 1960 Kerouac, Jack. Pomes all sizes. (San Francisco : City Lights Books, 1992). [Geschrieben 1960]. "Buddha was not a medicine man, He was a beyond-partition man, - Nor did he limp for duty And crawl For charity' Chuangtse Buddha is God, the father of Jesus Christ AND GOD IS GOD" "I used to sit under trees and meditate on the diamond bright silence of darkness… And many a time the Buddha played a leaf on me at midnight thinking-time, to remind me 'This Thinking Has Stopped', which it had because no thinking was there but wasn’t liquidly mysteriously brainly there" [Kero1] Report Title - p. 273 of 558

1966-1976.2 Kulturrevolution. (2) : Westliche Literatur während der Kulturrevolution Die klassische und moderne chinesische Literatur und die Weltliteratur wird negiert. In den Buchhandlungen stehen nur die Werke von Karl Marx, Friedrich Engels, Wladimir Iljitsch Lenin, Iossif Wissarionovitch Stalin und Mao Zedong. In den Bibliotheken darf man keine ausländische Literatur ausleihen, viele Werke werden als Abfall verkauft oder verbrannt, Übersetzungen werden verboten und nur heimlich geschrieben. Die einzigen erlaubten Übersetzungen sind Texte von Eugène Pottier, der Autor der Internationale und ausgewählte Gedichte von Georg Weerth wegen seiner Freundschaft mit Karl Marx. Bertolt Brecht und Huang Zuolin werden während der Kulturrevolution verboten. Huang kommt in Gefangenschaft. "Livres confidentielles", die von einigen ausgewählten Rotgardisten gelesen werden : Camus, Albert. Ju wai ren. = L'étranger. Garaudy, Roger. Ren de yuan jing. = Perspectives de l'homme. Kerouac, Jack. Zai lu shang. = On the road. Salinger, J.D. Mai tian li de shou wang zhe. = The catcher in the rye. Sartre, Jean-Paul. Yan wu ji qi ta. = La nausée. Xian dai ying mei zi chan jie ji wen yi li lun wen xuan. (Bei jing : Zuo jia chu ban she, 1962). [Sélection des essais théoriques littéraires des bourgeois anglais et américains modernes]. ¤¥•ͤƣƤƥƦ‡ðƏÇJ [BRE1:S. 55,Dav,All,EA1,ZhaYi1:S. 39,Sar1:S. 231,ZhaYi2:S. 193-201,Din10:S. 34]

Bibliographie : Autor 1956 Kerouac, Jack. Some of the dharma. (New York, N.Y. : Viking, 1997). [Geschrieben 1956]. [WC] 1958 Kerouac, Jack. The Dharma bums. (London : A. Deutsch, 1958). http://yanko.lib.ru/books/lit/kerouacbums.htm#_Toc499421398. [WC] 1960 Kerouac, Jack. The scripture of the golden eternity. (New York, N.Y. : Totem Press, 1960). http://www.prahlad.org/disciples/scripture_of_the_golden_eternity.htm. [WC] 1971 [Kerouac, Jack]. Cong ran shao chu fa : zha ji, yu yan, pi ping. Jialuoge deng zhu. (Taizhong : Pu tian chu ban she, 1971). (Pu tian wen ku ; 32). [Original-Titel nicht gefunden]. ğζηǟʪ : θLCDǏ̥ [WC] 1980-1985 Kerouac, Jack. Zai lu shang. Kairuake ; Huang yushi, Shi Xianrong yi. In : Wai guo xian dai pai zuo pin xuan. Vol. 3 [ID D16726]. Übersetzung von Kerouac, Jack. On the road. (New York, N.Y. : Viking Press, 1957). [Geschrieben 1951]. MʽĶ [YuanK2] 1999 [Kerouac, Jack]. Lu tu shang : pan ni yu fan kang shi dai yong yuan bu mie de ming zhu. Kailuyake zhu ; Liang Yong'an yi. (Taibei : Taiwan shang wu, 1999). Übersetzung von Kerouac, Jack. On the road. (New York, N.Y. : Viking Press, 1957). [Geschrieben 1951]. ιʶĶ : ĚκEþÿ ¥ǯλȜμ'ˆ‰ [WC] 1999 [Kerouac, Jack]. Zai sheng ming de lu tu zhong. Jiake Keluyake zhu ; Chen Cangduo yi. (Taibei : Taibei xian san chong shi, 1999). Übersetzung von Kerouac, Jack. On the road. (New York, N.Y. : Viking Press, 1957). [Geschrieben 1951]. M.Þ'ιʶ” [WC]

Bibliographie : erwähnt in 1995 Tonkinson, Carole. Big sky mind : Buddhism and the Beat Generation. (New York, N.Y. : Riverhead Books, 1995). [Betr. u.a. Jack Kerouac]. [WC] Report Title - p. 274 of 558

1996 Li, Si. Kua diao de yi dai : Jinsibao, Keluyake, Boluosi ren sheng yu wen xue de wan ge = The beat generation. (Haikou : Hainan chu ban she, 1996). [Betr. Allen Ginsberg, Jack Kerouac, William S. Burroughs]. νξ'¥ˏz$œp z_.Ċ‡ô'οR [WC] 2000 [Gifford, Barry ; Lee, Lawrence]. Kua diao de xing lu zhe : hui yi Jieke Keluyake. Bali Jifude, Laolunsi Li ; Hua Ming, Han Xi, Zhou Xiaoyang yi. (Nanjing : Yilin chu ban she, 2000). (Zhuan ji wen xue yi cong). Übersetzung von Gifford, Barry ; Lee, Lawrence. Jack's book : an oral biography of Jack Kerouac. (New York, N.Y. : St. Martin's Press, 1978). νξ'Ħʽ~ : πρςσ̣ [WC] 2002 Pynn, Tom. Jack Kerouac and the Diamond Sutra ; or what happens when Beat meets Buddha. In : Southeast review of Asian Studies ; vol. 24 (2002). [WC] 2004 Levering, Miriam. Jack Kerouac in Berkeley : reading The Dharma Bums as the work of a Buddhist writer. In : Pacific World: Journal of the Institute of ; 3rd series, no. 6 (Fall 2004). http://www.shin-ibs.edu/documents/pwj3-6/03Levering36.pdf. [WC] 2005 Haynes, Sarah. An exploration of Jack Kerouac's Buddhism: text and life. In : Contemporary Buddhism: An Interdisciplinary Journal ; vol. 6, no. 2 (Nov. 2005). http://www.thezensite.com/ZenEssays/Miscellaneous/KerouacBuddhism.html. [AOI] 2007 Wang, I-chun. Landscape, migration, and identity-construction: spiritual quest via the Zen path in Jack Kerouac's The Dharma bums and On the road. In : Tamkang review ; vol. 37, no 4 (2007). [AOI] 2013 Sorensen, Bent. Buddhism, madness and movement: triangulating Jack Kerouac's belief system. In : Encountering Buddhism in twentieth-century British and American literature. Ed. by Lawrence Normand and Alison Winch. (London : Bloomsbury, 2013). [ZB]

Kéroulée, Georges de (um 1860) : Französischer Diplomat Biographie 1861 Georges de Kéroulée ist französischer Botschafter in Beijing?. [Boot]

Bibliographie : Autor 1861 Kéroulée, Georges de. Souvenirs de l'expédition de China : un voyage à Pékin. (Paris : P. Brunet, 1861). [Bericht über die Gesandtschaft von 1860-1861]. [Beijing]. https://archive.org/stream/souvenirsdelexp00krgoog#page/n7/mode/2up. [Boot]

Kerr, Alfred = Kempner, Alfred (Breslau 1867-1848 Hamburg) : Schriftsteller, Journalist, Theaterkritiker Biographie 1928 Alfred Kerr schreibt zum Tode von Klabund : Klabund hatte kein Glück. Nur das Glück, ein Dichter zu sein ; einer, der vor sich hindichtete, vor sich hinsummte. – Was aus ihm quoll, war nicht gekrampft, nicht zeitgierig, nicht programmatisch und nicht musiklos. Klabund war ein Musizierer gewesen. [FanW1:S. 295]

Kerr, Archibald Clark (Australien 1882-1951 Greenock, Schottland) : Englischer Diplomat, Lord Inverchapel Biographie 1938-1942 Archibald Clark Kerr ist Botschafter des britsichen Konsulats in Chongqing. [Leut7:S. 529] Report Title - p. 275 of 558

Kerr, Archibald John = Kerr, Archibald John Kerr Clark, Baron Inverchapel (Watson's Bay bei Sydney 1882-1951 Greenock) : Diplomat Biographie 1938-1942 Archibald John Kerr ist Botschafter an der Botschaft in Beijing. [ODNB] 1938.05.25-06.12W.H.Auden and Christopher Isherwood stayed in Shanghai. They met Ambassador Archibald John Kerr and Rewi Alley. [Aud5:S. 227, 238-240]

Kerr, Douglas (um 2007) : Professor School of English, University of Hong Kong Bibliographie : Autor 2007 A century of travels in China : critical essays on travel writing from the 1840s to the 1940s. Ed. by Douglas Kerr and Julia Kuehn. (Hong Kong : Hong Kong University Press, 2007). www.oapen.org/download?type=document&docid=448539. [AOI]

Kerr, John G. = Kerr, John Glasgow = Jia Yuehan (Duncansville, Ohio 1824-1901 Guangzhou, Guangdong) : Medizinischer Missionar Board of Foreign Mission of the Presbyterian Church in the U.S.A., Arzt Biographie 1854 John G. Kerr kommt in Hong Kong an. [And] 1855-1898 John G. Kerr ist Arzt des Hospital of the Medical Missionary Society in Guangzhou (Guangdong). [Shav1] 1892-1898 John G. Kerr gründet das erste Spital in China für die Behandlung von Geisteskranken. [Shav1]

Bibliographie : Autor 1865-1871 Guangzhou xin bao. Gegründet von John Chalmers und John G. Kerr. (Guangzhou : [s.n.], 1865-1871). τυƍk [Ben] 1870 Kerr, John G. ; He, Liaoran. Hua xue chu jie. (Guangzhou : Bo ji yi ju, 1870). [Abhandlung über Chemie]. [New] 1873 Kerr, J[ohn] G. The Canton directory. (Canton : Printed by James Parker, Canton Printing Office, 1873). [SOAS] 1873 Kerr, John G. Chinese medicine. In : China review ; no 3 (1873). [SOAS] 1894 Kerr, J[ohn] G. A vocabulary of diseases based on Thomson's Vocabulary and Whitney's Anatomical Terms : for the Committee on Nomenclature of the Medical Missionary Association of China. (Shanghai : American Presbyterian Mission Press, 1894). [WC]

Kerr, Philip (Edinburgh 1956-) : Schriftsteller Bibliographie : Autor 1994 [Kerr, Philip]. Suo wei mou sha. Feilibu Kai'er zhu ; Jiang Enna yi zhe. (Taibei : Lin bai chu ban she, 1994). (Tui li zhi zui jing xuan ; 1). Übersetzung von Kerr, Philip. A philosophical investigation. (New York, N.Y. : Farrar, Straus, Giroux, 1993). φχ͓͒ [WC] Report Title - p. 276 of 558

Kerr, Phyllis Forbes (um 1996) Bibliographie : Autor 1838-1840 Forbes, Robert Bennet. Letters from China : the Canton-Boston correspondence of Robert Bennet Forbes, 1838-1840. Compiled and edited, and with background essays, by Phyllis Forbes Kerr. (Mystic, Ct. : Mystic Seaport Museum, 1996). http://leddynamic.net/letters-from-china-the-canton-boston -correspondence-of-robert-bennet-forbes-1838-1840.pdf. [WC]

Kerr, William (Hawick 1779-1815 Colomo, Sri Lanka) : Botaniker Biographie 1804-1812 William Kerr sammelt Pflanzen für Kew Gardens in Guangzhou und Macao. [FanF1:S. 164,Wik]

Kersten-Thiele, Wilhelm (Dortmund 1913-1988 Göttingen) : Theologe, Missionswissenschaftler Bibliographie : Autor 1956 Kersten-Thiele, Wilhelm. Die Mission im technischen Zeitalter. (Düsseldorf : Schaffnit, 1956). (Schriftenreihe der Deutschen Ostasien-Mission ; 2). [WC]

Kervran, Monik (um 1982) : Centre national de la recherche scientifique Bibliographie : Autor 1982 Pirazzoli-t'Serstevens, Michèle ; Kervran, Monik ; Nègre, Arlette. Fouilles à Qal'at al-Bahrain = Excavation of Qal'at al-Bahrein = Hafriyat Qual'at al-Bahrayn. (Bahrain : Ministère de l'Information, Direction de l'archéologie et des musées, 1982).

Kerzencev, Platon Michailovic (1881-1940) : Russischer Schrisftsteller Bibliographie : Autor 1928 [Kerzencev, Platon Michailovic]. Kai'erxiancuifu. Lu Xun yi. In : Ben liu ; vol. 1, no 4 (1928). Übersetzung von Kerzencev, Platon Michailovic. Moskva. (1924). ͽžψω@ [FiR5]

Kessel, Joseph (Entre Rios, Argentinien 1898-1979 Avernes, Val-d'Oise) : Französischer Schriftsteller, Journalist, Abenteurer Bibliographie : Autor 1938 Falanxi duan pian xiao shuo ji. Li Qingya xuan yi. (Shanghai : Shang wu yin shu guan, 1938). [Enthält Novellen von : Marguerite de Navarre, Voltaire, Théophile Gautier, Prosper Mérimée, Honoré de Balzac, Emile Zola, Alphonse Daudet, Guy de Maupassant, François Coppée, Auguste de Villiers de L'Isle-Adam, Anatole France, Marcel Schwob, Andé Maurois, Paul Morand, Joseph Kessel, Pierre de Nolhac]. cϊȕ345I¶ [WC] 1987 [Kessel, Joseph]. Qi shi. Kaisaier ; Guo Taichu yi. (Shanghai : Shanghai yi wen chu ban she, 1987). Übersetzung von Kessel, Joseph. Les cavaliers. (Paris : Gallimard, 1967). ϋ [WC] Report Title - p. 277 of 558

Kessle, Gun (Haparanda 1926-2007 Dagarn außerhalb Skinnskatteberg) : Schwedischer Photograph, Schriftsteller Bibliographie : Autor 1965 Myrdal, Jan ; Kessle, Gun. Chinese journey. Photographs by Gun Kessle, text by Jan Myrdal. (London : Chatto & Windus, 1965). [LOC] 1977 Myrdal, Jan. Sidenvägen : en resa fran Höga Pamir och Ili genom Sinkiang och Kansu. Jan Myrdal : bilder av Gun Kessle. (Stockholm : Norstedt, 1977) = Myrdal, Jan. The silk road : a journey from the High Pamirs and Ili through Sinkiang and Kansu. Jan Myrdal ; translated from the Swedish by Ann Henning ; photos by Gun Kessle. (New York, N.Y. : Pantheon Books, 1979) = Myrdal, Jan. Die Seidenstrasse. Übers. aus dem Schwedischen von Wolfdietrich Müller. (Wiesbaden : F.A. Brockhaus, 1981). [Bericht der Reise 1976, Taschkurgan (Xinjiang), Takla Makan, Ili-Gebiet, Gansu, , Chengdu, Yangzi, Wuhan]. [Cla]

Kesson, John (um 1854) Bibliographie : Autor 1854 Kesson, John. The cross and the dragon : or, The fortunes of ; with notices of the christian missions and missionaries, and some account of the Chinese secret societies. (London : Smith, Elder ; Bombay : Smith, Taylor, 1854). http://umaclib3.umac.mo/record=b2578923.

Kesting, Marianne (Bochum 1930-) : Professorin für Komparatistik, Ruhr-Universität Bochum Bibliographie : Autor 1992 [Kesting, Marianne]. Bulaixite. Mali’annuo Kaisiting zhu ; Luo Tilun yin. (Beijing : Zhongguo she hui ke xue chu ban she, 1992). (Wai guo zhu ming si xiang jia yi cong). Übersetzung von Kesting, Marianne. Bertolt Brecht in Selbstzeugnissen und Bilddokumenten. (Hamburg : Rowohlt, 1959). (Rowohlts Monographien ; 37). ›όŁ

Kestutis, Kasparavicius (Aukštadvaris 1954-) : Illustrator Bibliographie : Autor 1998 [Singer, Isaac Bashevis]. Zi ren wei shi gou de mao he zi ren wei shi mao de gou. Yisa Xinge wen ; Kasitetisi [Kasparavicius Kestutis] tu ; Zhou Lan yi. (Taibei : Taiwan mai ke, 1998). (Yisa Xinge ; 2. Hui ben shi jie shi da tong hua ; 18). Übersetzung von vier Short stories aus : Singer, Isaac Bashevis. Stories for children. (New York, N.Y. : Farrar, Straus and Giroux, 1984). ƶȉύώϏ'˫Óƶȉύώ˫'Ϗ [Enthält] : Ou er yu te la fang. Zi ren wei shi gou de mao he zi ren wei shi mao de gou. Shuo shu ren na fa da yu ta de ma er su si. Lei bu xiu shi he kang ni wu po. [WC]

Keswick, Maggie = Keswick, Margaret (Cowhill, Dumfriesshire 1941-1995 London) : Autorin, Gartendesignerin Report Title - p. 278 of 558

Bibliographie : Autor 1978 Keswick, Maggie. The Chinese garden : history, art & architecture. Contributions and conclusion by Charles Jencks. (New York, N.Y. : Rizzoli, 1978). [WC]

Keswick, William (Dumfriesshire 1834-1912 Eastwood Park, Great Bookham, Surrey) : Politiker, Diplomat, Geschäftsmann Biographie 1855 William Keswick kommt in Hong Kong an und arbeitet für Jardine Matheson. [Wik] 1865-1866 William Keswick ist Chairman des Municipal Council in Shanghai. [Wik] 1880-1881 William Keswick ist Chairman von Hong Kong and Shanghai Banking Corporation. [Wik] 1882-1886 William Keswick ist Partner von Jardine Matheson Office in Hong Kong. [Wik]

Ketcham, John B. (um 1931-1938) : Amerikanischer Diplomat Biographie 1931-1934 John B. Ketcham ist Konsul des amerikanischen Konsulats in Danshui. [Dans1] 1938 John B. Ketcham ist Konsul des amerikanischen Konsulats in Shantou. [Dans1]

Ketchum, Arthur (um 1900) Bibliographie : Autor 1920 Hu, Shi. Chang shi ji. (Shanghai : Ya dong tu shu guan, 1920). [Anthologie Lyrik]. [Enthält Übersetzungen von] : Campbell, Thomas. [Ein Gedicht]. (1908). Browning, Robert. Optimism (1914). Byron, George Gordon. Ai Xila = The Isles of Greece. (1914). Ketchum, Arthur. Mu men xing = Ballad of the cemetery gate. (1915). Teasdale, Sara. Over the roofs. ϐϑ¶ : ̦ɛ—¶ Hu, Shi. Chang shi hou ji. [Enthält Übersetzungen von acht englischen Gedichten] : Thomas Hardy, John Donne, Robert Browning, Thomas Carlyle, Percy Bysshe Shelley, Henry Wadsworth Longfellow, Edward FitzGerald. ϐϑϒ¶ [WC]

Ketels, Henri (gest. 1950) : Belgischer Diplomat Biographie 1902-1906 Henri Ketels ist Generalkonsul des belgischen Konsulats in Tianjin. [Wik]

Ketteler, Clemens von = Ketteler, Klemens von (Potsdam 1853-1900 Beijing, ermordet) : Diplomat Biographie 1880-1883 Clemens von Ketteler ist Dolmetscher-Eleve für Chinesisch an der deutschen Gesandtschaft in Beijing. [Kuo20] 1884-1890 Clemens von Ketteler ist Gesandter der deutschen Gesandtschaft in Beijing. [Kuo20] Report Title - p. 279 of 558

1887 Clemens von Ketteler hat die Leitung des deutschen Konsulats in Tianjin. [Kuo20] 1890-1892 Clemens von Ketteler hält sich in Deutschland auf. [Kuo20] 1899-1900 Clemens von Ketteler ist bevollmächtiger Gesandter der deutschen Gesandtschaft in Beijing. [Cou] 1900 Die Ermordung von Clemens von Ketteler veranlasst die deutsche Regierung, das Ostasiatische Expeditionskorps nach China zur Niederschlagung der Boxerbewegung zu entsenden. Ausserdem sollten deutsche Soldaten dauerhaft in Gaomi und Jiaozhou stationiert weerden. [LeutM2:S. 250]

Bibliographie : erwähnt in 1936 Schreiber, Hermann. Opfergang in Peking : ein Buch um das Sterben des Gesandten von Ketteler. (Berlin : Scherl, 1936). [Clemens von Ketteler 1900]. [Clemens von Ketteler]. [WC]

Kettelhut, Silvia (Lübeck-Travemünde 1965-) : Übersetzerin Bibliographie : Autor 1992 Lao, She. Sperber über Peking. Aus dem Chinesischen von Sylvia Kettelhut ; mit einem Nachw. von Wolfgang Kubin. (Freiburg i.B. : Herder, 1992). Übersetzung von Lao, She. Zheng hong qi xia. (Beijing : Ren min wen xue chu ban she, 1980). Žϓϔļ [WC] 1997 Kettelhut, Silvia. Nicht nur der Rikschakuli : Frauendarstellung und Geschlechterverhältnis im Werk Lao Shes. (Frankfurt a.M. : P. Lang, 1997). (Europäische Hochschulschriften ; Reihe 27. Asiatische und afrikanische Studien ; Bd. 61). [WC] 1997 Wang, Anyi. Zwischen Ufern : Roman. Aus dem Chinesischen von Silvia Kettelhut ; mit einem Nachw. von Wolfgang Kubin. (Berlin : Edition q, 1997). Übersetzung von Wang, Anyi. Mi ni. (Nanjing : Jiangsu wen yi chu ban she, 1990). ˦͠ [WC]

Ketter, Carlo (um 1982) : Luxemburgischer Diplomat Biographie 1982 Carlo Ketter wird Botschafter der luxemburgischen Botschaft in Beijing. [LAC]

Ketterer, Henri (Paris 1907-1999 Nantes) : Jesuit, Mathematikprofessor Biographie 1937 Henri Ketterer kommt in China an. [Int] 1937 Henri Ketterer besucht die Ecole de langues 'Chabanel' in Beijing. [Int] 1942 Henri Ketterer wird in Shanghai zum Priester geweiht. [Int] 1945-1952 Henri Ketterer ist Mathematik Professor an der Université l'Aurore. [Aurora-Universität]. [Int] 1953 Henri Ketterer muss nach Frankreich zurückkehren. [Int]

Ketterer, Roman Norbert (Bräunlingen 1911-2002 Lugano) : Kunsthändler, Auktionator Bibliographie : Autor Report Title - p. 280 of 558

1956 Ketterer, Roman Norbert. Ausser-europäische Kunst : China, Persien, Afrika, Südsee, Peru : 23. Kunstauktion, 11. und 12. April 1956. (Stuttgart : Stuttgarter Kunstkabinett, 1956). [WC]

Kettler, Julius Iwan (Osnabrück 1852-1921 Berlin-Friedenau) : Statistiker, Geograph, Journalist, Herausgeber Bibliographie : Autor 1915 Flemmings Karte von China, Japan und Südasien. Hrsg. von Julius Iwan Kettler. (Berlin : Flemming, 1915). (Kriegskarte ; 18). [WC]

Kewley, Vanya (Calcutta, Indien 1937-2012 England) : Englische Photographin, Film- und Fernsehjournalistin Bibliographie : Autor 1990 Kewley, Vanya. Tibet : behind the ice curtain. (London : Grafton, 1990). [Bericht ihrer Reise 1988, Chengdu, Chamdo, Batang, Litang, Xining, Ge'ermu, Lhasa]. [Copac]

Key, Ellen = Key, Ellen Karolina Sophie (Herrenhaus Sundsholm, Västervik, Schweden 1849-1926 Strand am Vättern) : Schriftstellerin, Reformpädagogin Bibliographie : erwähnt in 1931 Ikuta, Choko ; Honma, Hisao. She hui gai zao zhi ba da si xiang jia. Lin Ben, Mao Yongtang, Li Zongwu yi. (Shanghai : Shang wu yin shu guan, 1931). (Xin zhi shi cong shu. Modern knowledge library). [Abhandlung über politische und soziale Theorien von Karl Marx, Petr Alekseevich Kropotkin, , Leon Trotsky, William Morris, Edward Carpenter, Henrik Ibsen, Ellen Key] [WC]

Keyes, Daniel (Brooklyn, New York 1927-2014 Roca Raton, Florida) : Schriftsteller Bibliographie : Autor 1994 [Keyes, Daniel]. 24 ge Bili : duo zhong ren ge fen lie di ji shi xiao shuo. Tannier Kaisi zuo ; Xiao zhi tang bian yi. (Taibei : Xiao zhi tang wen hua shi ye gong si, 1994). (Dang dai wen ku ; 7). Übersetzung von Keyes, Daniel. The minds of Billy Milligan. (New York, N.Y. : Random House, 1981). 24 ēŀ [WC] 1995 [Keyes, Daniel]. Di wu wei sha li. Dannier Kaisi zhu ; Xiao zhi tang bian yi zu yi. (Taibei : Xiao zhi tang chu ban, 1995). Übersetzung von Keyes, Daniel. The fifth Sally. (London : Hale, 1981). ŒĥĺÆ [WC] 1995 [Keyes, Daniel]. Xian gei a er ji nong de hua shu. Dannier Kaisi zuo ; Zhou Yueling yi. (Taibei : Xiao zhi tang chu ban, 1995). (Dang dai wen ji ; 9). Übersetzung von Keyes, Daniel. Flowers for Algernon. (New York, N.Y. : Harcourt, Brace & World, 1966). ϕÄnžˊϖ'ϗϘ [WC] 2000 [Keyes, Daniel]. Bi li zhan zheng. Dannier Kaisi zhu ; Wang Youci yi. (Taibei : Xiao zhi tang, 2000). (Dang dai wen ji ; 27). Übersetzung von Keyes, Daniel. The Milligan wars. (Tokyo : Hayakawa Shobo, 1994). ŀŭɸ [WC]

Keynes, John Maynard = Keynes, John Maynard Baron (Cambridge 1883-1946 Tilton, Firle, Sussex) : Ökonom, Politiker, Mathematiker Report Title - p. 281 of 558

Bibliographie : Autor 1997 Ying xiang shi jie de zhu ming wen xian. Jing ji juan. Xing Bensi [et al.] zhu bian. (Beijing : Xin hua chu ban she, 1997). [Enthält Auszüge aus] : Smith, Adam. An inquiry into the nature and causes of the wealth of nations. (London : Printed for W. Strahan and T. Cadell, 1776). Marx, Karl ; Engels, Friedrich. Das Kapital : Kritik der politischen Ökonomie. Bd. 1-3. (Hamburg : Meissner, 1867-1894). Keynes, John Maynard. The general theory of employment, interest, and money. (New York, N.Y. : Harcourt, Brace, 1936). Taylor, Frederick Winslow. The principles of scientific management. (New York, N.Y. : Harper, 1947). ʂʃ †'‰ˆ‡ΔōŎœ [WC]

Keyserling, Arnold = Keyserling, Arnold Alexander Herbert Otto Heinrich Constantin (Friedrichsruh 1922-2005 Matrei am Brenner) : Deutsch-österreichischer Philosoph, Religionswissenschaftler Bibliographie : Autor 1964 Keyserling, Arnold. Das Wesen chinesischen Denkens. (Verona : Stamperia Valdonega, 1964). [WC]

Keyserling, Hermann von = Keyserling, Hermann Graf von (Könno, Livland 1880-1946 Innsbruck) : Deutscher Schriftsteller, Philosoph Biographie 1919 Keyserling, Hermann. Das Reisetagebuch eines Philosophen [ID D3039]. Er schreibt : Demnach bedeutet das Chinesentum einerseits ein Überbleibsel aus vergangenen Entwicklungsstadien, andererseits eine Vorwegnahme des Zukunftsideals. Für mich besteht kein Zweifel darüber, dass der Höchstgebildete künftiger Zeiten dem traditionallen Konfuzianer näher stehen wird als dem modernen Menschen, dass die soziale Ordnung der Zukunft der chinesischen ähnlicher sehen wird als dem, was unsere Utopisten erhoffen. Li Changke : Keyserling richtet sich vornehmlich auf die gesellschaftlichen, kulturellen und politischen Aspekte in China. Er schreibt : Das Land ist ein Land des ewigen Friedens und der Ordnung… Das Chinesentum bedeutet einerseits ein Überbleibsel aus vergangenen Entwicklungsstadien, andrerseits eine Vorwegnahme des Zukunftsideals. Für mich besteht kein Zweifel darüber, das der Höchstgebildete künftiger Zeiten dem traditionellen Konfuzianer näher stehen wird als dem modernen Menschen, dass die soziale Ordnung der Zukunft der chinesischer ähnlicher sehen wird als dem, was unsere Utopisten erhoffen. Report Title - p. 282 of 558

Liu Weijian : Als Gast von Richard Wilhelm lernte Keyserling persönlich die 'Alten von Tsingtau' [Qingdao] kennen und gewann einen Einblick in die höchsten Möglichkeiten chinesischen Menschentums. Ihre überindividuelle Gelassenheit gegenüber dem schweren Schicksal und ihre innere Freiheit sowie Vitalität übertrafen Hermann von Keyserlings Erwartung und brachten ihn zu der Erkenntnis, daß der Konfuzianismus keine bloße rationalistische Morallehre, sondern das abstrahierte Schema einer gelebten oder zu lebenden Wirklichkeit sei. Er war davon überzeugt, daß der Höchstgebildete künftiger Zeiten dem traditionellen Konfuzianer, der sich als Teil der ganzheitlichen Lebenswelt begreife, näher stehen werde als dem modernen westlichen Individualisten. Es war, so bemerkte Richard Wilhelm als Augenzeuge, Keyserlings aufrichtige Absicht einer gegenseitigen Verständigung, die das Mißtrauen der Chinesen zerstreute und ermöglichte, das Tiefere aus dem Sein und der Persönlichkeit zu entnehmen und sich in den tiefsten Prinzipien zu verstehen. Eben dadurch wird die Kolonie Qingdao in einen Ort zum lebendigen Kulturaustausch umfunktioniert. Die verschiedenen Verarbeitungen des Qingdao-Themas zeigen einen dynamischen Prozess, der durch die Zeitbedürfnisse bestimmt wird. So wird kurz nach der deutschen Besitzergreifung Qingdao als ein aus der regressiven Mandarinherrschaft befreites Land dargestellt. Fang, Weigui : Keyserling wünscht sich als 'Weiser', als ein die Welt Verstehender, ein Neuordner der Welt, anerkannt zu werden. Auf der einen Seite hatte er Bewunderer, auf der anderen Seite radikale Gegner. In der Vorrede zu seinem Reisetagebuch, das ihn weltberühmt macht, schreibt er : Vorliegendes Tagebuch bitte ich zu lesen wie einen Roman. Keyserling schreibt : China ist das einzige Reich, welches je für eine längere Periode die soziale Frage gelöst hätte, das einzige, in dem die Masse der Bewohner je glücklich war ; mithin das einzige, welches das absolute sozial-politische Ideal der Erscheinungswelt je eingebildet hätte… Und wenn man bedenkt, dass das grosse chinesische Reich schon Jahrtausende entlang kaum schlechter regiert worden ist als das moderne Europa, und dieses ohne die Vermittlung eines Mechanismus, der die Menschen automatisch in Ordnung hielte, einzig dank der moralischen Qualifiziertheit seiner Bürger, so muss man zugeben, dass das durchschnittliche Niveau moralischer Bildung beim chinesischen Literaten ausserordentlich hoch sein muss. Ausserordentlich hoch ist es jedenfalls bei denen, mit welchen ich in Berührung gekommen bin… In diesem Riesenreich, in welchem noch nie radikale Massnahmen gegen bestehende Missbräuche ergriffen worden sind, hat im grossen mehr und dauerndere Ordnung geherrscht als in allen energischer betriebenen Staatswesen ; in diesem Land ohne Polizei, mit Behörden von zweifelhafter Integrität wird im ganzen weniger gestohlen, gemordet, veruntreut, gestritten, gehadert als im so wohlorganisierten Deutschen Reich… Dass die höchste Moral der gebildeten Chinesen erreicht worden ist, sieht Keyserling durch den Einfluss zweier Bücher : "Das ist das Werk zweier Schriften, die seit über zweitausend Jahren alle Erziehung im Reich der Mitte inspiriert haben : das Buch von der Ehrfurcht, das Hiau ging [Xiao jing], und des eigentlichen Katechismus der chinesischen Zivilisation, des Buches der Riten [Li ji]". Das Chinabild von Keyserling ist vor allem von Literaten, hohen Beamten, Konfuzianern, Taoisten und Buddhisten und von Büchern beeinflusst worden. Er zeichnet kein objektives Bild, interessiert sich nicht für den Alltag und das chinesische Gesellschaftssystem. Luo Wei : Keyserling glaubt in dem Geist des chinesischen konfuzianischen Klassizismus eine Zukunftshoffnung zu entdecken. [Döb2:S. 47,LiC1:S. 133-134,FanW1:S. 181, 254-275] Report Title - p. 283 of 558

1920 Keyserling, Hermann von. Philosophie als Kunst. (Darmstadt : Otto Reichel, 1920). Keyserling schreibt : Das bisher vollkommenste Menschentum als Normalerscheinung überhaupt hat China herausgearbeitet, und auch dieses Mal rührt der Erfolg zum grossen Teil daher, dass es sich um ein Volk handelt, in dessen konservativer Gesamtanlage seelische Qualitäten über den geistigen überwogen, mochten diese noch so erheblich sein. Indem der nationale Vollkommenheitsstandard verlangte, dass die Weisheit als Anmut zutage träte, indem dort die Schönheit als Gradmesser der Tiefe beurteilt wurde, und die Moralität als gebildete Natur, indem vor allem der Mittelpunkt des Lebens ins Moralische verlegt wurde, zentrierte es sich tatsächlich im Wesenszentrum, und Chinas werbende Kraft, welche diejenige Englands um ein Vielfaches übertrifft, beweist, dass es den Akzent auf die richtige Stelle gesetzt hat. Fang Weigui : Keyserling wird es nicht müde, die moralische Durchschnittslage der chinesischen Welt gegenüber der von Gegensätzen geprägten geistigen Lage Europas hervorzugeben. Sein Chinabild basiert hauptsächlich auf dem Begriff Moralität. Der Abendländer denke moralisch, der Chinese aber empfinde moralisch. Der Konfuzianismus ist für ihn die Grundkraft der chinesischen Welt. [FanW1:S. 259-260]

Bibliographie : Autor 1913 Keyerling, Hermann von. Über die innere Beziehung zwischen den Kulturproblemen des Orients und des Okzidents : eine Botschaft an die Völker des Ostens. (Jena : E. Diederichs, 1913). 1919 Keyserling, Hermann. Das Reisetagebuch eines Philosophen. (Darmstadt : Otto Reichl, 1919). Bericht seiner Weltreise nach Aden, Ceylon, Indien, Tibet, China, Japan und Amerika 1911-1913. [Boot,Wan]

Keyserlingk, Linde von (Berlin 1932-) : Rundfunkautorin, Journalistin Bibliographie : Autor 1979 Lao-tse. Jenseits des Nennbaren : Sinnsprüche und Zeichnungen nach dem Tao te king. Von Linde von Keyserlingk. (Freiburg i.B. : Herder, 1979). (Herderbücherei ; Bd. 741. Texte zum Nachdenken). [Laozi. Dao de jing]. [WC]

Keyte, John Charles (Manchester, Lancashire 1874-1942 Surrey Mid-Eastern) : Missionar English Baptist Missionary Society Biographie 1904 John Charles Keyte wird Missionar der English Baptist Missionary Society in Xi'an (Shaanxi). [Who4] 1911-1912 John Charles Keyte macht missionare Expeditionen in Shaanxi und der Mongolei. [Who4] 1913-1914 John Charles Keyte ist Sekretär der English Baptist Missionary Society in Xi'an. [Who4] 1914-1915 John Charles Keyte arbeitet als Missionar der English Baptist Missionary Society in der Government Northwest University. [Who4] 1915-1916 John Charles Keyte leitet die Arbeit des YMCA (Young Men's Christian Association) in Xi'an ein. [Who4] 1920 John Charles Keyte wird Kaplan der Shandong Christian University. [Who4] 1922 John Charles Keyte wird Kaplan der Beijing Union Church. [Who4]

Bibliographie : Autor Report Title - p. 284 of 558

1913 Keyte, J[ohn] C[harles]. The passing of the dragon : the story of the Shensi revolution and relief expedition. (London : Hodder and Stoughton, 1913). [Bericht seiner Rettungsaktion von 40 Engländern und Schweden aus Taiyuan (Shanxi) 1911-1912 nach Beijing]. https://archive.org/details/passingofdragons00keytiala. [WC] 1923 Keyte, J[ohn] C[harles]. In China now : China's need and the Christian contribution. (London : United Council for Missionary Education, 1923). [WC] 1924 Keyte, John Charles. Andrew Young of Shensi : adventure in medical missions. (London : The Carey Press, 1924). [Shaanxi]. https://archive.org/details/MN41760ucmf_1. [WC]

Khan, Azizur Rahman (1939-) : Professor of Economics, Department of Economics, University of California, Riverside Bibliographie : Autor 2001 Khan, Azizur Rahman ; Riskin, Carl. Inequality and poverty in China in the age of globalization. (Oxford : Oxford University Press, 2001). [WC]

Khayyam, Omar (Nischapur, Chorasan, Persien 1048-1131 Nischapur) : Philosoph, Dichter, Mathematiker, Astronom Bibliographie : Autor 1971 [Khayyam, Omar]. Kuang jiu chu : Lu bai ji. Aomakaiyan zhuan ; Feizijieluo [Edward FitzGerald] yi ; Meng Xiangsen yi. (Taibei : Chen zhong chu ban she, 1971). Übersetzung von Khayyam, Omar. Rubaiyat of Omar Khayyam, the astronomer-poet of Persia. Translated into English verse by Edward FitzGerald. (London : Bernard Quaritch, 1859). ϙϚϛ : œϜ¶ [WC] 1987 [Khayyam, Omar]. Lu bai ji. Aomajiayin yuan zhu ; Feishijielou [Edward FitzGerald] ying yi ; Huang Kesun yan yi. (Taibei : Shu lin, 1987). Übersetzung von Khayyam, Omar. Rubaiyat of Omar Khayyam, the astronomer-poet of Persia. Translated into English verse by Edward FitzGerald. (London : Bernard Quaritch, 1859). œϜ¶ [WC] 1990 [Khayyam, Omar]. Nu pai yi cao : Ying Han dui zhao cha tu ben. Emo Haiyong yuan zhu ; Aidehua feicijielade [Edward FitzGerald] ying yi ; Li Bo han yi ; Wang Ti cha tu. (Beijing : Zhongguo ren min da xue chu ban she, 1990). Übersetzung von Khayyam, Omar. Rubaiyat of Omar Khayyam, the astronomer-poet of Persia. Translated into English verse by Edward FitzGerald. (London : Bernard Quaritch, 1859). ϝϞϟϠ : ͤ˘ɓϡϢϣ¹ [WC]

Khigerovich, Rafail (um 1956) Bibliographie : Autor 1959 [Khigerovich, Rafail]. Yi ge zuo jia de dao lu : Suilafeimoweizhi de sheng ping he chuang zuo. La Heigeluoweiqi zhu ; Sun Guangying yi. (Beijing : Zhongguo qing nian chu ban she, 1959). Übersetzung von Khigerovich, Rafail. Put' pisatelia : zhizn' i tvorchestvo A. Serfafimovicha. (Moskva : Gos. Izd-vo detskoi lit-ry, 1956). [Abhandlung über Alexander Serafimovich]. Ƽº*'ǒʽ : ϤoÅϥđŶ'.DZÓͻº [WC]

Khoo, Tseen (um 2005) : Monash University Research Fellow Bibliographie : Autor Report Title - p. 285 of 558

2005 Culture, identity, commodity : diasporic Chinese literature in English. Ed. by Tseen Khoo and Kam Louie. (Hong Kong : Hong Kong University Press, 2005). [WC]

Khrapchenko, Mikhail Borisovich (Chizhova 1904-1986) : Literaturhistoriker, Regierungsbeamter Bibliographie : Autor 1987 [Khrapchenko, Mikhail Borisovich]. Yi shu jia Tuo'ersitai. Mi Helapuqinke ; Liu Fenggi, Zhang Jie yi. (Shanghai : Shanghai yi wen chu ban she, 1987). Übersetzung von Khrapchenko, Mikhail Borisovich. Lev Tolstoi kak khudozhnik. (Moskva : Sov. Pisatel, 1963). [Abhandlung über Leo Tolstoy]. ðñ*ĨɁz͝ [WC]

Khrushchev, Nikita = Chruschtschow, Nikita Sergejewitsch = Khrushchev, Nikita Sergeyevich = Chruscev, Nikita Sergeevic (Kalinowa 1894-1971 Moskau) : Politiker, Regierungschef Biographie 1954 Nikita Khrushchev besucht Beijing zur Feier des fünften Geburtstags der Gründung des kommunistischen Regimes. [ChiRu] 1958 Nikita Khrushchev und sein Verteidigungsminister reisen nach Beijing mit Nachfrage für eine Kontrolle chinesischer Atom-Forschungen und ein neues militärisches Radar System. [ChiRus1:S. 21] 1959 Letzter Besuch von Nikita Khrushchev in Beijing. Er trifft Mao Zedong und Lin Biao bei einer Parade auf dem Platz Tiananmen. [LütL1:S. 148,ChiRus1:S. 123] 1964 Zhou Enlai besucht Moskau und trifft Leonid Brezhnev und Nikita Khrushchev. [ChiRu,Wik]

Bibliographie : erwähnt in 1964 Floyd, David. Mao against Khrushchev. (London : Pall Mall, 1964). = Floyd, David. Die feindlichen Genossen : der russisch-chinesische Konflikt. (München : Droemer Knaur, 1964). [WC]

Khubilai Khan = Qubilai Khan (1216-1294 Daidu, Beijing) : Mongolischer Grosskhan Biographie 1269 Niccolò Polo und Maffeo Polo brechen mit dem Auftrag des Mongolenherrschers Khubilai Khan an den Papst, ausgebildete christliche Missionare nach China zu bringen, aus der Mongolei auf. [WW1] 1275 Marco Polo begleitet seinen Vater Niccolò Polo und dessen Bruder Maffeo Polo nach dem nordwestlich von Beijing gelegenen Shangdu, der Sommerresidenz des Mongolenherrschers Khubilai Khan. [WW1,BBKL] 1275-1292 Marco Polo bereist als Verwaltungsbeamter von Khubilai Khan weite Teile des von ihm beherrschten Gebiet. [BBKL] 1277 Marco Polo gelangt als Diplomat Khubilai Khans nach Sichuan und Yunnan. [BBKL] 1289 Khubilai Khan gründet eine muslemische nationale Universität in Dadu = Beijing. [Yar1] Report Title - p. 286 of 558

Bibliographie : erwähnt in 1988 Rossabi, Morris. Khubilai Khan : his life and times. (Berkeley, Calif. : University of California Press, 1988). [WC]

Kiaer, Hans (gest. 1884) : Norwegischer Diplomat Biographie 1876-1878 Hans Kiaer ist schwedisch-norwegischer Konsul in Hong Kong. [MEV1:S. 112]

Kiang, Liang-kwe (um 1939) Bibliographie : Autor 1939 Kiang, Liang-kwe. Die Leibesu#bung im alten China. (Würzburg : Triltsch, 1939). (Körperliche Erziehung und Sport ; H. 2). Diss. Univ. Leipzig. [WC]

Kibat, Arthur (1878-1961) : Germanist Bibliographie : Autor 1932 Djin ping meh. Unter weitgehender Mitwirkung von Arthur Kibat aus dem ungekürzten chinesischen Urtext übersetzt und mit Erläuterungen versehen von Otto Kibat. (Gotha : Engelhard-Reyher, 1932). [Jin ping mei].

Kibat, Otto (1880-1956) : Anwalt, Notar, Literaturwissenschaftler Bibliographie : Autor 1932 Djin ping meh. Unter weitgehender Mitwirkung von Arthur Kibat aus dem ungekürzten chinesischen Urtext übersetzt und mit Erläuterungen versehen von Otto Kibat. (Gotha : Engelhard-Reyher, 1932). [Jin ping mei].

Kidd, Benjamin (1858-1916) : Englischer Soziologe Biographie 1899 [Kidd, Benjamin]. Da tong xue [ID D19723]. Erste chinesische Erwähnung von Karl Marx (drei mal) und Friedrich Engels (einmal) : "Untersucht man die verschiedenen Lehren der Neuzeit, dann ist eine Schule zur Frage über die Volksmassen zu erwähnen, nämlich die von Marx aus Deutschland, der das Kapital verfasst hat... Unter den deutschen Gelehrten, die für die Unterstützung der Bevölkerung sind, gibt es einige bekannte Persönlichkeiten, eine davon ist Marx, eine andere Engels." [Marx30:S. 13]

Bibliographie : Autor 1899 [Kidd, Benjamin]. Da tong xue. Qide yuan ben ; Litimotai [Timothy Richard] yi ; Cai Erkang bi shu. (Shanghai : Guang xue hui, 1899). Übersetzung von Kidd, Benjamin. Social evolution. (New York, N.Y. ; London : Macmillan, 1894). Ʊi [WC]

Bibliographie : erwähnt in Report Title - p. 287 of 558

1902 Liang, Qichao. Jin hua lun ge ming zhe Jiede zhi xue shuo. In : Xin min cong bao ; no 17 (15.9.1902). [Die Lehre von Kidd, eines Revolutionärs in der Evolutionstheorie]. ϦɵƯ̈Þ~ϧ1vi6 [Tian1,Yu1]

Kidd, David (1926-1996) : Amerikanischer Lehrer, Autor Biographie 1946-1950 David Kidd ist Englisch-Lehrer in Beijing. [Int]

Bibliographie : Autor 1960 Kidd, David. All the emperor's horses. (New York, N.Y. : Macmillan, 1960). = Kidd, David. Peking story : the last days of old China. (London : Eland, 1996). = Kidd, David. Das Tor des himmlischen Friedens. Übertr. von Elisabeth Schnack. (Stuttgart : Goverst, 1965). [WC]

Kidd, Samuel (Welton, bei Hull 1804-1843 Camden Town, London) : Professor of Chinese language and literature University College London, Missionar London Missionary Society Biographie 1824 Samuel Kidd kommt in Malakka an. [ODNB] 1824-1828 Samuel Kidd lernt Chinesisch am Anglo-Chinese College in Malakka. [ODNB] 1827-1832 Samuel Kidd gibt Chinesisch-Unterricht am Anglo-Chinese College in Malakka. [ODNB] 1832 Samuel Kidd kehrt nach England zurück. [ODNB] 1833-1837 Samuel Kidd ist Pastor der Congregational Church in Manningtree, Essex. [ODNB] 1837-1843 Samuel Kidd ist Professor of Chinese language and literature am University College London. Gleichzeitig katalogisiert er die chinesischen Bücher der Royal Asiatic Society. [ODNB]

Bibliographie : Autor 1836 [Kidd, Samuel]. Remarks on the memorial addressed to the British and Foreign Bible Society on a new version of the Chinese scriptures. (London : [s.n.], 1836). [SOAS] 1838 Kidd, Samuel. Catalogue of the Chinese Library of the Royal Asiatic Society. (London : Printed by J.W. Parker, 1838). https://archive.org/details/catalogueoflib1893royauoft. 1838 Kidd, Samuel. Lecture on the nature and structure of the Chinese language, delivered at University College. (London : Taylor and Walton, 1838). https://books.google.ch/books/about/Lecture_on_the_Nature_ and_Structure_of_t.html?id=W-doAAAAcAAJ&redir_esc=y. 1839 Memoirs of the life and labours of Robert Morrison. Compiled by his widow [Eliza Morrison Armstrong] ; with critical notices of his Chinese works, by Samuel Kidd. (London : Longman, Orme, Brown, and Longmans, 1839). https://archive.org/details/memoirsoflifelab01morr. [Int] 1841 Kidd, Samuel. China ; or, illustrations of the symbols, philosophy, antiquities, customs, superstitions, laws, government, education, and literature of the Chinese derived from original sources, and accompanied with drawings from native works. (London : Printed for Taylor & Walton, 1841). https://archive.org/details/chinaorillustra00kiddgoog. Report Title - p. 288 of 558

Kidder, Daniel P. = Kidder, Daniel Parish (Darien, Genesee County, Co., N.Y. 1815-1891 Evanston, Ill.) : Theologe, American Methodist Episcopal Church Bibliographie : Autor 1848 Kidder, Daniel P. Notices of Fuh-Chau, and the other open ports of China : with references to missionary operations. (New York, N.Y. : Lane & Tippett, 1848). [Fuzhou, Fujian]. [WC] 1849 Kidder, Daniel P. ; Longking, Joseph. The Chinese ; or, Conversations on the country and people of China. (New York, N.Y. : Lane & Scott, 1849). [WC]

Kiebel, Hermann (1876-1941) : Deutscher Diplomat Biographie 1934-1937 Hermann Kiebel ist Konsul des deutschen Konsulats in Shanghai. [Wik]

Kiehlneker, Karl (Ulm 1883-1937 Ulm) : Missionar Basler Mission, Schreiner Biographie 1908-1928 Karl Kiehlneker ist Missionar der Basler Mission in China. [BM]

Kielmansegg, Johann Adolf (Hofgeismar 1896.2996 Bonn) : General Bibliographie : Autor 1985 Kielmansegg, Johann Adolf ; Weggel, Oskar. Unbesiegbar ? : China als Militärmacht. (Stuttgart : Seewald, 1985).

Kiepbert, Heinrich = Kiepert, Johann Samuel Heinrich (Berlin 1818-1899 Berlin) : Geograph, Kartograph, Professor Universität München Bibliographie : Autor 1873 Karte der nach China und Buchara führenden Strassen nach russischen und englischen Originalkarten und Reiseberichten. Zusammengestellt von H[einrich] Kiepert. (Berlin : [s.n.], 1873). [WC] 1881 Möllendorff, Otto Franz von ; Kiepert, Richard. Aufnahmen im Gebirgslande nördlich und westlich von Peking. (Berlin : D. Reimer, 1881). [Karte ; Beijing]. https://www.loc.gov/item/2006629785/. [WC]

Kierkegaard, Soren (Kopenhagen 1813-1855 Kopenhagen) : Philosoph Bibliographie : Autor 2005 [Kierkegaard, Soren]. Lun fan feng ai nian : yi Sugeladi wei zhu xian. Suolun Aobi Keerkaiguoer zhu ; Tang Chenxi yi. (Beijing : Zhongguo she hui ke xue chu ban she, 2005). (Keerkaiguoer wen ji ; 1). Übersetzung von Kierkegaard, Soren. Om begrebet ironi. In : Sorek Kierkegaards skrifter ; 1. (Kobenhavn : Gads Forlag, 1997). [Betr. Friedrich Wilhelm Joseph von Schelling]. ÃþϨ§Ȳ : ϩ̆FoǥƩƑϪ [WC]

Bibliographie : erwähnt in Report Title - p. 289 of 558

1969 [Grene, Marjorie Glicksman]. Cun zai zhu yi dao lun. Meijiali Gelin zhu ; He Xin yi. (Taibei : Xian ren zhang chu ban she, 1969). (Xian ren ku ; 17). Übersetzung von Grene, Marjorie Glicksman. Introduction to existentialism. (Chicago : University of Chicago Press, 1948). [Betr. Jean-Paul Sartre, Martin Heidegger, Soren Kierkegaard, Gabriel Marcel, Karl Jaspers]. ǶMƑƒȱÜ [WC] 1969 [Hubben, William]. Ren lei ming yun si qi shi : Tositoyefusiji, Qigeguo, Nicai yu Kafuka. Weilian Haben zhu ; Yang Naidong yi. (Taibei : Shui niu chu ban she, 1969). (Shui niu wen ku ; 113). Übersetzung von Hubben, William. Four prophets of our destiny : Kierkegaard, Dostoyevsky, Nietzsche, Kafka. (New York, N.Y. : Macmillan, 1952). _ÝÞß| -- àzáâ@zã,äå,æçE?@? [WC] 2005 [Jens, Walter ; Küng, Hans]. Shi yu zong jiao. Yisi Kun, Waerte Yansi zhu ; Li Yongping yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 2005). Übersetzung von Jens, Walter ; Küng, Hans. Dichtung und Religion : Pascal, Gryphius, Lessing, Hölderlin, Novalis, Kierkegaard, Dostojewski, Kafka. (München : Kindler, 1985). [Dostoyevsky]. ĉĊċ [WC] kiesewetter, Bruno (Berlin 1892-1968 Berlin) : Wirtschaftswissenschaftler, Professor für Wirtschaftswissenschaften Freie Universität Berlin Bibliographie : Autor 1960 Kiesewetter, Bruno. Der Ostblock : Aussenhandel des östlichen Wirtschaftsblockes einschliesslich China. (Berlin : Safari-Verlag, 1960). [WC]

Kiesling, Gerhard (Greiz 1922-2016 Berlin) : Photograph Bibliographie : Autor 1956-1957 Kiesling, Gerhard ; Kügelgen, Bernt von. China. (Berlin : Verlag Neues Leben, 1957). Erläuterungsheft zum Bildband. Fotos von Gerhard Kiesling, Text von Emma von Kügelgen. H. 87-88. (Berlin : Sekt. Agrarwissenschaft, 1956). H. 87 : Peking, die Hauptstadt der Volksrepublik China. H. 88 : China - ohne Mauer : ein Reisebericht von Peking nach Kanton. [KVK]

Kiesow, Ingold (Göteborg 1939-) : Diplomat Biographie 1997-2000 Ingolf Kiesow ist Generalkonsul des schwedischen Generalkonsulats in Hong Kong. [Swe4]

Kilborn, Mary Alfretta Gifford = Gifford, Mary Alfretta (Meaford, Ontario 1864-1942) : Gattin von Omar Kilborn, Missionarin Methodists' Women’s Missionar Society, Ärtzin Biographie 1893 Mary Alfretta Gifford Kilborn kommt in Sichuan an. [Int]

Kilborn, Omar L. = Kilborn, Omar = Kilborn, Omar Leslie (Frankville, Ontario 1867-1920 während Urlaub in Kanda) : Missionar Canadian Methodist Mission, Arzt Biographie 1891-1892 Omar L. Kilborn kommt in Shanghai an und reist vom Yangzi nach Chengdu. [Kilb2] Report Title - p. 290 of 558

1895-1900 Omar L. Kilborn gründet die medizinische Mission in Jiading. Die Gebäude werden durch einen Aufstand zerstört. 1897 Neubeginn, Unterbruch unter Boxern 1900 [AustA1:S. 176] 1910 Gründung der West China Union University (Hua xi xie he da xue) in Chengdu (Sichuan). Sie wird betreut durch die American Baptist Foreign Mission Society, Church Missionary Society of England, Foreign Mission Association of Great Britain and Ireland, und die Missionary Society of the Methodist Episcopal Church. Omar L. Kilborn ist Mitbegründer und erster Vorsitzender. [Kilb2,Lutz1,Ricci] 1914 Gründung von zwei Spitälern in Chengdu durch Omar Kilborn. [AustA1]

Bibliographie : Autor 1910 Kilborn, Omar L. Heal the Sick : an appeal for medical missions in China. (Toronto : Missionary Society of the Methodist Church, Young People's Forward Movement Dept., 1910) http://onlinebooks.library.upenn.edu/webbin/book/lookupname?keyKilborn% 2C%20Omar%20L%2E%20%28Omar%20Leslie%29%2C%201867%2D1920. [WC] 1917 Kilborn, Omar L. Chineses Lessons, a textbook for missionaries to learn Chinese. (Chengdu : West China Union University ; Canadian Methodist Mission Press, 1917). [2nd ed. 1921]. [WC]

Kilby, Clyde S. = Kilby, Clyde Samuel (Johnson City, Tenn. 1902-1986 Columbus, Mississippi) : Autor, Professor English Eepartment, Wheaton Bibliographie : Autor 1978 [Lewis, C.S.]. Qing xing de xin : Luyishi yu lu. Luyishi zhuan ; Kouerbi [Clyde S. Kilby] bian xuan ; Zeng Zhenzhen yi. (Taibei : Xiao fang, 1978). (Xiao yuan cong shu). Übersetzung von Lewis, C.S. A mind awake : an anthology. Ed. by Clyde S. Kilby. (London : G. Bles, 1968). ͜' : ʽϫb [WC]

Killias, Alfred (1933-2011) : Schweizerischer Diplomat Biographie 1985-1990 Alfred Killias ist Generalkonsul des schweizerischen Generalkonsulats in Hong Kong. [CS6]

Killus, Martin (1903-) : Missionar Berliner Mission Biographie ????-1936 Martin Killus ist Missionar der Berliner Mission in Huizhou und kehrt 1936 nach Deutschland zurück. [LehH1:S. 148]

Kim, Chong-dae (um 1969) : Professor Dankook-Universität, Seoul, Südkorea Bibliographie : Autor 1969 Kim, Chong-dae. Bertolt Brecht und die Geisteswelt des fernen Ostens. (Egelsbach : Hänsel-Hohenhausen, 1994). (Deutsche Hochschulschriften. Alte Reihe ; 996). Diss. Univ. Heidelberg, 1969. [Mikrofiche]. [KVK]

Kim, Chun-shik (um 2004) Bibliographie : Autor Report Title - p. 291 of 558

2004 Kim, Chun-Shik. Deutscher Kulturimperialismus in China. (Stuttgart : Steiner, 2004). [WC]

Kim, Heun-chun (1899-) Bibliographie : Autor 1928 Kim, Heun-chun. Die Aufmachung der modernen Zeitung in Ostasien (Japan, China u. Korea). (Leipzig : Engelsdorf, 1928). Diss. Univ. Leipzig, 1928. https://catalog.hathitrust.org/Record/010267498. [WC]

Kim, Kwangsoo (Seoul 1961-) Bibliographie : Autor 1999 Kim, Kwangsoo. Das Fremde - Die Sprache - Das Spiel : eine komparatistische Studie zur Taoismusrezeption in Deutschland : Novalis, Hermann Hesse, Hugo Ball. (Seoul : Selbstverlag, 1999). Diss. Universität-Gesamthochschule-Siegen, 1999. [AOI]

Kim, Samuel S. = Kim, Samuel Soonki (1935-) : Senior Research Scholar, East Asian Institute, Columbia University ; Professor Princeton University, Associate Director Center for Korean Studies, Columbia University Bibliographie : Autor 1980 China in the global community. Ed. by James C. Hsiung, Samuel S. Kim. (New York, N.Y. : Praeger, 1980). [WC] 1993 China's quest for national identity. Ed. by Lowell Dittmer and Samuel S. Kim. (Ithaca, N.Y. : Cornell University Press, 1993). [WC]

Kim, Sung Chull (1956-) : Associate Professor of Northeast Asian Studies, Hiroshima Peace Institute, Japan Bibliographie : Autor 2006 Regional cooperation and its enemies in Northeast Asia : the impact of domestic forces. Ed. by Edward Friedman and Sung Chull Kim. (London : Routledge, 2006). (Routledge security in Asia Pacific series ; 3). [WC]

Kim, Taekhoan = Kim, T'aek-hwan (1931-) Bibliographie : Autor 1958 Kim, Taekhoan. Die Vereinten Nationen und ihr kollektives Sicherheitssystem : Studie über die UN-Aktion gegen die Intervention der Volksrepublik China im Korea-Krieg. (München : Verlag UNI-Druck, 1958). [WC]

Kimura, Naoji (Sapporo 1934-) : Professor für Germanistik, Sophia-Universität, Tokyo Bibliographie : Autor 2005 "Wenn Freunde aus der Ferne kommen" : eine west-östliche Freundschaftsgabe für Zhang Yushu zum 70. Geburtstag. Naoji Kimura & Horst Thomé (Hrsg.). (Bern : P. Lang, 2005). (Deutsch-ostasiatische Studien zur interkulturellen Literaturwissenschaft ; Bd. 3). [AOI]

Kinder, Hermann (um 1965) : Historiker Report Title - p. 292 of 558

Bibliographie : Autor 1965 Kinder, Hermann ; Hilgemann, Werner. dtv-Atlas zur Weltgeschichte. Bd. 1-2. 2. Aufl. (München : Deutscher Taschenbuch Verlag, 1965). [AOI]

Kinder, Hermann (Thorn 1944-) : Deutscher Schriftsteller, Literaturwissenschaftler Biographie 1986 Hermann Kinder ist Dozent für Literatur an der Universität Shanghai. [Gao1] 1988 Kinder, Hermann. Kina Kina [ID D15593]. Qixuan Heuser : Die Erzählung schildert das chinesische Unitersitätsmilieu und die politisch hintergründige Kampagne gegen die Verwestlichung. Professor Andermatt hat keine besonderen persönlichen Interessen für die alte chinesische Kultur und keine Vorkenntnisse von dem fremden Land überhaupt mitgebracht und nimmt deshalb China ohne vorgefasste Meinung auf. Er schildert die fremde Welt ohne Anteilnahme und lässt bei der Darstellung der Begegnung mit China zwei Kulturen aufeinanderprallen, ohne darüber zu reflektieren. Andermatts Beobachtung der Chinesen bleibt nicht bei ihrem Äusseren, sondern sie gilt auch ihrem Verhalten, das ihm etwas von deren Mentalität oder Lebensinhalt verrät : das langsame Tempo und der lockere Arbeitsstil der Techniker und Arbeiter, die Zerstreutheit der Studenten beim Unterricht, der die Arbeit mit Heiterkeit hinnehmende Rikschafahrer, die Verwöhnung des Einzelkindes, das kecke Benehmen der Liebespaare im Park, die Ausdrucksform des Schamgefühls der Chinesinnen und schliesslich das offene Leben und alle möglichen Beschäftigungen der einfachen Leute auf einer verkehrsfreien Strasse. Die einzige vollständig charakterisierte chinesische Figur ist Wang. Als Betreuer von Andermatt ist er pflichtbewusst und fürsorglich, als Hochschullehrer fleissig und wissensdurstig, als Parteimitglied treuherzig und vom politischen Weg Chinas überzeugt, als Ehemann geduldig und nachgiebig, als Mensch bescheiden und devot. Im Zusammenhang mit Andermatts Arbeit an der Universität wird der Kulturzusammenstoss geschildert. Er sieht sich mit Zuhörern konfrontiert, die keine tiefen Kenntnisse über die europäische Kultur besitzen und Deutsch als Anfänger sprechen. Dazu kommt, dass die Studenten weniger Interesse für deutsche Literatur und Literaturwissenschaft haben, als für das westliche Alltagsleben. Bei seiner Vermittlung der deutschen Literatur beschäftigt ihn auch das Tabuthema der sexuellen Beschreibung : "Ihm war vorher nicht bewusst gewesen, wie voller Sexuellem die deutsche, die bundesdeutsche Literatur war". Trotz seiner Aufmerksamkeit für das Fremde zeigt sich Andermatt distanziert zu China, und zwar durch seine Missfallensäusserungen zu den materiellen Lebensbedingungen. Report Title - p. 293 of 558

Gao Yunfei : Der deutsche Professor für Germanistik Andermatt kommt nach China, um ein fremdes Land zu entdecken und zu erobern. Er kämpft aus seinem engen eurozentrischen Überlegenheitsgefühl heraus und erschliesst eine dem Westen bislang unbekannte chinesische Welt immer weiter. Diese fremde chinesische Wirklichzeit scheint für ihn eine Tortur zu sein. Er ist verwirrt und körperlich und seelisch der fremden Welt nicht gewachsen. Andermatts Vorwissen über China besteht aus überlieferten Klischee-Bildern und Vorurteilen. China sei schmutzig, chaotisch und laut, aber sein Bild besteht auch aus positiveren Ansichten über die schöne Landschaften und über das chinesische Alltagsleben. Er sieht die Chinesen als "Pekingopergesicht, schön rund, weisse Bluse blaue Shorts, die Söckchenfüsse auf Plastiklatschen". Indem Andermatt die chinesische Wirklichkeit als eine fremde Welt erfährt, gibt er zu, dass diese Wirklichkeit seinem vorherigen China-Bild nicht entspricht. Indem er sich dies gesteht, zeigt er seinen Willen, diese fremde Welt für sich zu erschliessen. Es ist ihm bewusst geworden, dass er eine ganz fremde Welt vor sich hat. Aufgrund dieses Bewusstseins kann er sich dann einrichten und diese fremde Welt erobern und je länger er dies tut, desto mehr nimmt er wahr. Dekan Wang ist ein typischer Vertreter der chinesischen Intellektuellen, die von der Modernisierung irritiert sind und das heutige China nicht mehr verstehen. Sie wollen Chinas Modernisierung, doch sie sehen ihre Stellung, ihre alte Identität verlorengehen. Einerseits versteht Wang China nicht mehr, andererseits will er aber seine Hoffnung auf die Partei und ein neues China nicht aufgeben. Er hofft, in den westlichen Theorien eine Anwort finden zu können. Andermatt interessiert sich für den chinesischen sozialistischen Aufbau, für die Stellung des Marxismus im heutigen China und er macht sich Sorgen um das Verschwinden der alten chinesischen Kultur und Tradition, sowie um Chinas Verwestlichung. Hermann Kinder hat ein China dargestellt, das sich mitten in der Modernisierung und im Umbruch befindet. Er hat während seines Aufenthaltes in Shanghai die Unfreiheit der Studenten in ihrem privaten Leben sowie beim Studium, ihre bedrückten Seelen, ihre Sorgen und ihre Sehnsucht nach Freiheit und Demokratie wahrgenommen und in seinem Buch dargestellt. Er beschreibt Chinas Armut und Sparsamkeit um den Kontrast zwischen dem "Paradies" Europa und China zu zeigen. [Heus1:S. 87-90]

Bibliographie : Autor 1988 Kinder, Hermann. Kina Kina : Erzählung. (Zürich : Haffmans, 1988). [Heus1]

Bibliographie : erwähnt in 1997 Gao, Yunfei. China und Europa im deutschen Roman der 80er Jahre : das Fremde, das Eigene in der Interaktion : über den literarischen Begriff des Fremden am Beispiel des Chinabildes von Adolf Muschg, Michael Krüger, Gertrud Leutenegger und Hermann Kinder. (Frankfurt a.M. : P. Lang, 1997). (Europäische Hochschulschriften. Reihe 1. Deutsche Sprache und Literatur ; Bd. 1593). [AOI]

Kindermann, Gottfried-Karl (Wien 1926-) : Deutscher Politikwissenschaftler Bibliographie : Autor 1963 Kindermann, Gottfried-Karl. Konfuzianismus, Sunyatsenismus und chinesischer Kommunismus : Dokumente zur Begründung und Selbstdarstellung des chinesischen Nationalismus. (Freiburg i. B. : Rombach, 1963). [WC] 1966 Kindermann, Gottfried-Karl. Der chinesische Kommunismus : zur geistes- und politischen Geschichte. (Bonn : Bundeszentrale für politische Bildung, 1966). [Enthält] : Domes, Jürgen ; Gerhardt, Heinrich. Das kommunistische China seit 1949. [WC] Report Title - p. 294 of 558

1966 Kindermann, Gottfried-Karl. Schicksalsstunden in der politischen Geistesgeschichte des chinesischen Kommunismus, 1919-1966. (Bonn : Bundeszentrale für politische Bildung, 1966). (Aus Politik und Zeitgeschichte ; Bd. 50). [WC] 1977 Kindermann, Gottfried-Karl. Pekings chinesische Gegenspieler : Theorie und Praxis nationalchinesischen Widerstandes auf Taiwan. (Du#sseldorf : Droste, 1977). [WC] 1982 Kindermann, Gottfried-Karl. Sun Yat-sen : founder and symbol of China's revolutionary nation-building. (München : Günter Olzog, 1982). [WC] 1992 Kindermann, Gottfried-Karl. Sun Yat-sen und der Beginn der Revolution und Republik in China : zum 80. Jahrestag der Republikgründung in China ; Katalog zur Ausstellung, Historisches Museum der Stadt Frankfurt am Main, 27. Februar - 24. Mai 1992. (Frankfurt a.M. : Historisches Museum, 1992). [WC]

Kindermann, Heinz (Wien 1894-1985 Wien) : Theater- und Literaturwissenschaftler Bibliographie : Autor 1966 Thieme, Paul ; Kindermann, Heinz. Fernöstliches Theater. (Stuttgart : Kröner, 1966). [WC] 1985 Horsten, Erich ; Kindermann, Heinz. Einführung in das ostasiatische Theater. (Wien : H. Böhlau, 1985). [WC]

Kindler, Otto = Kindler, Otto Ernst Karl (Coburg 1905-1962 Feuchtwangen) : Regisseur, Schauspieler, Schriftsteller Bibliographie : Autor 1940 Kindler, Otto. Opiumkrieg in China. (Berlin : Uhlmann, 1940). [WC]

Kindsay, Michael = Lindsay of Birker, Michael Francis Morris (1909-1994) : Englischer Peer, Akademiker Bibliographie : Autor 1959 Kindsay, Michael. Die chinesische Aussenpolitik als Ausdruck der innenpolitischen Entwicklung. (Bonn : Deutsche Gesellschaft für Auswärtige Politik, 1959). https://catalog.hathitrust.org/Record/001258412. [WC]

King, Charles W. (um 1834) : Amerikanischer Händler in Guangzhozu Bibliographie : Autor 1834 King, Charles W. Remarks on British relations and intercourse with China. (London : Edward Suter, 1834). [WC] 1839 King, Charles W. Opium crisis : a letter addressed to Charles Elliot, Esq., chief superintendent of the British trade with China. (London : E. Suter, 1839). [WC]

King, Evan (1906-1968) Bibliographie : Autor 1945 Lau, Shaw [Lao, She]. Rickshaw boy. Transl. from the Chinese by Evan King ; sketches by Cyrus LeRoy Baldridge. (New York, N.Y. : Reynal & Hitchcock, 1945). Übersetzung von Lao, She. Luo tuo Xiangzi. (Shanghai : Ren jian shu wu, 1939). [1936]. ϬϭϮY [WC]

King, Frank H.H. (1926-2012) : Professor of History, University of Hong Kong Report Title - p. 295 of 558

Bibliographie : Autor 1965 King, Frank H.H. Money and monetary policy in China 1845-1896. (Cambridge, Mass. : Harvard University Press, 1965). (Harvard East Asian series). [WC]

King, George (ca. 1857-nach 1915) : Amerikanischer protestantischer medizinischer Missionar China Inland Mission, Arzt Biographie 1875 George King wird Missionar der China Inland Mission in Shaanxi. [Prot2] 1915 George King gründet das Borden Memorial Hospital in Lanzhou (Gansu). [BDCC]

King, H. Gilbert (um 1919) : Amerikanischer Diplomat Biographie 1919 H. Gilbert King ist Konsul des amerikanischen Konsulats in Shantou. [PoGra]

King, Harry Edwin (Amerika 1864 ?-1923 Ann Arbor, Mass.) : Missionar Methodist Mission, Professor Beijing Universität Biographie 1894-ca. 1923 Harry Edwin King ist Professor of History and Political Science Beijing University. [KinH1] 1903-1918 Harry Edwin King ist Vize-Präsident der Beijing University. [KinH1] 1904-1918 Harry Edwin King ist Dekan des College of Arts Beijing. [KinH1]

Bibliographie : Autor 1911 King, Harry Edwin. The educational system of China as recently reconstructed. In : Bulletin of the Bureau of Education ; vol. 15 (1911). [WC]

King, Henry (Christiansburg, Va. 1886-1982 Toluca Lake, Calif.) : Filmregisseur Bibliographie : Autor 1952 Han, Suyin. Love is a many splendored thing. (Boston : Little, Brown, 1952). = Han, Suyin. Alle Herrlichkeit auf Erden : Roman. Übersetzung von Isabella Nadolny. (Baden-Baden : Holle Verlag, 1953). = Film. Regie Henry King, Drehbuch John Patrick. (Beverly Hills, Calif. : Twentieth Century Fox, 1955). [WC]

King, Leonora Howard (Farmersville = Athens, Canada 1851-1925 Beidaihe) : Ärztin, Medizinische Missionarin Women's Foreign Missionary Society of the American Methodist Episcopal Missionary Society Biographie 1877 Leonora Howard King kommt in Beijing an und arbeitet als Ärztin der American Methodist Episcopal Missionary Society in Nord-Zhili. [DCB] 1880 Leonora Howard King gründet das Methodist Episcopal Mission Spital in Tianjin. [DCB] Report Title - p. 296 of 558

1884 Leonora Howard King heiratet Alexander King der London Missionary Society. [DCB] 1885 Leonora Howard King gründet eine medizinische Schule für chinesische Frauen und Mädchen, die in einer Missions-Schule erzogen wurden. [DCB] 1894-1895 Leonora Howard King öffnet ihr Spital für verwundete Soldaten des Chineisch-japanischen Krieges. [DCB] 1908 Leonora Howard King öffnet die erste Government Medical School for Women in Tianjin. [DCB] 1986 Die Gattin von Li Hongzhang gründet für Leonora Howard King das Government Hospital for Women and Children in Tianjin. [DCB]

King, Mackenzie = King, William Lyon Mackenzie (Berlin = Kitchener, Ontario 1874-1950 Kingsmere bei Gatineau, Québec) : Politiker Biographie 1909 International Opium Conference in Shanghai. Mackenzie King ist Mitglied. [Mee1:S. 112] 1943 Song Ziwen besucht Kanada und trifft Mackenzie King. [Wic6:S. 198,ChiCan12]

King, Marjorie (um 1990) : Visiting scholar, Department of East Asian Atudies University of Arizona. Bibliographie : Autor 1990 King, Marjorie. Ida Pruitt : heir and critic of American missionary reform efforts in China. In : United States attitudes and policies toward China : the impact of American missionaries. Patricia Neils ed. (Armonk, N.Y. : M.E. Sharpe, 1990). (Studies on modern China). [AOI]

King, Martin Luther = King, Michael (Atlanta 1929-1968 ermordet Memphis, Tenn.) : Baptistenpastor, Bürgerrechtler Bibliographie : Autor 1998 Bu pei de ling xu : qi ye ling dao li de qi shi : Bolatu, Shashibiya, Jinen, Kelaosaiweizi, Qiujier, Gandi. = The timeless leader : lessons on leadership from : Plato, Shakespeare, Antigone, Melville, Robert Penn Warren, Cleopatra, Churchill, Martin Luther King, von Clausewitz, Castiglione, Gandhi. Yuehan Kelimen [John Clemens] ; Shitifu Aibohete ; Li Wanrong yi.(Taibei : Mai tian chu ban gong si,1998). (Qi hua cong shu ; FP2013). Ȝϯ'ϰΑ : ϱΧϰǡnj'ʗϲʓoϣˏϳβʷϴϵ϶ˊɁΡP [WC]

King, Stephen (Portland, Maine 1947-) : Schriftsteller Bibliographie : Autor 1977 [King, Stephen]. Qi nu Kaili. Shidifen Jin zhuan ; Si ji chu ban shi ye gong si bian ji bu yi. (Taibei : Si ji, 1977). (Si ji shu ku ; 24). Übersetzung von King, Stephen. Carrie. (Garden City, N.Y. : Doubleday, 1974). ĘSͲÆ [WC] 1980 [King, Stephen]. Ran shao de ning shi. Jin zhuan ; Mao Jiquan yi. (Taibei : Huang guan chu ban she, 1980). (Huang guan cong shu ; 724. Dang dai ming zhu jing xuan ; 10). Übersetzung von King, Stephen. Firestarter. (New York, N.Y. : Viking Press, 1980). ζη'Ϸŕ [WC] Report Title - p. 297 of 558

1980 [King, Stephen]. You guang. Jin zhu ; Wang Anchen yi. (Taibai : Hao shi nian, 1980). (Ming jia ming zhu ; 41). Übersetzung von King, Stephen. The shining. (Garden City, N.Y. : Doubleday, 1977). ş™ [WC] 1981 [King, Stephen]. Kuang quan Kuqiu. Chen Mincui yi. (Taibei : Huang guan chu ban she, 1981). (Huang guan cong shu. Dang dai ming zh jing xuan ; 62). Übersetzung von King, Stephen. Cujo. (New York, N.Y. : Viking Press, 1981). ϙϸϹϺ [WC] 1982 [King, Stephen]. Si ji. Shi Jiqing, Zhao Yongfen yi. (Taibei : Huang guan chu ban she, 1982). (Huang guan cong shu ; 874. Dang dai ming zhu jing xuan ; 116). Übersetzung von King, Stephen. Different seasons. (New York, N.Y. : Viking Press, 1982). ϻ [WC] 1983 [King, Stephen]. Kelisiting. Zhong Yanlun yi. (Taibei : Huang guan chu ban she, 1983). (Dang dai ming zh jing xuan ; 150. Huang guan cong shu ; 925). Übersetzung von King, Stephen. Christine. (New York, N.Y. : Viking Press, 1983). ˶zϼ [WC] 1984 [King, Stephen]. Chong wu fen chang. Zhao Erxin yi. (Taibei : Huang guan chu ban she, 1984). (Huang guan cong shu ; 1028. Dang dai ming zhu jing xuan ; 188). Übersetzung von King, Stephen. Pet sematary. Garden City, N.Y. : Doubleday, 1983). ϽȺϾϿ [WC] 1984 [King, Stephen]. Zai si yi ci. Jin yuan zhu ; Xie Yaoling yi. (Taibei : Huang guan chu ban she, 1984). (Dang dai ming zhu jing xuan ; 176. Huang guan cong shu ; 987). Übersetzung von King, Stephen. The dark half. (New York, N.Y. : Viking Press, 1989). Ѐ̘Ё [WC] 1985 [King, Stephen ; Straub, Peter]. Mo fu. Jin Shidifen, Shichaobo yuan zhu ; Mao Jiquan yi. (Taibei : Huang guan chu ban she, 1985). (Dang dai ming zhu jing xuan ; 235. Huang guan congshu ; 1128). Übersetzung von King, Stephen ; Straub, Peter. The talisman. (New York, N.Y. : Viking Press, 1984). ЂЃ [WC] 1985 [King, Stephen]. Xiao xing shi hai. Bakeman yuan zhu ; Shi Jiqing yi. (Taibei : Huang guan chu ban she, 1985). (Dang dai ming zhu jing xuan ; 241. Huang guan cong shu ; 1141). Übersetzung von King, Stephen. Thinner. (New York, N.Y. : Signet, 1984). ЄKЅІ [WC] 1985 [King, Stephen]. Yu mi tian de hai zi. Jin Shidifen yuan zhu ; Zhang Ting, Yin Jinsheng yi. (Taibei : Huang guan chu ban she, 1985). (Dang dai ming zhu jing xuan ; 219. Huang guan cong shu ; 1083). Übersetzung von King, Stephen. Night shift. (Garden City, N.Y. : Doubleday, 1978). Ї˦Ј'͐Y [WC] 1986 [King, Stephen]. Bei ju zhou de shou. Shidifen Jin yuan zhu ; Xie Yaoling yi. (Taibei : Huang guan chu ban she, 1986). (Dang dai ming zhu jing xuan ; 315. Huang guan cong shu ; 1298). Übersetzung von King, Stephen. Skeleton crew. (New York : G.P. Putnam's Sons, 1985). ЉЊͨ'ń [WC] 1986 [King, Stephen]. Mi wu. Shidifen Jin yuan zhu ; Xie Yaoling yi. (Taibei : Huang guan chu ban she, 1986). (Dang dai ming zhu jing xuan ; 318. Huang guan cong shu ; 1306). Übersetzung von King, Stephen. The mist. (New York, N.Y. : Signet Book, 1980). ÷Ћ [WC] Report Title - p. 298 of 558

1986 [King, Stephen]. Na ge jin fa nü hai. Jin deng yuan zhu ; Mai Qianyi deng yi. (Taibei : Huang guan chu ban she, 1986). (Dang dai ming zhu jing xuan ; 273. Huang guan cong shu ; 1211). Übersetzung von King, Stephen. The girl who loved Tom Gordon. (New York, N.Y. : Scribner, 1999). ЌēˏЍS͐ [WC] 1987 [King, Stephen]. Long zhi yan. Jin zhu ; Jiang Guanyu yi. (Taibei : Huang guan chu ban she, 1987). (Dang dai ming zhu jing xuan ; 341. Huang guan cong shu ; 1370). Übersetzung von King, Stephen. The eyes of the dragon. [Limited ed.]. (Bangor, Me. : Philtrum Press, 1984). = (New York, N.Y. : Viking Press, 1987). ЎvЏ [WC] 1987 [King, Stephen]. Ta. Jin zhu ; Wu Anlan yi. (Taibei : Huang guan chu ban she, 1987). (Dang dai ming zhu jing xuan ; 325. Huang guan cong shu ; 1321). Übersetzung von King, Stephen. It. (New York, N.Y. : Viking Press, 1986). А [WC] 1991 [King, Stephen]. Zhan li you xi. Wu Anlan yi. (Taibei : Huang guan chu ban she, 1991). (Huang guan cong shu ; 1434. Re men ying xian ; 7). Übersetzung von King, Stephen. Misery. (New York, N.Y. : Viking Press, 1987). ŭΛưБ [WC] 1992 [King, Stephen]. Lan ge li er ren : Shidifen Jin de wu ye jin yu : wu ye yi shi. Jin zhu ; Chen Cangduo yi. (Taibei : Shi bao wen hua, 1992). (Gong xiao shu ; 14). Übersetzung von King, Stephen. Four past midnight. (New York, N.Y. : Viking Press, 1990). ͦВŀž_ : Ż˷Vˏ'ГģДb : Гģw [WC] 1992 [King, Stephen]. Mi mi de chuang, mi mi de hua yuan. Shidifen Jin zhu ; Chen Cangduo yi. (Taibei : Shi bao wen hua, 1992). (Hong xiao shuo ; 15). Übersetzung von King, Stephen. Secret window, Secret garden. In : King, Stephen. Four past midnight. (New York, N.Y. : Viking Press, 1990). Е®'ЖЕ®'ϗЗ [WC] 1992 [King, Stephen]. Tai yang gou : Shidifen Jin de wu ye jin yu : wu ye san shi. Shidifen Jin zhu ; Chen Cangduo yi. (Taibei : Shi bao wen hua, 1992). (Hong xiao shuo ; 17). Übersetzung von King, Stephen. Four past midnight. (New York, N.Y. : Viking Press, 1990). ƋɏϏ : Ż˷Vˏ'ГģДbГģw [WC] 1997 [King, Stephen]. E zhao. Sidifen Jin zhu ; Huang Xiaohai yi. (Zhuhai : Zhuhai chu ban she, 1997). (Meiguo kong bu xiao shuo zhi wang Sidifen Jin kong bu xiao shuo ji). Übersetzung von King, Stephen. Cujo. (New York, N.Y. : Viking Press, 1981). ИЙ [WC] 1998 [King, Stephen]. Lan ge li er ren. Sidifen jin zhu ; Chen Siqi yi. (Huhehaote : Yuan fang chu ban she, 1998). (Sidifen Jin kong bu xiao shuo ji. Ye jing hun). Übersetzung von King, Stephen. Four past midnight. (New York, N.Y. : Viking Press, 1990). ϊВŀɁ_ [WC] 1998 [King, Stephen]. Mi mi de chuang, mi mi de hua yuan. Sidifen Jin zhu ; Dai Zhaolong yi. (Huhehaote : Yuan fang chu ban she, 1998). (Sidifen Jin kong bu xiao shuo ji. Ye jing hun). Übersetzung von King, Stephen. Secret window, Secret garden. In : King, Stephen. Four past midnight. (New York, N.Y. : Viking Press, 1990). Ɵ®'ЖƟ®'ϗı [WC] 1998 [King, Stephen]. Mo ri bi jin. Sidifen Jin zhu ; Han Jincao, Liu Zhao deng yi. Vol. 1-2. (Beijing : Da zhong wen yi chu ban she, 1998). (Shi jie xian dai kong bu xiao shuo zhi wang Sidifen Jin san bu qu). Übersetzung von King, Stephen. The stand. (New York, N.Y. : Doubleday, 1990). ȷ­К˒ [WC] Report Title - p. 299 of 558

1998 [King, Stephen]. Sa leng zhen. Jin ; Liu Lili yi. (Beijing : Ta zhong wen yi chu ban she, 1998). (Meiguo xian dai kong bu xiao shuo zhi wang Sidifen Jin zuo pin ji). Übersetzung von King, Stephen. Salem's lot. (Garden City, N.Y. : Doubleday, 1975). ëЛМ [WC] 1998 [King, Stephen]. Tai yang gou. Sidifen Jin zhu ; Huang Guobin yi. (Huhehaote : Yuan fang chu ban she, 1998). (Sidifen Jin kong bu xiao shuo ji. Ye jing hun). Übersetzung von King, Stephen. Four past midnight. (New York, N.Y. : Viking Press, 1990). ƋНϏ [WC] 1999 [King, Stephen]. E meng gong chang yi. Shidifen Jin zhu ; He Zhihe, Chen Yilong yi. Vol. 1-2. (Taibei : Xian san chong shu, 1999). Übersetzung von King, Stephen. Nightmares & dreamscapes. (New York, N.Y. : Viking Press, 1993). ОýͫП [WC] 1999 [King, Stephen]. Zhi ming you xi. Sidifen Jin zhu ; Lei Ming yi. (Haila'er : Nei Menggu wen hua chu ban she, 1999). Übersetzung von King, Stephen. Gerald's game. (New York, N.Y. : Viking Press, 1992). gÞưБ [WC] 2000 [King, Stephen]. Chong wu gong mu. Sidifen Jin zhu ; Han Manling yi. (Zhuhai : Zhuhai chu ban she, 2000). (Sidifen Jin kong bu xiao shu xu ji). Übersetzung von King, Stephen. Pet sematary. Garden City, N.Y. : Doubleday, 1983). ƾȺ̧Ð [WC] 2000 [King, Stephen]. Jieluode you xi. Sidifen Jin zhu ; Liang Shan, Zhou Chong yi. (Zhuhai : Zhuhai chu ban she, 2000). (Sidifen Jin kong bu xiao shuo xu ji). Übersetzung von King, Stephen. Gerald's game. (New York, N.Y. : Viking Press, 1992). ς 1ƬƠ [WC] 2000 [King, Stephen]. Mei gui feng kuang zhe. Sidifen Jin zhu ; Zhang Yurong yi. (Zhuhai : Zhuhai chu ban she, 2000). (Sidifen Jin kong bu xiao shuo xu ji). Übersetzung von King, Stephen. Rose Madder. (New York, N.Y. : Viking Press, 1995). džLJРϙ~ [WC] 2000 [King, Stephen]. Wei yi sheng huan zhe. Sidifen Jin zhu ; Wang Mingyang yi. (Changchun : Shi dai wen yi chu ban she, 2000). (Meiguo kong bu xiao shuo zhi wang Sidifen Jin kong bu xiao shuo ji). Übersetzung von King, Stephen. Survivor type. In : King, Stephen. Skeleton crew. (New York, N.Y. : G.P. Putnam's Sons, 1985). Ƞ.ʫ~ [WC]

King, T. Butler = King, Thomas Butler (Palmer, Mass. 1800-1864 Waresboro, Georgia) : Amerikanischer Politiker Bibliographie : Autor 1848 King, T. Bulter. Joint resolutions : proposing the establishment of lines of government war steamers from the port of Monterey or San Francisco, in California, to Shanghai and Canton, in China, and from the same port to the Sandwich Islands. (Washington, D.C. : U.S. Congress, House, 1848). [WC] 1848 King, T. Butler. Steam communication with China, and the Sandwich Islands : May 4, 1848. (Washington, D.C. : 1848). https://library.ucsd.edu/dc/object/bb3347635w. [WC]

King, Walter Edward (um 1873) : Englischer Diplomat Biographie Report Title - p. 300 of 558

1873 Walter Edward King ist July-Aug. handelnder Konsul des britischen Konsulats in Hankou (Hubei). [FFC1] 1876-1877 Walter Edward King ist Konsul des britischen Konsulats in Taiwan. [EdGa1] 1878 Walter Edward King wird Konsul des britischen Konsulats in Yichang. [EdGa1]

King, William Davies (1955-) : Professor Department of Theater and Dance, University of California Santa Barbara King, Winston L. = King, Winston Lee (1907-2000 Madison, Wisc.) : Professor Grinnell College ; Professor of the History of Religions Vanderbilt University ; Professor of Philosophy Colorado State University Bibliographie : Autor 1979 King, Winston L. Hua-yen mutually interpenetrative identity and Whiteheadean organic relation. In : Journal of Chinese philosophy, vol. 6, no 4 (1979). [AOI]

King-Smith, Dick (Bitton, Gloucestershire 1922-2011 Bath) : Kinderbuchautor Bibliographie : Autor 1997 [King-Smith, Dick]. Ai shuo hua de tian zhu shu. Anita Jeram hui tu ; Xu Linying, Tang Xiangyan yi. (Taibei : Qi si wen hua, 1997). (Ren zhi yu qi fa). Übersetzung von King-Smith, Dick. I love Guinea pigs. (London : Walker, 1994). ˹6į' СТ [WC] 1997 [King-Smith, Dick]. Suo you de zhu du piao liang. Anita Jeram hui tu ; Xu Linying, Tang Xiangyan yi. (Taibei : Qi si wen hua, 1997). (Ren zhi yu qi fa). Übersetzung von King-Smith, Dick. All pigs are beautiful. (Cambridge, Mass. : Candlewick Press, 1993). φĬ'УФХЦ [WC] 1999 [King-Smith, Dick]. Bao bei xiao zhu ma. Dike Jin Shimisi zhu ; Song Yirui yi zhe. (Xianggang : Xin ya wen hua shi ye you xian gong si, 1999). (Er tong wen xue jing pin). Übersetzung von King-Smith, Dick. The sheep-pig. (London : Gollancz, 1983). ЧШ5УЩ [WC] 1999 [King-Smith, Dick]. Mu yang zhu. Zhou Jingping yi. (Changsha : Hunan ren min chu ban she, 1998). (Ying Han dui zhao yue du cong shu. Tong hua pian). Übersetzung von King-Smith, Dick. The sheep-pig. (London : Gollancz, 1983). ЪЫЬ [WC]

Kingsley, Charles (Holne, Devon 1819-1875 Eversley, Hampshire) : Schriftsteller, Anglikanischer Geistlicher, Theologe, Naturwissenschaftler, Professor of Modern History, Cambridge University, Kanon Westminster Abbey Bibliographie : Autor 1912 [Kingsley, Charles]. Xi fang sou shen ji. Ma Shaoliang yi. (Shanghai : Guang xue hui, 1912). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). ȕČЭÙL. [WC] 1932 [Kingsley, Charles]. Ying xiong. Jinsilai ; Wang Yongtang yi. (Beijing : Ren wen shu dian, 1932). Übersetzung von Kingsley, Charles. The heroes ; or, Greek fairy tales for my children. With eight ill. by the author. (Cambridge : Macmillan, 1856). ͤЮ [WC] Report Title - p. 301 of 558

1934 [Kingsley, Charles]. Xi'erhete. Wu Guangjian xuan yi. (Shanghai : Shang wu yin shu guan, 1934). (Ying Han dui zhao ming jia xiao shuo xuan). Übersetzung von Kingsley, Charles. Hereward the wake. (London : Macmillan, 1866). [Text in Englisch und Chinesisch]. ŁžÓ [WC] 1937 [Kingsley, Charles]. Shui ying hai. Jinsili zhu ; Ying Ying yi shu. (Shanghai : Qi ming shu ju, 1936). (Shi jie wen xue ming zhu). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δЯ͐ 1942 [Kingsley, Charles]. Shui hai. Jinsilai zhu ; Wang Qingji yi. (Shanghai : Er tong shu ju, 1942). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δ͐ [WC] 1955 [Kingsley, Charles]. Shui ying hai. Jinsilai zhuan ; Qi ming shu ju bian yi bu yi. (Taibei : Qi ming, 1955). (Shi jie wen xue ming zhu cong shu ; 11). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δЯ͐ [WC] 1955 [Kingsley, Charles]. Xila ying xiong zhuan. Transl. by Lü Tianshi and Huang Hengyi. (Shanghai : Er tong du wu chu ban she, 1955). Übersetzung von Kingsley, Charles. The heroes ; or, Greek fairy tales for my children. With eight ill. by the author. (Cambridge : Macmillan, 1856). ŁаͤЮ. [WC] 1956 [Kingsley, Charles]. Shui hai zi. Cha Jinshilai zhu ; Zhou Xiliang yi. (Shanghai : Shao nian er tong chu ban she, 1956). (Shao nian wen ku). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δ͐Y [WC] 1996 [Kingsley, Charles]. Shui hai zi. Chaersi Jinsilai zhu ; Lu Danjun yi. (Beijing : Zhongguo fu nu chu ban she, 1996). (Shi jie jing dian tong hua. Yu yan zhen cang wen ku). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δ͐Y [WC] 1998 [Kingsley, Charles]. Shui hai zi. Chaersi Jinsilai yuan zhu ; Xin Wei gai xie ; Zhong Yanzhen hui tu. (Taibei : Taiwan dong fang, 1998). (Shi jie shao nian wen xue jing xuan ; 89). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δ͐Y [WC] 2000 [Kingsley, Charles]. Shui hai zi. Jinsili ; Mu Ou yi. (Beijing : Ren min wen xue chu ban she, 2000). Übersetzung von Kingsley, Charles. Water-babies : a fairy tale for a land-baby. With two illustrations by J. Noel Paton. (London : Macmillan, 1863). δ͐Y [WC]

Bibliographie : erwähnt in 1928 [Wilkinson, W.E.]. Zha'erkensili ping zhuan : Charles Kingsley. Weijinxun ; Chen Qitian yi. (Shanghai : Zhonghua quan guo Jidu jiao xie jin hui Jidu hua jing ji sheng huo wei yuan hui, 1928). (Jing ji gai zao zhuan ji cong shu). [Biographie von Charles Kingsley]. бžΊÒв̥ [WC]

Kingsley, Sidney (New York, N.Y. 1906-1995 Oakland, N.J.) : Dramatiker Report Title - p. 302 of 558

Bibliographie : Autor 1977 [Kingsley, Sidney]. Ai guo zhe. Xueni Jinsili zhu ; Ye Weilian [Yip Wai-lim] yi. (Xianggang : Jin ri shi jie chu ban she, 1977). Übersetzung von Kingsley, Sidney. The patriots : a play in a prologue and three acts. (New York, N.Y. : Random House, 1943). ˹—~ [KVK] 1996 [Irving, Washington]. Huashengdun Ouwen duan pian zuo pin. = Selections from Washington Irving. Ouwen yuan zhu ; Virginia French Allen gai xie ; Sun Jingsheng yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1996). ŃΟΠ. Ƙ‡34º» [Enthält] : [Kingsley, Sidney]. Ai guo zhe. Jinsili ; Kennidi [Raymond Kenndy] gai xie ; Ling Yongfu zhu shi. Übersetzung von Kingsley, Sidney. The patriots : a play in a prologue and three acts. (New York, N.Y. : Random House, 1943). [Campion, Nardi Reeder]. Zi you zhi sheng. Jacqueline Klat Cooper gai xi ; Li Keqin zhu shi. Übersetzung von Campion, Nardi Reeder. The voice of freedom : Patrick Henry. Adapted by Jacqueline Klat Cooper. (Greenwich, Conn. : Fawcett, 1961). [WC]

Kingsmill, Thomas William (Dublin 1837-1910 Shanghai) : Architekt, Autor der Royal East Asiatic Society Biographie 1853 ca.-1862 Thomas William Kingsmill ist Architekt in Hong Kong. [Kings1] 1863-1910 Thomas William Kingsmill ist Architekt in Shanghai. 1887 besucht Dublin. [Kings1]

Bibliographie : Autor 1898 Kingsmill, Thomas William. Inland communications in China. (Shanghai : Kelly & Walsh, 1898). [WC] 1899 The Taoteh king. Literally transl. with notes by Thomas William Kingsmill. (Shanghai : Shanghai Mercury, 1899). [Laozi. Dao de jing]. [WC] 1900 Kingsmill, Thomas William. The Chinese calendar : its origin, history and connections. (Shanghai : Kelly & Walsh, 1900). [WC] 1906 Martin, W.A.P. ; Kingsmill, Thomas William. The Jewish monument at Kaifung fu. In : Journal of the China Branch of the Royal Asiatic Society ; vol. 37 (1906). [Kaifeng, Henan]. https://archive.org/details/jewishmonumentat00martiala. [SonX1]

Bibliographie : erwähnt in 2013 Charlotte Augustine de Rheims Pontet (1839-1922). [Betr. u.a. Thomas William Kingsmill]. http://dc280.4shared.com/doc/GZpPll3R/preview.html.

Kingston, Maxine Hong = Tang, Ting Ting (Stockton, Calif. 1940-) : Schriftstellerin, Professorin für Literatur, University of California, Berkeley Biographie Report Title - p. 303 of 558

1989 Kingston, Maxine Hong. Tripmaster monkey [ID D29876]. Ezra Greenspan : Kingston's lead character is a 1960s era Chinese American poet-playwright named Wittman Ah Sing, born and raised in San Francisco Chinatown and educated at Berkeley who attempts to put on stage his Chinese American version of his self. Kingston concocts a Chinese-inflected, English-centered discourse fit to express Wittman's hybrid experience – altogether, a language experiment, in its way, as rich and American as Walt Whitman's own. James T.F. Tanner : Several chapter are based on Whitmanian material from Leaves of grass, especially Song of myself – appropriate because Kingston, like Whitman, is concerned with the construction of two entities, the self and the community, the requirement in a democratic society that the individual have proper scope for development and that the community have means for furthering social goals. [WhiW3,WhiW101]

Bibliographie : Autor 1989 Kingston, Maxine Hong. Tripmaster monkey : his fake book. (New York, N.Y. : Knopf ; Random House, 1989). [WC]

Bibliographie : erwähnt in 1995 Tanner, James T.F. Walt Whitman's presence in Maxine Hong Kingstons "Tripmaster monkey" : his fake book. In : Melus, vol. 20, no 4 (1995). http://www.jstor.org/stable/pdfplus/467890.pdf?acceptTC=true. [AOI]

Kinkley, Jeffrey C. = Jin, Jiefu (1948-) : Professor für Geschichte, St. John's University New York, N.Y. Biographie 1977 Jeffrey C. Kinkley promoviert an der Harvard University. [WC]

Bibliographie : Autor 1977 Kinkley, Jeffrey C. Shen Ts'ung-wen's vision of Republican China. (Cambridge, Mass. : Harvard University, 1977 ; Ann Arbor, Mich. : University Microfilms International, 1982). Diss. Harvard Univ., 1977. [Shen Congwen]. [WC] 1985 Kinkley, Jeffrey C. After Mao : Chinese literature and society, 1978-1981. (Cambridge, Mass. : Harvard University Press, Council on East Asian Studies, 1985). (Harvard East Asian monographs ; 115. Harvard contemporary China series ; 1). [WC] 1987 Kinkley, Jeffrey C. The odyssey of Shen Congwen. (Stanford, Calif. : Press, 1987). [WC] 1990 Chen, Xuechao [Chen, Xuezhao]. Suviving the storm : a memoir. Ed. with an introd. by Jeffrey C. Kinkley ; transl. by Ti Hua and Caroline Greene. (Armonk, N.Y. : M.E. Sharpe, 1990). Übersetzung von Chen, Xuezhao. Fu chen za yi. (1981). ľÑ˯ρ [WC] 1990 Xiao, Qian. Traveller without a map. Transl. by Jeffrey C. Kinkley. (London : Hutchinson, 1990). Übersetzung von Xiao, Qian. Wei dai di tu de lü ren : Xiao Qian hui yi lu. (Xianggang : Xiangjiang chu ban gong si, 1988). Ņ̗Pг'ι_ : деπж [WC] 1992 Modern Chinese writers : self-portrayals. Ba Jin [et al.] ; Helmut Martin and Jeffrey C. Kinkley, editors. (Armonk, N.Y. : M.E. Sharpe, 1992). (Studies on modern China). Report Title - p. 304 of 558

1992 [Kinkley, Jeffrey C.]. Shen Congwen zhuan : quan yi ben. Jin Jiefu zhu ; Fu Jiaqin yi. (Changsha : Hunan wen yi chu ban she, 1992). Übersetzung von Kinkley, Jeffrey C. The odyssey of Shen Congwen. (Stanford, Calif. : Stanford University Press, 1987). зɖ‡ö : ¾ϟ¹ [WC] 1994 [Kinkley, Jeffrey C.]. Shen Congwen bi xia de Zhongguo she hui yu wen hua. Jin Jiefu zhu ; Yu Jianhua, Shao Huaqiang yi. (Shanghai : Hua dong shi fan da xue chu ban she, 1994). Übersetzung von Kinkley, Jeffrey C. Shen Ts'ung-wen's vision of Republican China. (Cambridge, Mass. : Harvard University, 1977 ; Ann Arbor, Mich. : University Microfilms International, 1982). Diss. Harvard Univ., 1977. зɖ‡Ļļ'”HŝƁĊ‡ɵ [WC] 1995 Shen, Congwen. Imperfect paradise. Ed. by Jeffrey Kinkley ; transl. from the Chinese by Jeffrey Kinkley [et al.]. (Honolulu, Hawaii : University of Hawaii Press, 1995). (Fiction from modern China). [WC] 2000 Kinkley, Jeffrey C. Chinese justice, the fiction : law and literature in modern China. (Stanford, Calif. : Stanford University Press, 2000). [WC] 2003 Shen, Congwen. Selected stories of Shen Congwen. Transl. by Jeffrey C. Kinkley. (Hong Kong : Chinese University Press, 2003). [WC] 2007 Kinkley, Jeffrey C. Corruption and realism in late socialist China : the return of the political novel. (Stanford, Calif. : Stanford University Press, 2007). [WC] 2009 Shen, Congwen. Border town : a novel. Transl. by Jeffrey C. Kinkley. (New York, N.Y. : Harper Perennial Modern Chinese Classics, 2009). Übersetzung von Shen, Congwen. Bian cheng. (Shanghai : Sheng huo shu dian, 1934). и# [WC]

Kinmond, William (1915-) : Kanadischer Journalist Bibliographie : Autor 1957 Kinmond, William. No dogs in China : a report on China today. (Toronto : University of Toronto Press ; New York, N.Y. : T. Nelson, 1957). [Bericht seiner Reise 1956 im Auftrag der Toronto Globe and Mail von Harbin, Lanzhou bis Guangzhou]. [Cla]

Kinnear, Hardman Nathan (Kinsville, Ohio 1860-1936) : Missionar, Arzt Biographie 1889 Hardman Nathan Kinnear ist Arzt des Fuzhou Missionary Hospital. [Int,Who2]

Kinoian, Vartkis (um 1965) Bibliographie : Autor 1997 [Kinoian, Vartkis]. Hengli Zhanmusi de gui fu hua xiang. Zhang Ruwen yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1997). (Shi jie jing dian wen xue zuo pin shang xi). Übersetzung von Kionian, Vartkis. Henry James' The portrait of a lady. (New York, N.Y. : Monarch press, 1965). [Text in Chinese and English]. ŀйz'клĖƷ [WC]

Kinsman, Nathaniel (Salem, Mass. 1798-1847 Macao) : Kapitän, Kaufmann Biographie 1839 Nathaniel Kinsman kommt mit dem Schiff Zenobia nach Guangzhou. [Shav1] Report Title - p. 305 of 558

1843 Nathaniel Kinsman wird Partenr von Wetmore and Company in Guangzhou. [Shav1] 1843 Nathaniel Kinsman ist Partner von Wetmore and Company in Macao. [Int]

Kipling, Rudyard = Kipling, Joseph Rudyard (Bombay 1865-1936 London) : Schriftsteller, Dichter, Nobelpreisträger Biographie 1884-1937 Kipling, Rudyard. Works. 1884 Kipling, Rudyard. The gate of the hundred sorrows. In : Civil and military gazette ; September 26 1884). In : Kipling, Rudyard. Plain tales from the hills. (Calcutta : Thacker, Spink and Co. ; London : W. Thacker, 1888). [The Gate of the Hundred Sorrows follows one man's descent into the ethereal world of a Calcutta opium den and explores the surreal and surprising interactions between its eclectic clientele.] No; the old man knew his business thoroughly, and he was most clean for a Chinaman. He was a one-eyed little chap, not much more than five feet high, and both his middle fingers were gone. All the same, he was the handiest man at rolling black pills I have ever seen. Never seemed to be touched by the Smoke, either; and what he took day and night, night and day, was a caution. I've been at it five years, and I can do my fair share of the Smoke with any one; but I was a child to Fung-Tching that way. All the same, the old man was keen on his money: very keen; and that's what I can't understand. I heard he saved a good deal before he died, but his nephew has got all that now; and the old man's gone back to China to be buried… He had spent a good deal of his savings on that, and whenever a new man came to the Gate he was always introduced to it. It was lacquered black, with red and gold writings on it, and I've heard that Fung-Tching brought it out all the way from China… The old man would have died if that had happened in his time. Besides, the room is never cleaned, and all the mats are torn and cut at the edges. The coffin is gone--gone to China again--with the old man and two ounces of Smoke inside it, in case he should want 'em on the way… 1888 Kipling, Rudyard. In an Opium factory. In : Pioneer ; 16th April (1888). "But why are you so particular about the shell ?" Because of the China market. The Chinaman lokes every inch of the stuff we send him, and uses it. He boils the shell and gets out every grain of the lewa used to gum it together. He smokes that after he has dried it. 1888 Kipling, Rudyard. In black and white. (Allahabad : A.H. Wheeler, 1888). "Call up your beast", said the planter, and deesa shouted in the mysterious elephant-language, that some mahouts believe came from China at the birth of the world, when elephants and not men were masters… Pambé waited too ; but his Bombay wife grew clamorous, and he was forced to sign in the 'Spicheren' to Hongkong, because he realized that all play and no work gives Jack a ragged shirt. In the foggy China seas he thought a great deal of Nurkeed… 1888 Kipling, Rudyard. Under the deodars. (Allahabad : A.H. Wheeler, 1888). Trans-Asiatic Directs, we met, soberly ringing the world round the Fiftieth Meridian at an honest seventy knots; and white-painted Ackroyd & Hunt fruiters out of the south fled beneath us, their ventilated hulls whistling like Chinese kites… Report Title - p. 306 of 558

1891 Kipling, Rudyard. American notes. (New York : M.J. Ivers, 1891). A ponderous Irish gentleman, with priest's cords in his hat and a small nickel-plated badge on his fat bosom, emerged from the knot supporting a Chinaman who had been stabbed in the eye and was bleeding like a pig. The by-standers went their ways, and the Chinaman, assisted by the policeman, his own… The Chinaman waylays his adversary, and methodically chops him to pieces with his hatchet. Then the press roars about the brutal ferocity of the pagan… But he is according to law a free and independent citizen--consequently above reproof or criticism. He, and he alone, in this insane city, will wait at table (the Chinaman doesn't count)… Only Chinamen were employed on the work, and they looked like blood-besmeared yellow devils as they crossed the rifts of sunlight that lay upon the floor. When our consignment arrived, the rough wooden boxes broke of themselves as they were dumped down under a jet of water, and the salmon burst out in a stream of quicksilver. A Chinaman jerked up a twenty-pounder, beheaded and detailed it with two swift strokes of a knife, flicked out its internal arrangements with a third, and case it into a blood-dyed tank. The headless fish leaped from under his hands as though they were facing a rapid. Other Chinamen pulled them from the vat and thrust them under a thing like a chaff-cutter, which, descending, hewed them into unseemly red gobbets fit for the can. More Chinamen, with yellow, crooked fingers, jammed the stuff into the cans, which slid down some marvellous machine forthwith, soldering their own tops as they passed. Each can was hastily tested for flaws, and then sunk with a hundred companions into a vat of boiling water, there to be half cooked for a few minutes… Our steamer only stayed twenty minutes at that place, but I counted two hundred and forty finished cans made from the catch of the previous night ere I left the slippery, blood-stained, scale-spangled, oily floors and the offal-smeared Chinamen… Yet there are other powers who are not "ohai band" (of the brotherhood)--China, for instance. Try to believe an irresponsible writer when he assures you that China's fleet to-day, if properly manned, could waft the entire American navy out of the water and into the blue… 1891 Kipling, Rudyard. The disturber of traffic. In : Atlantic monthly ; Sept. (1891). "I'm off", says the merchant skipper. "My ownders dont wish for me to watch illuminations. That strait's choked with wreck, and I shouldn't wonder if a typhoon hadn't driven half the junks o' China there." Report Title - p. 307 of 558

1891 Kipling, Rudyard. Life's handicap : being stories of mine own people. (London : Macmillan, 1891). The wandering jew. By the extension of the Brahmaputra Valley line to meet the newly-developed China Midland, the Calais railway ticket held good via Karachi and Calcutta to Hongkong. The round trip could be managed in a fraction over forty-seven days, and, filled with fatal exultation, John Hay told the secret of his longevity to his only friend, the house-keeper of his rooms in London… The limitations of Pambe Serang. He was a Malay born in India: married once in Burma, where his wife had a cigar-shop on the Shwe Dagon road; once in Singapore, to a Chinese girl; and once in Madras, to a Mahomedan woman who sold fowls… In the foggy China seas he thought a great deal of Nurkeed, and, when Elsass-Lothringen steamers lay in port with the Spicheren, inquired after him and found he had gone to England via the Cape, on the Gravelotte…. Georgie Porgie. If you will admit that a man has no right to enter his drawing-room early in the morning, when the housemaid is setting things right and clearing away the dust, you will concede that civilised people who eat out of china and own card-cases have no right to apply their standard of right and wrong to an unsettled land… When the Government said that the Queen's Law must carry up to Bhamo and the Chinese border the order was given, and some men whose desire was to be ever a little in advance of the rush of Respectability flocked forward with the troops… The courting of Dinah Shadd. 'Wid that I tuk off my gloves--there was pipe-clay in thim, so that they stud alone--an' pulled up my chair, lookin' round at the china ornaments an' bits av things in the Shadds' quarters…. 1891 Kipling, Rudyard. The light that failed. In : Lippincott's monthly magazine ; Jan. (1891). Chap. 2. 'First the bloomin' rudder snaps,' said he to the world in general; 'then the mast goes; an' then, s' 'help me, when she can't do nothin' else, she opens 'erself out like a cock-eyes Chinese lotus.'… The young man produced more sketches. 'Row on a Chinese pig-boat,' said he, sententiously, showing them one after another… Chap. 4. Nothing will pay me for some of my life's joys; on that Chinese pig-boat, for instance, when we ate bread and jam for every meal, because Ho-Wang wouldn't allow us anything better, and it all tasted of pig,— Chinese pig… 'Don't see it. When I was on that Chinese pig-boat, our captain got credit for saving about twenty-five thousand very seasick little pigs, when our old tramp of a steamer fell foul of a timber-junk. Now, taking those pigs as a parallel'… Chap. 8. 'Wait a minute. She had been in the China passenger trade and her lower decks had bunks for two thousand pigtails… 1892 Kipling, Rudyard ; Balestier, Wolcott. The Naulahka : a story of West and East. (London : Heinmann, 1892). Chap. 6. He had purchased guns, dressing-cases, mirrors, mantelpiece ornaments, crochet work, the iridescent Chrismas-tree glass balls, saddlery, mail-phaetons, four-in-hands, scent-bottles, surgical instruments, chandeliers, and chinaware by the dozen, gross, or score as his royal fancy prompted… Report Title - p. 308 of 558

1893 Kipling, Rudyard. Barrack room ballads and other verses. (London : Methuen, 1893). Kipling, Rudyard. Mandalay. MS 1890. In : Living English poets. (London : Kegan Paul, Trench, Trübner, 1893). [Geschrieben 1890]. [Repetition in the last lines] : An' the dawn comes up like thunder outer China 'crost the Bay! Kipling, Rudyard. Shillin' a day. My name is O'Kelly, I've heard the Revelly From Birr to Bareilly, from Leeds to Lahore, Hong-Kong and Peshawur, Lucknow and Etawah, And fifty-five more all endin' in "pore"… 1895 Kipling, Rudyard. The brushwood boy. In : The century magazine ; Dec. (1895). Seeing the lily was labeled "Hong-Kong", Georgie said : "Of course. This is precisely what I expected Hong-Kong would be like. How magnificent ! " 1895 Kipling, Rudyard. An unqualified pilot. In : Windsor Magazine ; February (1895). He introduced Jim to a Chinaman in Muchuatollah, an unpleasing place in itself, and the Chinaman, who answered to the name of Erh-Tze, when he was not smoking opium, talked business in pigeon-English to Jim for an hour… The cargo of his junk was worth anything from seventy to a hundred and fifty thousand rupees, some of which he was getting as enormous freight on the coffins of thirty or forty dead Chinamen, whom he was taking to be buried in their native country. Rich Chinamen will pay fancy prices for this service, and they have a superstition that the iron of steamships is bad for the spiritual health of their dead… Going down “Garden Reach” he discovered that the junk would answer to her helm if you put it over far enough, and that she had a fair, though Chinese, notion of sailing. He took charge of the tiller by stationing three Chinese on each side of it, and standing a little forward, gathered their pigtails into his hands, three right and three left, as though they had been the yoke lines of a row-boat… 1896 Kipling, Rudyard. Of those called. (New York, N.Y. ; London : Macmillan, 1895). We were wallowing through the China Seas in a dense fog, the horn blowing every two minutes for the benefit of the fishery craft that crowded the waterways. From the bridge the fo’c’sle was invisible; from the hand-wheel at the stern the captain’s cabin. The fog held possession of everything—the pearly white fog… 1897 Kipling, Rudyard. Captains courageous. (London ; New York, N.Y. : Macmillan 1897). Ordinarily he would have accepted battle ere it was offered, and have waged a pleasant and unscrupulous campaign. But now he sat limply, his soft black hat pushed forward on to his nose, his big body shrunk inside his loose clothes, staring at his boots or the Chinese junks in the bay, and assenting absently to the secretary's questions as he opened the Saturday mail… Now they heard the swish of a water-tank, and the guttural voice of a Chinaman, the click-clink of hammers that tested the Krupp steel wheels, and the oath of a tramp chased off the rear-platform; now the solid crash of coal shot into the tender; and now a beating back of noises as they flew past a waiting train… Disko introduced them all in due form. The captain of an old-time Chinaman could have done no better, and Mrs. Cheyne babbled incoherently. She nearly threw herself into Manuel's arms when she understood that he had first found Harvey… Report Title - p. 309 of 558

1897 Kipling, Rudyard. The feet of the young men. In : Scribner’s magazine ; December (1897). Introduction. Several months between the coast of China and the upper Yangtse in the latter part of 1910 added nothing permanent to my collection, but in the Philippine Archipelago, to which I fared next, luc was better… All along through the Malay States and Siam, and then up and down the Irrawadi, from Rangoon to Bhamo, on the Chinese border of Burma, and back, I was lured on to study after story of "The steaming stillness of the orchid-scented glade"... 1898 Kipling, Rudyard. The day's work.(London : Macmillan, 1898). The tomb of his ancestors. "Of course I do," said Chinn, who had the chronicle of the Book of Chinn by heart. It lies in a worn old ledger on the Chinese lacquer table behind the piano in the Devonshire home, and the children are allowed to look at it on Sundays… The devil and the deep sea. The man-of-war had towed them to the nearest port, not to the headquarters of the colony, and when Mr. Wardrop saw the dismal little harbour, with its ragged line of Chinese junks, its one crazy tug, and the boat-building shed that, under the charge of a philosophical Malay, represented a dockyard, he sighed and shook his head… "I don't understand it," said Mr. Wardrop. "Any Malay knows the use o' copper. They ought to have cut away the pipes. And with Chinese junks coming here, too. It's a special interposition o' Providence."… "Bread upon the waters". When the maid had removed the cloth she brought a pineapple that would have cost half a guinea at that season (only McPhee has his own way of getting such things), and a Canton china bowl of dried lichis, and a glass plate of preserved ginger, and a small jar of sacred and Imperial chow-chow that perfumed the room… 1898 Kipling, Rudyard. A fleet in being : notes of two trips with the Channel squardron. (London : Macmillan, 1898). I listened enchanted to weird yarns in which Chinese Mandarins, West Coast nigger Chiefs, Archimandrites, Turkish Pashas, Calabrian Counts, dignity balls, Chilian beachcombers, and all the queer people of the earth were mingled... 1899 Kipling, Rudyard. Letters of marque. (London : Edinburgh Society, 1899). The tower, in the arrangement of its stairways, is like the interior of a Chinese carved ivory puzzle-ball… Dresen China snuff-boxes, mechanical engines, electroplated fish-slicers, musical boxes, and gilt, blownglass, Christmas-Tree balls do not go well with splendours of a Palace that might have been built by Titans and coloured by the morning sun… Report Title - p. 310 of 558

1899 Kipling, Rudyard. Many inventions. (London : Macmillan, 1899). The disturber of traffic. But a few weeks after that a couple of junks came shouldering through from the north, arm in arm, like junks go. It takes a good deal to make a Chinaman understand danger. They junks set well in the current, and went down the fairway, right among the buoys, ten knots an hour, blowing horns and banging tin pots all the time… '"I'm off," says the merchant skipper. "My owners don't wish for me to watch illuminations. That strait's choked with wreck, and I shouldn't wonder if a typhoon hadn't driven half the junks o' China there."… They knew from his mouth that he had committed evil on the deep waters,--that was what he told them,--and piracy, which no one does now except Chineses, was all they knew of… His private honour. I had just installed myself as Viceroy, and by virtue of my office had shipped four million sturdy thrifty natives to the Malayan Archipelago, where labour is always wanted and the Chinese pour in too quickly, when I became aware that things were not going smoothly with the half-company… 1899 Kipling, Rudyard. Stalky & Co. In : Pearson's, Windsor magazine, Cosmopolis magazines ; April 1897-July 1899. (London : Macmillan, 1899). Slaves of the lamp. The pantomime was to be given next week, in the down-stairs study occupied by Aladdin, Abanazar, and the Emperor of China… He has a china basket with blue ribbons and a pink kitten on it, hung up in his window to grow musk in… "When Stalky blows out his nostrils like a horse," said Aladdin to the Emperor of China, "he's on the war-path. 'Wonder what King will get."… "Hush, you ass!" hissed the Emperor of China. "Oh, he's gone down to prayers," said Beetle, watching the shadow of the house-master on the wall. "Rabbits-Eggs was only a bit drunk, swearin' at his horse, and King jawed him through the window, and then, of course, he rocked King."… Report Title - p. 311 of 558

1901 Kipling, Rudyard. Kim. In : McClure's magazine ; December 1900-October 1901. In : Cassell's magazine ; January-November 1901.(London : Macmillan, 1901). [The story unfolds against the backdrop of The Great Game, the political conflict between Russia and Britain in Central Asia. It is set after the Second Afghan War which ended in 1881. Kim befriends an aged Tibetan Lama who is on a quest to free himself from the Wheel of Things by finding the legendary 'River of the Arrow'.] Chap. 1. [Lama's visit in the Lahore Museum] In open-mouthed wonder the lama turned to this and that, and finally checked in rapt attention before a large alto-relief representing a coronation or apotheosis of the Lord Buddha. The Master was represented seated on a lotus the petals of which were so deeply undercut as to show almost detached. Round Him was an adoring hierarchy of kings, elders, and old-time Buddhas. Below were lotus-covered waters with fishes and water-birds. Two butterfly-winged devas held a wreath over His head; above them another pair supported an umbrella surmounted by the jewelled headdress of the Bodhisat…. On his head was a gigantic sort of tam-o'-shanter. His face was yellow and wrinkled, like that of Fook Shing, the Chinese bootmaker in the bazar… 'Aha! Khitai [a Chinaman],' said Abdullah proudly. Fook Shing had once chased him out of his shop for spitting at the joss above the boots… The lama mounted a pair of horn-rimmed spectacles of Chinese work. 'Here is the little door through which we bring wood before winter. And thou--the English know of these things? He who is now of Lung-Cho told me, but I did not believe. The Lord—the Excellent One--He has honour here too?... He had heard of the travels of the Chinese pilgrims, Fu-Hiouen and Hwen-Tsiang, and was anxious to know if there was any translation of their record. He drew in his breath as he turned helplessly over the pages of Beal and Stanislas Julien. ''Tis all here. A treasure locked.' Then he composed himself reverently to listen to fragments hastily rendered into Urdu. For the first time he heard of the labours of European scholars, who by the help of these and a hundred other documents have identified the Holy Places of Buddhism… It was a piece of ancient design, Chinese, of an iron that is not smelted these days; and the collector's heart in the Curator's bosom had gone out to it from the first. For no persuasion would the lama resume his gift… The Curator would have detained him: they are few in the world who still have the secret of the conventional brush-pen Buddhist pictures which are, as it were, half written and half drawn. But the lama strode out, head high in air, and pausing an instant before the great statue of a Bodhisat in meditation, brushed through the turnstiles. Kim followed like a shadow. What he had overheard excited him wildly. This man was entirely new to all his experience, and he meant to investigate further, precisely as he would have investigated a new building or a strange festival in Lahore city. The lama was his trove, and he purposed to take possession. Kim's mother had been Irish, too… 'I beg. I remember now it is long since I have eaten or drunk. What is the custom of charity in this town? In silence, as we do of Tibet, or speaking aloud?' 'Those who beg in silence starve in silence,' said Kim, quoting a native proverb. The lama tried to rise, but sank back again, sighing for his disciple, dead in far-away Kulu. Kim watched head to one side, considering and interested… 'Allah! A lama! A Red Lama! It is far from Lahore to the Passes. What dost thou do here?' The lama held out the begging-bowl mechanically. 'God's curse on all unbelievers!' said Mahbub. 'I do not give to a lousy Tibetan; but ask my Baltis over yonder behind the camels. They may value your blessings. Oh, horseboys, here is a countryman of yours. See if he be hungry.' A shaven, crouching Balti, who had come down with the horses, and who was nominally some sort of degraded Buddhist, fawned upon the priest, and in thick gutturals besought the Holy One to sit at the horseboys' fire… Chap. 2. He began in Urdu the tale of the Lord Buddha, but, borne by his own thoughts, slid into Tibetan and long-droned texts from a Chinese book of the Buddha's life… Report Title - p. 312 of 558

The family priest, an old, tolerant Sarsut Brahmin, dropped in later, and naturally started a theological argument to impress the family. By creed, of course, they were all on their priest's side, but the lama was the guest and the novelty. His gentle kindliness, and his impressive Chinese quotations, that sounded like spells, delighted them hugely; and in this sympathetic, simple air, he expanded like the Bodhisat's own lotus, speaking of his life in the great hills of Such-zen, before, as he said, 'I rose up to seek enlightenment.'… The children of the house tugged unrebuked at his rosary; and he clean forgot the Rule which forbids looking at women as he talked of enduring snows, landslips, blocked passes, the remote cliffs where men find sapphires and turquoise, and that wonderful upland road that leads at last into Great China itself… Chap. 3. 'That is well said.' The lama was much impressed by the plan. 'We will begin tomorrow, and a blessing on thee for showing old feet such a near road.' A deep, sing-song Chinese half-chant closed the sentence… Chap. 4. The woman seemed to ask questions which the lama turned over in his mind before answering. Now and again he heard the singsong cadence of a Chinese quotation. It was a strange picture that Kim watched between drooped eyelids… Chap. 5. He quoted an old, old Chinese text, backed it with another, and reinforced these with a third. 'I stepped aside from the Way, my chela. It was no fault of thine… Chap. 6. 'At any rate, the old man has sent the money. Gobind Sahai's notes of hand are good from here to China,' said the Colonel… Chap. 8. Mahbub felt in his belt, wetted his thumb on a cake of Chinese ink, and dabbed the impression on a piece of soft native paper… Chap. 11. He drew from under the table a sheet of strangely scented yellow Chinese paper, the brushes, and slab of Indian ink… The lama, both hands raised, intoned a final blessing in ornate Chinese… 'I have, too, our drugs which loosen humours of the head in hot and angry men. Sina well compounded when the moon stands in the proper House; yellow earths I have--arplan from China that makes a man renew his youth and astonish his household; saffron from Kashmir, and the best salep of Kabul… Chap. 12. I sat down and cried, Mister O'Hara, anticipating Chinese tortures… Chap. 13. Theirs was an almost obliterated Buddhism, overlaid with a nature-worship fantastic as their own landscapes, elaborate as the terracing of their tiny fields; but they recognized the big hat, the clicking rosary, and the rare Chinese texts for great authority; and they respected the man beneath the hat… Report Title - p. 313 of 558

1902 Kipling, Rudyard. The butterfly that stamped. In : Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). One day, when they had quarrelled for three weeks--all nine hundred and ninety-nine wives together--Suleiman-bin-Daoud went out for peace and quiet as usual; and among the orange trees he met Balkis the Most Beautiful, very sorrowful because Suleiman-bin-Daoud was so worried. And she said to him, 'O my Lord and Light of my Eyes, turn the ring upon your finger and show these Queens of Egypt and Mesopotamia and Persia and China that you are the great and terrible King.' But Suleiman-bin-Daoud shook his head and said, 'O my Lady and Delight of my Life, remember the Animal that came out of the sea and made me ashamed before all the animals in all the world because I showed off. Now, if I showed off before these Queens of Persia and Egypt and Abyssinia and China, merely because they worry me, I might be made even more ashamed than I have been.'… 1902 Kipling, Rudyard. China-going P. & O.'s. In : Kipling, Rudyard. The crab that played with the sea. In : Collier’s, August (1902). In : Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). CHINA-GOING P's and 0's Pass Pau Amma's playground close, And his Pusat Tasek lies Near the track of most B.I.'s. U.Y.K. and N.D.L. Know Pau Amma's home as well As the fisher of the Sea knows 'Bens,' M.M.'s, and Rubattinos. But (and this is rather queer) A.T.L.'s can not come here; O. and O. and D.O.A. Must go round another way. Orient, Anchor, Bibby, Hall, Never go that way at all. U.C.S. would have a fit If it found itself on it. And if 'Beavers' took their cargoes To Penang instead of Lagos, Or a fat Shaw-Savill bore Passengers to Singapore, Or a White Star were to try a Little trip to Sourabaya, Or a B.S.A. went on Past Natal to Cheribon, Then great Mr. Lloyds would come With a wire and drag them home! You'll know what my riddle means When you've eaten mangosteens… 1904 Kipling, Rudyard. The muse among the motors. (London : Daily Mail Publ. Office, 1904). Arterial : Early Chinese I FROST upon small rain — the ebony-lacquered avenue Reflecting lamps as a pool shows goldfish. The sight suddenly emptied out of the young man’s eyes Entering upon it sideways. II In youth, by hazard, I killed an old man. In age I maimed a little child. Dead leaves under foot reproach not: But the lop-sided cherry-branch — whenever the sun rises, How black a shadow! 1904 Kipling, Rudyard. Traffics and discoveries. (London : Macmillan, 1904). Pyecroft's back bent over the Berthon collapsible boat, while he drilled three men in expanding it swiftly; the outflung white water at the foot of a homeward-bound Chinaman not a hundred yards away, and her shadow-slashed, rope-purfled sails bulging sideways like insolent cheeks… "Those are the beggars we lie awake for, patrollin' the high seas. There ain't a port in China where we wouldn't be better treated. Yes, a Boxer 'ud be ashamed of it," said Pyecroft…. Report Title - p. 314 of 558

1909 Kipling, Rudayrd. Abaft the funnel. (New York, N.Y. : Doubleday, 1909). In three minutes a bucket appeared on deck. It was covered with a wooden lid. "Think he have make die this time", said the Chinese sailor who carried the coffin, with a grin… He was on the ship before I joined her –that's seven years ago, when we were running up and down and around and about the China Seas… I was new to these waters, new to the Chinaman and his fascinating little ways, being a New England man by raisin. Erastasius was raised by the Devil. That's who his sire was. Never ran across his dam. Ran across a forsaken sea, though, int the 'Whanghoa', a little to the northeast of this, with eight hundred steerage passengers, all Chinamen, for various and undenominated ports… There were ten Americans, a couple of Danes and a half-caste knocking round the ship, and the crew were Chinese but most of 'em good Chinese. Only good Chinese I ever met… There was no talk of it for a forthnight. We spoke of latitude and longitude and the proper manufacture of sherry cobbler, while the steamer cut upon a glassy-smooth sea. Then we trned towards China and drank farewell to the nearer East. "We shall reach Hongkong without being it" said the nervous lady… The China seas are governed neither by wind nor calm. Deep down unter the sapphire waters sits a green and yellow devil who suffers from indigestion perpetually. When he is unwell he troubles the waters above with his twistings and writhings. Thus it happens that it is never calm in the China seas… "You may go ! You may go to Hongkong for me !" shouted half-a-dozen little waves together… 1909 Kipling, Rudyard. Actions and reactions. (London : Macmillan, 1909). "Black Chinese furniture and yellow silk brocade," she answered, and ran downhill… Trans-Asiatic Directs we met, soberly ringing the world round the Fiftieth Meridian at an honest seventy knots; and white-painted Ackroyd & Hunt fruiters out of the south fled beneath us, their ventilated hulls whistling like Chinese kites… 1910 Kipling, Rudyard. Rewards and fairies. (London : Macmillan, 1910). The sailor. In Blackwall Basin yesterday A China barque re-fitting lay, When a fat old man with snow-white hair Came up to watch us working there. 'A priest in spite of himself'. 'Say? I couldn't say a word. I sat choking and nodding like a China image while he wrote an order to his secretary to pay me, I won't say how much, because you wouldn't believe it… 1911 Kipling, Rudyard. Puck of Pook's hill. (London : Macmillan, 1911). 'Why, you look just like a Chinaman!' cried Dan. 'Was the man a Chinaman?'… 1917 Kipling, Rudyard. A diversity of creatures. (London : Macmillan, 1917). 'I maintain nothing. But is it any worse than your Chinese reiteration of uncomprehended syllables in a dead tongue? ' 'Dead, forsooth!' King fairly danced. 'The only living tongue on earth! Chinese! On my word, Hartopp!'… 'Absolutely and essentially Chinese,' said little Hartopp, who, alone of the common-room, refused to be outfaced by King. 'But I don't yet understand how Paddy came to be licked by Winton. Paddy's supposed to be something of a boxer.'… "Go and guard your blessed road," he says to the Fratton Orphan Asylum standing at attention all round him, and, when they was removed--"Pyecroft," he says, still _sotte voce_, "what in Hong-Kong are you doing with this dun-coloured _sampan_?"… Report Title - p. 315 of 558

1918 Kipling, Rudyard. A flight of fact. In : Nash’s Magazine ; in : Pall Mall Magazine ; June (1918). There was a chap of that name about five years ago on the China Station. He had himself tattooed al! over, regardless, in Rangoon. Then he got as good as engaged to a woman in Hongkong—rich woman too. But the Pusser of his ship gave him away. He had a regular cinema of frogs and dragonflies up his legs. And that was only the beginnin’ of the show. So she broke off the engagement, and he half-killed the Pusser, and then he became a Buddhist, or something.”… Report Title - p. 316 of 558

1920 Kipling, Rudyard. Letters of Travel (1892-1913). (London : Macmillan, 1920). Only the Chinaman washes the dirty linen of other lands… The speech of the Outside Men at this point becomes fearfully mixed with pidgin-English and local Chinese terms, rounded with corrupt Portuguese… Consuls and judges of the Consular Courts meet men over on leave from the China ports, or it may be , and they all talk tea, silk, banking, and exchange with its fixed residents… And it must be prejudiced, because it is daily and hourly in contact with the Japanese, except when it can do business with the Chinaman whom it prefers. Was there ever so disgraceful a club!... The imaginative eye can see the most unpleasant possibilities, from a general overrunning of Japan by the Chinaman, who is far the most important foreign resident, to the shelling of Tokio by a joyous and bounding Democracy, anxious to vindicate her national honour and to learn how her newly-made navy works… The permanent residents are beginning to talk of hill places to go to for the hot weather, and all the available houses in the resort are let. In a little while the men from China will be coming over for their holidays, but just at present we are in the thick of the tea season, and there is no time to waste on frivolities… A knot of Chinamen were studying a closed door from whose further side came a most unpleasant sound of bolting and locking up. The notice on the door was interesting. With deep regret did the manager of the New Oriental Banking Corporation, Limited (most decidedly limited), announce that on telegraphic orders from home he had suspended payment. Said one Chinaman to another in pidgin-Japanese: 'It is shut,' and went away. The noise of barring up continued, the rain fell, and the notice stared down the wet street… Malays, Lascars, Hindus, Chinese, Japanese, Burmans—the whole gamut of racetints, from saffron to tar-black—are twisting and writhing round it, while their vermilion, cobalt, amber, and emerald turbans and head-cloths are lying underfoot. Pressed against the yellow ochre of the iron bulwarks to left and right are frightened women and children in turquoise and isabella-coloured clothes. They are half protected by mounds of upset bedding, straw mats, red lacquer boxes, and plaited bamboo trunks, mixed up with tin plates, brass and copper hukas , silver opium pipes, Chinese playing cards, and properties enough to drive half-a-dozen artists wild… A great stretch of that distance is as new as the day before yesterday, and strewn with townships in every stage of growth from the city of one round house, two log huts, and a Chinese camp somewhere in the foot-hills of the Selkirks, to Winnipeg with her league-long main street and her warring newspapers… The men won't get up and attend to these things, but we would. If we had female suffrage, we'd shut the door to all the Irish and throw it open to all the Chinese, and let the women have a little protection.'… If we could only manacle four hundred Members of Parliament, like the Chinese in the election cartoons, and walk them round the Empire, what an all-comprehending little Empire we should be when the survivors got home!... The teacher holds up pens, reels, and so forth, giving the name in English; the children repeating Chinese fashion… The Chinaman has always been in the habit of coming to British Columbia, where he makes, as he does elsewhere, the finest servant in the world. No one, I was assured on all hands, objects to the biddable Chinaman. He takes work which no white man in a new country will handle, and when kicked by the mean white will not grossly retaliate. He has always paid for the privilege of making his fortune on this wonderful coast, but with singular forethought and statesmanship, the popular Will, some few years ago, decided to double the head-tax on his entry. Strange as it may appear, the Chinaman now charges double for his services, and is scarce at that… Another man was a little more explicit. 'We desire,' he said, 'to keep the Chinaman. But the Japanese must go.'… 'Well, you can't expect a man with all the chances that our country offers him to milk cows in Report Title - p. 317 of 558 a pasture. A Chinaman can do that. We want races that will assimilate with ours,' etc., etc…. 'For political reasons, I believe. We do not want People who will lower the Standard of Living. That is why the Japanese must go.' 'Then why keep the Chinese? ' 'We can get on with the Chinese. We can't get on without the Chinese. But we must have Emigration of a Type that will assimilate with Our People. I hope I have made myself clear?'… A Chinaman costs fifty or sixty dollars a month now. Our husbands can't always afford that. How old would you take me for? I'm not thirty. Well thank God, I stopped my sister coming out West. Oh yes, it's a fine country—for men.' 'Can't you import servants from England?' 'I can't pay a girl's passage in order to have her married in three months. Besides, she wouldn't work. They won't when they see Chinamen working.' 'Do you object to the Japanese, too?' 'Of course not. No one does. It's only politics. The wives of the men who earn six and seven dollars a day—skilled labour they call it—have Chinese and Jap servants. We can't afford it. We have to think of saving for the future, but those other people live up to every cent they earn. They know they're all right. They're Labour. They'll be looked after, whatever happens. You can see how the State looks after me. A little later I had occasion to go through a great and beautiful city between six and seven of a crisp morning. Milk and fish, vegetables, etc., were being delivered to the silent houses by Chinese and Japanese. Not a single white man was visible on that chilly job… 1926 Kipling, Rudyard. Debits and credits : short stories. (London : Macmillan, 1926). The Janeites. Our Battery Sergeant Major nearly did. For Macklin had a wonderful way o' passing remarks on a man's civil life; an' he put it about that our B.S.M. had run a dope an' dolly-shop with a Chinese woman, the wrong end o' Southwark Bridge. Nothin' you could lay 'old of, o' course; but--' Humberstall let us draw our own conclusions. 'Not as a rule. I was then, though, or else Macklin knew 'ow to deliver the Charges properly. 'E said 'e'd been some sort o' schoolmaster once, and he'd make my mind resume work or break 'imself. That was just before the Battery Sergeant-Major 'ad it in for him on account o' what he'd been sayin' about the Chinese wife an' the dollyshop.'… The bull that thought. I gathered that he had spent much of his life in the French Colonial Service in Annam and Tonquin. When the war came, his years barring him from the front line, he had supervised Chinese wood-cutters who, with axe and dynamite, deforested the centre of France for trench-props. 1930 Kipling, Rudyard. Thy servant a dog : told by Boots. (London : Macmillan, 1930). The Commander told a tale of an ancient destroyer on the China station which, with three others of equal seniority, had been hurried over to the East Coast of England when the Navy called up her veterans for the War… 1932 Kipling, Rudyard. Limits and renewals : stories. (London : Macmillan, 1932). At any rate, in that hour, between them it was born. They went to a theatrical wigmaker and bought lavishly of grease-paints for Chinese, Red Indian, and Asiatic make-ups, as well as for clowns and corner- men… 1937 Kipling, Rudyard. Something of myself : for my friends known and unknown. (London : Macmillan, 1937). A servant, precisely because he is a servant, has his izzat--his honour--or, as the Chinese say, his 'face.' Save that, and he is yours… For the Pen, when it is writing, can only scratch; and bottled ink is not to compare with the ground Chinese stick… [Kip1] Report Title - p. 318 of 558

1889 Rudyard Kipling. From sea to sea [ID D31419] 9 March desparts from India. 14 March arrives in Rangoon. 24 March arrives in Singapore. 1 April arrives in Hong Kong, Canton [Guangzhou]. 15 April arrives in Nagasaki. 11 May departs from Yokohama to San Francisco. [Kip5] 1899.1 Kipling, Rudyard. From sea to sea [ID D314219]. (1) March-September, 1889 No 2. The River of the Lost Footsteps and the Golden Mystery upon its Banks. The Iniquity of Jordan. Shows how a Man may go to the Shway Dagon and see it not and to the Pegu Club and hear too much. A Dissertation on Mixed Drinks. Judging the Empire as it ought to be judged, by its most prominent points—videlicet, its smells—he was right; for though there is one stink in Calcutta, another in Bombay, and a third and most pungent one in the Punjab, yet they have a kinship of stinks, whereas Burma smells quite otherwise. It is not exactly what China ought to smell like, but it is not India… The Burman exists beautifully, while his women-folk marry the Madrassi and the Chinaman, because these support them in affluence… At this point I stayed, because there was a beautiful archway of Burmese build, and adorned with a Chinese inscription, directly in front of me, and I conceived foolishly that I should find nothing more pleasant to look at if I went farther… Report Title - p. 319 of 558

No 4. Showing how I came to Palmiste Island and the Place of Paul and Virginia, and fell Asleep in a Garden. A Disquisition on the Folly of Sight-seeing. There was no hard work, and the Chinamen gave but little trouble. They had fights among themselves, but "they do not care to give us any impudence;" and the big man swaggered off with the long roll and swing of a whole Pioneer regiment, while I cheered myself with the thought that India—the India I pretend to hold in hatred—was not so far off, after all… There is only one coolie, but he is strong, and he runs just as well as six bell-men. He ties up his pigtail,—being a ,—and this is a disadvantage to sahibs who cannot speak Tamil, Malay, or Cantonese. Otherwise he might be steered like a camel… Now and again there blazed the front of a Chinese house, all open-work vermilion, lamp-black, and gold, with six-foot. Chinese lanterns over the doorways and glimpses of quaintly cut shrubs in the well-kept gardens beyond… Till then we had feared Chinamen, especially when they brought food, but now we will eat anything at their hands. The conclusion of the meal was a half-guinea pineapple and a siesta… In the native town, I found a large army of Chinese—more than I imagined existed in China itself—encamped in spacious streets and houses, some of them sending block-tin to Singapur, some driving fine carriages, others making shoes, chairs, clothes, and every other thing that a large town desires. They were the first army corps on the march of the Mongol. The scouts are at Calcutta, and a flying column at Rangoon. Here begins the main body, some hundred thousand strong, so they say. Was it not De Quincey that had a horror of the Chinese—of their inhumaneness and their inscrutability?... The Straits Settlement Council which lives at Singapur had just passed a Bill (Ordinance they call it) putting down all Chinese secret societies in the colony, which measure only awaited the Imperial assent. A little business in Singapur connected with some municipal measure for clearing away overhanging verandahs created a storm, and for three days those who were in the place say the town was entirely at the mercy of the Chinese, who rose all together and made life unpleasant for the authorities. This incident forced the Government to take serious notice of the secret societies who could so control the actions of men, and the result has been a measure which it will not be easy to enforce. A Chinaman must have a secret society of some kind. He has been bred up in a country where they were necessary to his comfort, his protection, and the maintenance of his scale of wages from time immemorial, and he will carry them with him as he will carry his opium and his coffin… Up till the present our military administration has been subordinate to that of Hong-Kong; when that is done away with and we have Sir Charles Warren, things will be different… Certainly the great grievance of Penang is the Chinese question. She would not be human did she not revile her Municipal Commissioners and talk about the unsanitary condition of the island… They had a Chinaman on the Municipality last year. They have now got rid of him, and the present body is constituted of two officials and four non-officials. Therefore they complain of the influence of officialdom. Having thoroughly settled all the differences of Penang to my own great satisfaction, I removed myself to a Chinese theatre set in the open road, and made of sticks and old gunny-bags. The orchestra alone convinced me that there was something radically wrong with the Chinese mind. Once, long ago in Jummu, I heard the infernal clang of the horns used by the Devil-dancers who had come from far beyond Ladakh to do honour to the Prince that day set upon his throne. That was about three thousand miles to the north, but the character of the music was unchanged. A thousand Chinamen stood as close as possible to the horrid din and enjoyed it. Once more, can anything be done to a people without nerves as without digestion, and, if reports speak truly, without morals? But it is not true that they are born with full-sized pigtails. The thing grows, and in its very earliest stages is the prettiest head-dressing imaginable, being soft brown, very fluffy, about three inches long, and dressed as to the end with red silk. An infant pigtail is just like the first tender sprout of a tulip bulb, and would be lovable were not the Chinese baby so very horrible of hue and shape. He isn't as pretty as the Report Title - p. 320 of 558 pig that Alice nursed in Wonderland, and he lies quite still and never cries. This is because he is afraid of being boiled and eaten. I saw cold boiled babies on a plate being carried through the heart of the town. They said it was only sucking-pig, but I knew better. Dead sucking-pigs don't grin with their eyes open. About this time the faces of the Chinese frightened me more than ever, so I ran away to the outskirts of the town and saw a windowless house that carried the Square and Compass in gold and teakwood above the door. I took heart at meeting these familiar things again, and knowing that where they were was good fellowship and much charity, in spite of all the secret societies in the world. Penang is to be congratulated on one of the prettiest little lodges in the East. No 5. Of the Threshold of the Far East and the Dwellers thereon. A Dissertation upon the Use of the British Lion. These are unfailing signs of commercial prosperity. India ended so long ago that I cannot even talk about the natives of the place. They are all Chinese, except where they are French or Dutch or German. England is by the uninformed supposed to own the island. The rest belongs to China and the Continent, but chiefly China. I knew I had touched the borders of the Celestial Empire when I was thoroughly impregnated with the reek of Chinese tobacco, a fine-cut, greasy, glossy weed, to whose smoke the aroma of a huqa in the cookhouse is all Rimmell's shop… Forgive me, but I am looking at the shipping outside the verandah, at the Chinamen in the streets, and at the lazy, languid Englishmen in banians and white jackets stretched on the cane chairs, and these things are not nice… The Professor looked over my shoulder at this point. "Bosh!" said he. "They will become just a supplementary China—another field for Chinese cheap labour. When the Dutch Settlements were returned in 1815,—all these islands hereabouts, you know,—we should have handed over these places as well. Look!" He pointed at the swarming Chinamen below. "Let me dream my dream, 'Fessor. I'll take my hat in a minute and settle the question of Chinese immigration in five minutes." But I confess it was mournful to look into the street, which ought to have been full of Beharis, Madrassis, and men from the Konkan—from our India… No 6 Of the Well-dressed Islanders of Singapur and their Diversions; proving that All Stations are exactly Alike. Shows how One Chicago Jew and an American Child can poison the Purest Mind. When one comes to a new station the first thing to do is to call on the inhabitants. This duty I had neglected, preferring to consort with Chinese till the Sabbath, when I learnt that Singapur went to the Botanical Gardens and listened to secular music… Report Title - p. 321 of 558

No 7. Shows how I arrived in China and saw entirely through the Great Wall and out upon the Other Side Where naked ignorance Delivers brawling judgments all day long On all things unashamed. The past few days on the Nawab have been spent amid a new people and a very strange one. There were speculators from South Africa: financiers from home (these never talked in anything under hundreds of thousands of pounds and, I fear, bluffed awfully); there were Consuls of far-off China ports and partners of China shipping houses talking a talk and thinking thoughts as different from Ours as is Our slang from the slang of London. But it would not interest you to learn the story of our shipload — to hear about the hard-headed Scotch merchant with a taste for spiritualism, who begged me to tell him whether there was really anything in Theosophy and whether Tibet was full of levitating chelas, as he believed; or of the little London curate out for a holiday who had seen India and had faith in the progress of missionary work there — who believed that the C.M.S. was shaking the thoughts and convictions of the masses, and that the Word of the Lord would ere long prevail above all other counsels. He in the night-watches tackled and disposed of the great mysteries of Life and Death, and was looking forward to a lifetime of toil amid a parish without a single rich man in it. When you are in the China Seas be careful to keep all your flannel-wear to hand. In an hour the steamer swung from tropical heat (including prickly) to a cold raw fog, as wet as a Scotch mist. Morning gave us a new world — somewhere between Heaven and Earth. The sea was smoked glass reddish-grey islands lay upon it under fog-banks that hovered fifty feet above our heads. The squat sails of junks danced for an instant like autumn leaves in the breeze and disappeared, and there was no solidity in the islands against which the glassy levels splintered in snow. The steamer groaned and grunted and howled because she was so damp and miserable, and I groaned also because the guide-book said that Hong-Kong had the finest harbour in the world, and I could not see two hundred yards in any direction. Yet this ghost-like in-gliding through the belted fog was livelily mysterious, and became more so when the movement of the air vouchsafed us a glimpse of a warehouse and a derrick, both apparently close aboard, and behind them the shoulder of a mountain. We made our way into a sea of flat-nosed boats all manned by most muscular humans, and the Professor said that the time to study the Chinese question was now. We, however, were carrying a new general to these parts, and nice, new, well-fitting uniforms came off to make him welcome; and in the contemplation of things too long withheld from me I forgot about the Pigtails. Gentlemen of the mess-room, who would wear linen coats on parade if you could, wait till you have been a month without seeing a patrol jacket or hearing a spur go ling-a-ling, and you will know why civilians want you always to wear uniform. The General, by the way, was a nice General. He did not know much about the Indian Army or the ways of a gentleman called Roberts, if I recollect aright; but he said that Lord Wolseley was going to be Commander-in-Chief one of these days on account of the pressing needs of our Army. He was a revelation because he talked about nothing but English military matters, which are very, very different from Indian ones, and are mixed up with politics. All Hong-Kong is built on the sea-face; the rest is fog. One muddy road runs for ever in front of a line of houses which are partly Chowringhee and partly Rotherhithe. You live in the houses, and when wearied of this, walk across the road and drop into the sea, if you can find a square foot of unencumbered water. So vast is the accumulation of country shipping, and such is its dirtiness as it rubs against the bund, that the superior inhabitants are compelled to hang their boats from davits above the common craft, who are greatly disturbed by a multitude of steam-launches. These ply for amusement and the pleasure of whistling, and are held in such small esteem that every hotel owns one, and the others are masterless. Beyond the launches lie more steamers than the eye can count, and four out of five of these belong to Us. I was proud when I saw the shipping at Singapur, but I swell with patriotism as I watch the fleets of Hong-Kong from the balcony of the Victoria Hotel. I can almost spit into the water; but many mariners stand below and they are a strong breed. How recklessly selfish does a traveller become! We had dropped for more than ten days all Report Title - p. 322 of 558 the world outside our trunks, and almost the first word in the hotel was: 'John Bright is dead, and there has been an awful hurricane at Samoa.' 'Ah! indeed that's very sad; but look here, where do you say my rooms are?’ At home the news would have given talk for half a day. It was dismissed in half the length of a hotel corridor. One cannot sit down to think with a new world humming outside the window — with all China to enter upon and possess. A rattling of trunks in the halls — a click of heels — and the apparition of an enormous gaunt woman wrestling with a small Madrassi servant... 'Yes — I haf travelled everywhere and I shall travel everywhere else. I go now to Shanghai and Pekin. I have been in Moldavia, Russia, Beyrout, all Persia, Colombo, Delhi, Dacca, Benares, Allahabad, Peshawar, the Ali Musjid in that pass, Malabar, Singapur, Penang, here in this place, and Canton. I am Austrian-Croat, and I shall see the States of America and perhaps Ireland. I travel for ever; I am — how you call?— veuve — widow. My husband, he was dead; and so I am sad — I am always sad and so I trafel. I am alife of course, but I do not live. You onderstandt? Always sad. Vill you tell them the name of the ship to which they shall warf my trunks now. You trafel for pleasure? So! I trafel because I am alone and sad — always sad.' The trunks disappeared, the door shut, the heels clicked down the passage, and I was left scratching my head in wonder. How did that conversation begin — why did it end, and what is the use of meeting eccentricities who never explain themselves? I shall never get an answer, but that conversation is true, every word of it. I see now where the fragmentary school of novelists get their material from. When I went into the streets of Hong-Kong I stepped into thick slushy London mud of the kind that strikes chilly through the boot, and the rattle of innumerable wheels was as the rattle of hansoms. A soaking rain fell, and all the sahibs hailed ’rickshaws,— they call them ’ricks here,— and the wind was chillier than the rain. It was the first touch of honest weather since Calcutta. No wonder with such a climate that Hong-Kong was ten times livelier than Singapur, that there were signs of building everywhere, and gas jets in all the houses, that colonnades and domes were scattered broadcast, and the Englishmen walked as Englishmen should — hurriedly and looking forward. All the length of the main street was verandahed, and the Europe shops squandered plate-glass by the square yard. (Nota bene.— As in Simla so elsewhere: mistrust the plate-glass shops. You pay for their fittings in each purchase.) The same Providence that runs big rivers so near to large cities puts main thoroughfares close to big hotels. I went down Queen Street, which is not very hilly. All the other streets that I looked up were built in steps after the fashion of Clovelly, and under blue skies would have given the Professor scores of good photographs. The rain and the fog blotted the views. Each upward-climbing street ran out in white mist that covered the sides of a hill, and the downward-sloping ones were lost in the steam from the waters of the harbour, and both were very strange to see. 'Hi-yi-yow,' said my rickshaw coolie and balanced me on one wheel. I got out and met first a German with a beard, then three jolly sailor boys from a man-of-war, then a sergeant of Sappers, then a Parsee, then two Arabs, then an American, then a Jew, then a few thousand Chinese all carrying something, and then the Professor. 'They make plates — instantaneous plates — in Tokio, I’m told. What d’ you think of that?' he said. 'Why, in India, the Survey Department are the only people who make their own plates. Instantaneous plates in Tokio; think of it!' I had owed the Professor one for a long time. 'After all,' I replied, 'it strikes me that we have made the mistake of thinking too much of India. We thought we were civilised, for instance. Let us take a lower place. This beats Calcutta into a hamlet.' And in good truth it did, because it was clean beyond the ordinary, because the houses were uniform, three-storied and verandahed, and the pavements were of stone. I met one horse, very ashamed of himself, who was looking after a cart on the sea-road, but upstairs there are no vehicles save rickshaws. Hong-Kong has killed the romance of the rickshaw in my mind. They ought to be sacred to pretty ladies, instead of which men go to office in them, officers in full canonicals use them; tars try to squeeze in two abreast, and from what I have heard down at the barracks they do occasionally bring to the guardroom the drunken defaulter. 'He falls asleep inside of it, Sir, and saves trouble.' The Chinese naturally have the town for their own, Report Title - p. 323 of 558 and profit by all our building improvements and regulations. Their golden and red signs flame down the Queen’s Road, but they are careful to supplement their own tongue by well-executed Europe lettering. I found only one exception, thus:— Fussing, Garpenter And Gabinet Naktr Has good Gabi Nets for Sale. The shops are made to catch the sailor and the curio hunter, and they succeed admirably. When you come to these parts put all your money in a bank and tell the manager man not to give it you, however much you ask. So shall you be saved from bankruptcy. The Professor and I made a pilgrimage from Kee Sing even unto Yi King, who sells the de-composed fowl, and each shop was good. Though it sold shoes or sucking pigs, there was some delicacy of carving or gilded tracery in front to hold the eye, and each thing was quaint and striking of its kind. A fragment of twisted roots helped by a few strokes into the likeness of huddled devils, a running knop and flower cornice, a dull red and gold halfdoor, a split bamboo screen — they were all good, and their joinings and splicings and mortisings were accurate. The baskets of the coolies were good in shape, and the rattan fastenings that clenched them to the polished bamboo yoke were whipped down, so that there were no loose ends. You could slide in and out the drawers in the slung chests of the man who sold dinners to the ’rickshaw coolies; and the pistons of the little wooden hand-pumps in the shops worked accurately in their sockets. I was studying these things while the Professor was roaming through carved ivories, broidered silks, panels of inlay, tortoise-shell filigree, jadetipped pipes, and the God of Art only knows what else. 'I don't think even as much of him (meaning our Indian craftsman) as I used to do,' said the Professor, taking up a tiny ivory grotesque of a small baby trying to pull a water-buffalo out of its wallow — the whole story of beast and baby written in the hard ivory. The same thought was in both our minds; we had gone near the subject once or twice before. 'They are a hundred times his superior in mere idea — let alone execution,' said the Professor, his hand on a sketch in woods and gems of a woman caught in a gale of wind protecting her baby from its violence. 'Yes; and don't you see that they only introduce aniline dyes into things intended for us. Whereas he wears them on his body whenever he can. What made this yellow image of a shopman here take delight in a dwarf orange tree in a turquoiseblue pot?' I continued, sorting a bundle of cheap China spoons — all good in form, colour, and use. The big-bellied Chinese lanterns above us swayed in the wind with a soft chafing of oiled paper, but they made no sign, and the shopkeeper in blue was equally useless. 'You wanchee buy? Plitty things here,' said he; and he filled a tobacco-pipe from a dull green leather pouch held at the mouth with a little bracelet of plasma, or it might have been the very jade. He was playing with a brown-wood abacus, and by his side was his day-book bound in oiled paper, and the tray of Indian ink, with the brushes and the porcelain supports for the brushes. He made an entry in his book and daintily painted in his latest transaction. The Chinese of course have been doing this for a few thousand years; but Life, and its experiences, is as new to me as it was to Adam, and I marvelled. 'Wanchee buy?' reiterated the shopman after he had made his last flourish. Said I, in the new tongue which I am acquiring, 'Wanchee know one piecee information b’long my pidgin. Savvy these things? Have got soul, you?' 'Have got how?' 'Have got one piecee soul-allee same spilit? No savvy? This way then — your people lookee allee same devil; but makee culio allee same pocket-Joss, and not giving any explanation. Why-for are you such a horrible contradiction?' 'No savvy. Two dollar an' half,' he said, balancing a cabinet in his hand. The Professor had not heard. His mind was oppressed with the fate of the Hindu. 'There are three races who can work,' said the Professor, looking down the seething street where the ’rickshaws tore up the slush, and the babel of Cantonese and pidgin went up to the Report Title - p. 324 of 558 yellow fog in a jumbled snarl. 'But there is only one that can swarm,' I answered. 'The Hindu cuts his own throat and dies, and there are too few of the Sahib-log to last for ever. These people work and spread. They must have souls or they couldn’t understand pretty things.' 'I can't make it out,' said the Professor. 'They are better artists than the Hindu,— that carving you are looking at is Japanese, by the way,— better artists and stronger workmen, man for man. They pack close and eat everything, and they can live on nothing.' 'And 've been praising the beauties of Indian Art all my days.' It was a little disappointing when you come to think of it, but I tried to console myself by the thought that the two lay so far apart there was no comparison possible. And yet accuracy is surely the touchstone of all Art. 'They will overwhelm the world,' said the Professor calmly, and he went out to buy tea. Neither at Penang, Singapur, nor this place have I seen a single Chinaman asleep while daylight lasted. Nor have I seen twenty men who were obviously loafing. All were going to some definite end — if it were only like the coolie on the wharf, to steal wood from the scaffolding of a half-built house. In his own land, I believe, the Chinaman is treated with a certain amount of carelessness, not to say ferocity. Where he hides his love of Art, the Heaven that made him out of the yellow earth that holds so much iron only knows. His love is for little things, or else why should he get quaint pendants for his pipe, and at the backmost back of his shop build up for himself a bowerbird's collection of odds and ends, every one of which has beauty if you hold it sufficiently close to the eye. It grieves me that I cannot account for the ideas of a few hundred million men in a few hours. This much, however, seems certain. If we had control over as many Chinamen as we have natives of India, and had given them one tithe of the cosseting, the painful pushing forward, and studious, even nervous, regard of their interests and aspirations that we have given to India, we should long ago have been expelled from, or have reaped the reward of, the richest land on the face of the earth. A pair of my shoes have been, oddly enough, wrapped in a newspaper which carries for its motto the words, 'There is no Indian nation, though there exist the germs of an Indian nationality,' or something very like that. This thing has been moving me to unholy laughter. The great big lazy land that we nurse and wrap in cotton-wool, and ask every morning whether it is strong enough to get out of bed, seems like a heavy soft cloud on the far-away horizon; and the babble that we were wont to raise about its precious future and its possibilities, no more than the talk of children in the streets who have made a horse out of a pea-pod and match-sticks, and wonder if it will ever walk. I am sadly out of conceit of mine own other — not mother — country now that I have had my boots blacked at once every time I happened to take them off. The blacker did not do it for the sake of a gratuity, but because it was his work. Like the beaver of old, he had to climb that tree; the dogs were after him. There was competition. Is there really such a place as Hong-Kong? People say so, but I have not yet seen it. Once indeed the clouds lifted and I saw a granite house perched like a cherub on nothing, a thousand feet above the town. It looked as if it might be the beginning of a civil station, but a man came up the street and said, 'See this fog? It will be like this till September. You'd better go away.' I shall not go. I shall encamp in front of the place until the fog lifts and the rain ceases. At present, and it is the third day of April, I am sitting in front of a large coal fire and thinking of the 'frosty Caucasus'— you poor creatures in torment afar. And you think as you go to office and orderly-room that you are helping forward England's mission in the East. ’Tis a pretty delusion, and I am sorry to destroy it, but you have conquered the wrong country. Let us annex China. Report Title - p. 325 of 558

No 8. Of Jenny and her Friends. Showing how a Man may go to see Life and meet Death there. Of the Felicity of Life and the Happiness of Corinthian Kate. The Woman and the Cholera. I am disposed to think that he does not. In the interest of the opulent papa, and from a genuine desire to see what they call Life, with a capital Hell, I went through Hong-Kong for the space of a night. I am glad that I am not a happy father with a stray son who thinks that he knows all the ropes. Vice must be pretty much the same all the round world over, but if a man wishes to get out of pleasure with it, let him go to Hong-Kong… "I won't be buried in Hong-Kong. That frightens me. When I die—of cholera—take me to 'Frisco and bury me there… Something had gone wrong in the slatternly menage where the plated tea-services were mixed with cheap China; and the household was being called to account… Report Title - p. 326 of 558

No 9. Some Talk with a Taipan and a General: proves in what Manner a Sea Picnic may be a Success. "From these things," said the Taipan, "comes the wealth of Hong-Kong. Every notion here pays, from the dairy-farm upwards. We have passed through our bad times and come to the fat years."… He told me tales of the old times—pityingly because he knew I could not understand. All I could tell was that the place dressed by America—from the hair-cutters' saloons to the liquor-bars. The faces of men were turned to the Golden Gate even while they floated most of the Singapur companies. There is not sufficient push in Singapur alone, so Hong-Kong helps. Circulars of new companies lay on the bank counters. I moved amid a maze of interests that I could not comprehend, and spoke to men whose minds were at Hankow, Foochoo, Amoy, or even further—beyond the Yangtze gorges where the Englishman trades… After a while I escaped from the company-floaters because I knew I could not understand them, and ran up a hill. Hong-Kong is all hill except when the fog shuts out everything except the sea… Nor, unless you are warned of the opticalness of the delusion, is it nice to see from your seat, houses and trees at magic-lantern angles. Such things, before tiffin, are worse than the long roll of the China seas… We hold Hong-Kong, and by Our strength and wisdom it is a great city, built upon a rock, and furnished with a dear little seven-furlong racecourse set in the hills, and fringed as to one side with the homes of the dead—Mahometan, Christian, and Parsee. A wall of bamboos shuts off the course and the grand-stand from the cemeteries. It may be good enough for Hong-Kong, but would you care to watch your pony running with a grim reminder of "gone to the drawer" not fifty feet behind you? Very beautiful are the cemeteries, and very carefully tended. The rocky hillside rises so near to them that the more recent dead can almost command a view of the racing as they lie. Even this far from the strife of the Churches they bury the different sects of Christians apart. One creed paints its wall white, and the other blue. The latter, as close to the race-stand as may be, writes in straggling letters, "Hodie mihi cras tibi." No, I should not care to race in Hong-Kong. The scornful assemblage behind the grand-stand would be enough to ruin any luck. Chinamen do not approve of showing their cemeteries. We hunted ours from ledge to ledge of the hillsides, through crops and woods and crops again, till we came to a village of black and white pigs and riven red rocks beyond which the dead lay. It was a third-rate place, but was pretty. I have studied that oilskin mystery, the Chinaman, for at least five days, and why he should elect to be buried in good scenery, and by what means he knows good scenery when he sees it, I cannot fathom. But he gets it when the sight is taken from him, and his friends fire crackers above him in token of the triumph. That night I dined with the Taipan in a palace. They say the merchant prince of Calcutta is dead—killed by exchange. Hong-Kong ought to be able to supply one or two samples. The funny thing in the midst of all this wealth—wealth such as one reads about in novels—is to hear the curious deference that is paid to Calcutta. Console yourselves with that, gentlemen of the Ditch, for by my faith, it is the one thing that you can boast of. At this dinner I learned that Hong-Kong was impregnable and that China was rapidly importing twelve and forty ton guns for the defence of her coasts. The one statement I doubted, but the other was truth. Those who have occasion to speak of China in these parts do so deferentially, as who should say: "Germany intends such and such," or "These are the views of Russia." The very men who talk thus are doing their best to force upon the great Empire all the stimulants of the West—railways, tram lines, and so forth. What will happen when China really wakes up, runs a line from Shanghai to Lhassa, starts another line of imperial Yellow Flag immigrant steamers, and really works and controls her own gun-factories and arsenals? The energetic Englishmen who ship the forty-tonners are helping to this end, but all they say is: "We're well paid for what we do. There's no sentiment in business, and anyhow, China will never go to war with England." Indeed, there is no sentiment in business. The Taipan's palace, full of all things beautiful, and flowers more lovely than the gem-like cabinets they adorned, would have made happy half a hundred young men craving for luxury, and might have made them Report Title - p. 327 of 558 writers, singers, and poets. It was inhabited by men with big heads and straight eyes, who sat among the splendours and talked business. If I were not going to be a Burman when I die I would be a Taipan at Hong-Kong. He knows so much and he deals so largely with Princes and Powers, and he has a flag of his very own which he pins on to all his steamers… Forthwith we embarked upon a new world—that of Hong-Kong harbour—and with a dramatic regard for the fitness of things our little ship was the Pioneer… Then we left China altogether, and steamed into far Lochaber, with a climate to correspond… "Say about three thousand for the Island—enough to stop any expedition that might come. Look at all these little bays and coves. There are twenty places at the back of the island where you could land men and make things unpleasant for Hong-Kong."… And that is just the worst of it. Here was a nice General helping to lay out fortifications, with one eye on Hong-Kong and the other, his right one, on England… But remember that Hong-Kong—with five million tons of coal, five miles of shipping, docks, wharves, huge civil station, forty million pounds of trade, and the nicest picnic parties that you ever did see—wants three thousand men and—she won't get them. She has two batteries of garrison artillery, a regiment, and a lot of gun lascars—about enough to prevent the guns from rusting on their carriages. There are three forts on an island—Stonecutter's Island—between Hong-Kong and the mainland, three on Hong-Kong itself, and three or four scattered about elsewhere… A landward turn in the road brought us to the pine woods of Theog and the rhododendrons—but they called them azaleas—of Simla, and ever the rain fell as though it had been July in the hills instead of April at Hong-Kong. An invading army marching upon Victoria would have a sad time of it even if the rain did not fall. There are but one or two gaps in the hills through which it could travel, and there is a scheme in preparation whereby they shall be cut off and annihilated when they come. When I had to climb a clay hill backwards digging my heels into the dirt, I very much pitied that invading army. Whether the granite-faced reservoir and two-mile tunnel that supplies Hong-Kong with water be worth seeing I cannot tell. There was too much water in the air for comfort even when one tried to think of Home. But go you and take the same walk—ten miles, and only two of 'em on level ground. Steam to the forsaken cantonment of Stanley and cross the island, and tell me whether you have seen anything so wild and wonderful in its way as the scenery. I am going up the river to Canton, and cannot stay for word-paintings. Report Title - p. 328 of 558

No 10. Shows how I came to Goblin Market and took a Scunner at it and cursed the Chinese People. Shows further how I initiated all Hong-Kong into our Fraternity. Providence is pleased to be sarcastic. It sent rain and a raw wind from the beginning till the end. That is one of the disadvantages of leaving India. You cut yourself adrift, from the only trustworthy climate in the world. I despise a land that has to waste half its time in watching the clouds. The Canton trip (I have been that way) introduces you to the American river steamer, which is not in the least like one of the Irrawaddy flotilla or an omnibus, as many people believe. It is composed almost entirely of white paint, sheet-lead, a cow-horn, and a walking-beam, and holds about as much cargo as a P. and O. The trade between Canton and Hong-Kong seems to be immense, and a steamer covers the ninety miles between port and port daily. None the less are the Chinese passengers daily put under hatches or its equivalent after they leave port, and daily is the stand of loaded Sniders in the cabin inspected and cleaned up. Daily, too, I should imagine, the captain of each boat tells his Globe-trotting passengers the venerable story of the looting of a river steamer—how two junks fouled her at a convenient bend in the river, while the native passengers on her rose and made things very lively for the crew, and ended by clearing out that steamer. The Chinese are a strange people! They had a difficulty at Hong-Kong not very long ago about photographing labour coolies, and in the excitement, which was considerable, a rickety old war junk got into position off the bund with the avowed intention of putting a three-pound shot through the windows of the firm who had suggested the photographing. And this though vessel and crew could have been blown in cigarette-ash in ten minutes! But no one pirated the Ho-nam, though the passengers did their best to set her on fire by upsetting the lamps of their opium pipes. She blared her unwieldy way across the packed shipping of the harbour and ran into grey mist and driving rain. When I say that the scenery was like the West Highlands you will by this time understand what I mean. Large screw steamers, China pig-boats very low in the water and choked with live-stock, wallowing junks and ducking sampans filled the waterways of a stream as broad as the Hughli and much better defended so far as the art of man was concerned. Their little difficulty with the French a few years ago has taught the Chinese a great many things which, perhaps, it were better for us that they had left alone. The first striking object of Canton city is the double tower of the big Catholic Church. Take off your hat to this because it means a great deal, and stands as the visible standard of a battle that has yet to be fought. Never have the missionaries of the Mother of the Churches wrestled so mightily with any land as with China, and never has nation so scientifically tortured the missionary as has China. Perhaps when the books are audited somewhere else, each race, the White and the Yellow, will be found to have been right according to their lights. I had taken one fair look at the city from the steamer, and threw up my cards. "I can't describe this place, and besides, I hate Chinamen." "Bosh! It is only Benares, magnified about eight times. Come along." It was Benares, without any wide streets or chauks, and yet darker than Benares, in that the little skyline was entirely blocked by tier on tier of hanging signs,—red, gold, black, and white. The shops stood on granite plinths, pukka brick above, and tile-roofed. Their fronts were carved wood, gilt, and coloured savagely. John knows how to dress a shop, though he may sell nothing more lovely than smashed fowl and chitterlings. Every other shop was a restaurant, and the space between them crammed with humanity. Do you know those horrible sponges full of worms that grow in warm seas? You break off a piece of it and the worms break too. Canton was that sponge. "Hi, low yah. To hoh wang!" yelled the chair-bearers to the crowd, but I was afraid that if the poles chipped the corner of a house the very bricks would begin to bleed. Hong-Kong showed me how the Chinaman could work. Canton explained why he set no value on life. The article was cheaper than in India. I hated the Chinaman before; I hated him doubly as I choked for breath in his seething streets where nothing short of the pestilence could clear a way. There was of course no incivility from the people, but the mere mob was terrifying. There are three or four places in the world where it is best for an Englishman to agree with his adversary swiftly, whatever the latter's nationality Report Title - p. 329 of 558 may be. Canton heads the list. Never argue with anybody in Canton. Let the guide do it for you. Then the stinks rose up and overwhelmed us. In this respect Canton was Benares twenty times magnified. The Hindu is a sanitating saint compared to the Chinaman. He is a rigid Malthusian in the same regard. "Very bad stink, this place. You come right along," said Ah Cum, who had learned his English from Americans. He was very kind. He showed me feather-jewellery shops where men sat pinching from the gorgeous wings of jays, tiny squares of blue and lilac feathers, and pasting them into gold settings, so that the whole looked like Jeypore enamel of the rarest. But we went into a shop. Ah Cum drew us inside the big door and bolted it, while the crowd blocked up the windows and shutter-bars. I thought more of the crowd than the jewellery. The city was so dark and the people were so very many and so unhuman. The March of the Mongol is a pretty thing to write about in magazines. Hear it once in the gloom of an ancient curio shop, where nameless devils of the Chinese creed make mouths at you from back-shelves, where brazen dragons, revelations of uncleanliness, all catch your feet as you stumble across the floor—hear the tramp of the feet on the granite blocks of the road and the breaking wave of human speech, that is not human! "Watch the yellow faces that glare at you between the bars, and you will be afraid, as I was afraid. "It's beautiful work," said the Professor, bending over a Cantonese petticoat—a wonder of pale green, blue, and Silver. "Now I understand why the civilised European of Irish extraction kills the Chinaman in America. It is justifiable to kill him. It would be quite right to wipe the city of Canton off the face of the earth, and to exterminate all the people who ran away from the shelling. The Chinaman ought not to count." I had gone off on my own train of thought, and it was a black and bitter one. "Why on earth can't you look at the lions and enjoy yourself, and leave politics to the men who pretend to understand 'em?" said the Professor. "It's no question of politics," I replied. "This people ought to be killed off because they are unlike any people I ever met before. Look at their faces. They despise us. You can see it, and they aren't a bit afraid of us either." Then Ah Cum took us by ways that were dark to the temple of the Five Hundred Genii, which was one of the sights of the rabbit-warren. This was a Buddhist temple with the usual accessories of altars and altar lights and colossal figures of doorkeepers at the gates. Round the inner court runs a corridor lined on both sides with figures about half life-size, representing most of the races of Asia. Several of the Jesuit Fathers are said to be in that gallery,—you can find it all in the guide-books,—and there is one image of a jolly-looking soul in a hat and full beard, but, like the others, naked to the waist. "That European gentleman," said Ah Cum. "That Marco Polo." "Make the most of him," I said. "The time is coming when there will be no European gentlemen—nothing but yellow people with black hearts—black hearts, Ah Cum—and a devil-born capacity for doing more work than they ought." "Come and see a clock," said he. "Old clock. It runs by water. Come on right along." He took us to another temple and showed us an old water-clock of four gurrahs: just the same sort of thing as they have in out-of-the-way parts of India for the use of the watchmen. The Professor vows that the machine, which is supposed to give the time to the city, is regulated by the bells of the steamers in the river, Canton water being too thick to run through anything smaller than a half-inch pipe. From the pagoda of this temple we could see that the roofs of all the houses below were covered with filled water-jars. There is no sort of fire organisation in the city. When lighted it burns till it stops. Ah Cum led us to the Potter's Field, where the executions take place. The Chinese slay by the hundred, and far be it from me to say that such generosity of bloodshed is cruel. They could afford to execute in Canton alone at the rate of ten thousand a year without disturbing the steady flow of population. An executioner who happened to be wandering about—perhaps in search of employment—offered us a sword under guarantee that it had cut off many heads. "Keep it," I said. "Keep it, and let the good work go on. My friend, you cannot execute too freely in this land. You are blessed, I apprehend, with a purely literary bureaucracy recruited—correct me if I am wrong—from all social strata, more especially those in which Report Title - p. 330 of 558 the idea of cold-blooded cruelty has, as it were, become embedded. Now, when to inherited devildom is superadded a purely literary education of grim and formal tendencies, the result, my evil-looking friend,—the result, I repeat,—is a state of affairs which is faintly indicated in the Little Pilgrim's account of the Hell of Selfishness. You, I presume, have not yet read the works of the Little Pilgrim." "He looks as if he was going to cut at you with that sword," said the Professor. "Come away and see the Temple of Horrors." That was a sort of Chinese Madame Tussaud's—life-like models of men being brayed in mortars, sliced, fried, toasted, stuffed, and variously bedevilled—that made me sick and unhappy. But the Chinese are merciful even in their tortures. When a man is ground in a mill, he is, according to the models, popped in head first. This is hard on the crowd who are waiting to see the fun, but it saves trouble to the executioners. A half-ground man has to be carefully watched, or else he wriggles out of his place. To crown all, we went to the prison, which was a pest-house in a back street. The Professor shuddered. "It's all right," I said. "The people who sent the prisoners here don't care. The men themselves look hideously miserable, but I suppose they don't care, and goodness knows I don't care. They are only Chinamen. If they treat each other like dogs, why should we regard 'em as human beings? Let 'em rot. I want to get back to the steamer. I want to get under the guns of Hong-Kong. Phew!" Then we ran through a succession of second-rate streets and houses till we reached the city wall on the west by a long flight of steps. It was clean here. The wall had a drop of thirty or forty feet to paddy fields. Beyond these were a semicircle of hills, every square yard of which is planted out with graves. Her dead watch Canton the abominable, and the dead are more than the myriads living. On the grass-grown top of the wall were rusty English guns spiked and abandoned after the war. They ought not to be there. A five-storied pagoda gave us a view of the city, but I was wearied of these rats in their pit—wearied and scared and sullen. The excellent Ah Cum led us to the Viceroy's summer garden-house on the cityward slope of an azalea-covered hill surrounded by cotton trees. The basement, was a handsome joss house: upstairs was a durbar-hall with glazed verandahs and ebony furniture ranged across the room in four straight lines. It was only an oasis of cleanliness. Ten minutes later we were back in the swarming city, cut off from light and sweet air. Once or twice we met a mandarin with thin official mustache and "little red button a-top." Ah Cum was explaining the nature and properties of a mandarin when we came to a canal spanned by an English bridge and closed by an iron gate, which was in charge of a Hong-Kong policeman. We were in an Indian station with Europe shops and Parsee shops and everything else to match. This was English Canton, with two hundred and fifty sahibs in it. 'Twould have been better for a Gatling behind the bridge gate. The guide-books tell you that it was taken from the Chinese by the treaty of 1860, the French getting a similar slice of territory. Owing to the binding power of French officialism, "La concession Française" has never been let or sold to private individuals, and now a Chinese regiment squats on it. The men who travel tell you somewhat similar tales about land in Saigon and Cambodia. Something seems to attack a Frenchman as soon as he dons a colonial uniform. Let us call it the red-tape-worm. "Now where did you go and what did you see?" said the Professor, in the style of the pedagogue, when we were once more on the Ho-nam and returning as fast as steam could carry us to Hong-Kong. "A big blue sink of a city full of tunnels, all dark and inhabited by yellow devils, a city that Doré ought to have seen. I'm devoutly thankful that I'm never going back there. The Mongol will begin to march in his own good time. I intend to wait until he marches up to me. Let us go away to Japan by the next boat." The Professor says that I have completely spoiled the foregoing account by what he calls "intemperate libels on a hard-working nation." He did not see Canton as I saw it—through the medium of a fevered imagination. Once, before I got away, I climbed to the civil station of Hong-Kong, which overlooks the town. There in sumptuous stone villas built on the edge of the cliff and facing shaded roads, in a wilderness of beautiful flowers and a hushed calm unvexed even by the roar of the traffic below, the residents do their best to imitate the life of an India up-country station. They are Report Title - p. 331 of 558

better off than we are. At the bandstand the ladies dress all in one piece—shoes, gloves, and umbrellas come out from England with the dress, and every memsahib knows what that means—but the mechanism of their life is much the same. In one point they are superior. The ladies have a club of their very own to which, I believe, men are only allowed to come on sufferance. At a dance there are about twenty men to one lady, and there are practically no spinsters in the island. The inhabitants complain of being cooped in and shut up. They look at the sea below them and they long to get away. They have their "At Homes" on regular days of the week, and everybody meets everybody else again and again. They have amateur theatricals and they quarrel and all the men and women take sides, and the station is cleaved asunder from the top to the bottom. Then they become reconciled and write to the local papers condemning the local critic's criticism. Isn't it touching? A lady told me these things one afternoon, and I nearly wept from sheer home-sickness. "And then, you know, after she had said that he was obliged to give the part to the other, and that made them furious, and the races were so near that nothing could be done, and Mrs. —— said that it was altogether impossible. You understand how very unpleasant it must have been, do you not?" "Madam," said I, "I do. I have been there before. My heart goes out to Hong-Kong. In the name of the great Indian Mofussil I salute you. Henceforward Hong-Kong is one of Us, ranking before Meerut, but after Allahabad, at all public ceremonies and parades." I think she fancied I had sunstroke; but you at any rate will know what I mean. We do not laugh any more on the P. and O. S. S. Ancona on the way to Japan. We are deathly sick, because there is a cross-sea beneath us and a wet sail above. The sail is to steady the ship who refuses to be steadied. She is full of Globe-trotters who also refuse to be steadied. A Globe-trotter is extreme cosmopolitan. He will be sick anywhere. [Kip3] 1899.2 Kipling, Rudyard. From sea to sea [ID D314219]. (2) No 12. A Further Consideration of Japan. The Inland Sea and Good Cookery. The Mystery of Passports and Consulates and Certain Other Matters. As in Nagasaki, the town was full of babies, and as in Nagasaki, every one smiled except the Chinamen. I do not like Chinamen. There was something in their faces which I could not understand, though it was familiar enough. "The Chinaman's a native," I said. "That's the look on a native's face, but the Jap isn't a native, and he isn't a sahib either. What is it?" The Professor considered the surging street for a while. "The Chinaman's an old man when he's young, just as a native is, but the Jap is a child all his life. Think how grown-up people look among children. That's the look that's puzzling you." I dare not say that the Professor is right, but to my eyes it seemed he spoke sooth. As the knowledge of good and evil sets its mark upon the face of a grown man of Our people, so something I did not understand had marked the faces of the Chinamen. They had no kinship with the crowd beyond that which a man has to children. "They are the superior race," said the Professor, ethnologically. "They can't be. They don't know how to enjoy life," I answered immorally. "And, anyway, their art isn't human." "What does it matter?" said the Professor. "Here's a shop full of the wrecks of old Japan. Let's go in and look." We went in, but I want somebody to solve the Chinese question for me. It's too large to handle alone…. No 14. Explains in what Manner I was taken to Venice in the Rain and climbed into a Devil Fort; a Tin-pot Exhibition and a Bath. Of the Maiden and the Boltless Door, the Cultivator and his Fields, and the Manufacture of Ethnological Theories at Railroad Speed. Ends with Kioto. They know the curve in China, and I have seen French artists, introduce it into books describing a devil-besieged city of Tartary… Report Title - p. 332 of 558

No. 15. Kioto and how I fell in love with the chief belle there after I had conferred with certain China merchants who trafficked in tea. Shows further how, in a great temple, I broke the tenth commandment in fifty-three places and bowed own before Kano and a carpenter. Takes me to Arashima. A company of China tea-merchants were gathered in the smoking-room after dinner, and by consequence talked their own "shop," which was interesting. Their language is not Our language, for they know nothing of the tea-gardens, of drying and withering and rolling, of the assistant who breaks his collar-bone in the middle of the busiest season, or of the sickness that smites the coolie lines at about the same time. They are happy men who get their tea by the break of a thousand chests from the interior of the country and play with it upon the London markets. None the less they have a very wholesome respect for Indian tea, which they cordially detest. Here is the sort of argument that a Foochow man, himself a very heavy buyer, flung at me across the table. "You may talk about your Indian teas,—Assam and Kangra, or whatever you call them,—but I tell you that if ever they get a strong hold in England, the doctors will be down on them, Sir. They'll be medically forbidden. See if they aren't. They shatter your nerves to pieces. Unfit for human consumption—that's what they are. Though I don't deny they are selling at Home. They don't keep, though. After three months, the sorts that I've seen in London turn to hay." "I think you are wrong there," said a Hankow man. "My experience is that the Indian teas keep better than ours by a long way. But"—turning to me—"if we could only get the China Government to take off the duties, we could smash Indian tea and every one connected with it. We could lay down tea in Mincing Lane at threepence a pound. No, we do not adulterate our teas. That's one of your tricks in India. We get it as pure as yours—every chest in the break equal to sample." "You can trust your native buyers then?" I interrupted. "Trust 'em? Of course we can," cut in the Foochow merchant. "There are no tea-gardens in China as you understand them. The peasantry cultivate the tea, and the buyers buy from them for cash each season. You can give a Chinaman a hundred thousand dollars and tell him to turn it into tea of your own particular chop—up to sample. Of course the man may be a thorough-paced rogue in many ways, but he knows better than to play the fool with an English house. Back comes your tea—a thousand half-chests, we'll say. You open perhaps five, and the balance go home untried. But they are all equal to sample. That's business, that is. The Chinaman's a born merchant and full of backbone. I like him for business purposes. The Jap's no use. He isn't man enough to handle a hundred thousand dollars. Very possibly he'd run off with it—or try to." "The Jap has no business savvy. God knows I hate the Chinamen," said a bass voice behind the tobacco smoke, "but you can do business with him. The Jap's a little huckster who can't see beyond his nose." They called for drinks and told tales, these merchants of China,—tales of money and bales and boxes,—but through all their stories there was an implied leaning upon native help which, even allowing for the peculiarities of China, was rather startling. "The compradore did this: Ho Whang did that: a syndicate of Pekin bankers did the other thing"—and so on. I wondered whether a certain lordly indifference as to details had anything to do with eccentricities in the China tea-breaks and fluctuations of quality, which do occur in spite of all the men said to the contrary. Again, the merchants spoke of China as a place where fortunes are made—a land only waiting to be opened up to pay a hundredfold. They told me of the Home Government helping private trade, in kind and unobtrusive ways, to get a firmer hold on the Public Works Department contracts that are now flying abroad. This was pleasant hearing. But the strangest thing of all was the tone of hope and almost contentment that pervaded their speech. They were well-to-do men making money, and they liked their lives. You know how, when two or three of Us are gathered together in our own barren pauper land, we groan in chorus and are disconsolate. The civilian, the military man, and the merchant, they are all alike. The one overworked and broken by exchange, the second a highly organised beggar, and the third a nobody in particular, always at loggerheads with what he considers an academical Report Title - p. 333 of 558

Government. I knew in a way that We were a grim and miserable community in India, but I did not know the measure of Our fall till I heard men talking about fortunes, success, money, and the pleasure, good living, and frequent trips to England that money brings. Their friends did not seem to die with unnatural swiftness, and their wealth enabled them to endure the calamity of Exchange with calm. Yes, we of India are a wretched folk… No 17. Of the Nature of the Tokaido and Japanese Railway Construction. One Traveller explains the Life of the Sahib-Log, and Another the Origin of Dice. Of the Babies in the Bath Tub and the Man in D. You can never be certain whether the little beggar means what he says. Give me a Chinaman to deal with. Other men have told you that, have they? You'll find that opinion at most of the … No 18. Concerning a Hot-water Tap, and Some General Conversation. A Chinaman, on an average, is out and away a bigger rogue than a Jap; but he has sense enough to see that honesty is the best policy, and to act by that light. A Jap will be dishonest just to save himself trouble. He's like a child that way."… No 21. Shows the Similarity between the Babu and the Japanese. Contains the Earnest Outcry of an Unbeliever. The Explanation of Mr. Smith of California and Elsewhere. Takes me on Board Ship after Due Warning to those who follow. "I shall write that a man can do himself well from Calcutta to Yokohama, stopping at Rangoon, Moulmein, Penang, Singapur, Hong-Kong, Canton, and taking a month in Japan, for about sixty pounds—rather less than more. But if he begins to buy curios, that man is lost… Report Title - p. 334 of 558

No 24. Shows how through Folly I assisted at a Murder and was Afraid. The Rule of the Democracy and the Despotism of the Alien. It was a bad business throughout, and the only consolation is that it was all my fault. A man took me round the Chinese quarter of San Francisco, which is a ward of the city of Canton set down in the most eligible business-quarter of the place. The Chinaman with his usual skill has possessed himself of good brick fire-proof buildings and, following instinct, has packed each tenement with hundreds of souls, all living in filth and squalor not to be appreciated save by you in India. That cursory investigation ought to have sufficed; but I wanted to know how deep in the earth the Pig-tail had taken root. Therefore I explored the Chinese quarter a second time and alone, which was foolishness. No one in the filthy streets (but for the blessed sea breezes San Francisco would enjoy cholera every season) interfered with my movements, though many asked for cumshaw. I struck a house about four stories high full of celestial abominations, and began to burrow down; having heard that these tenements were constructed on the lines of icebergs—two-thirds below sight level. Downstairs I crawled past Chinamen in bunks, opium-smokers, brothels, and gambling hells, till I had reached the second cellar—was in fact, in the labyrinths of a warren. Great is the wisdom of the Chinaman. In time of trouble that house could be razed to the ground by the mob, and yet hide all its inhabitants in brick-walled and wooden-beamed subterranean galleries, strengthened with iron-framed doors and gates. On the second underground floor a man asked for cumshaw and took me downstairs to yet another cellar, where the air was as thick as butter, and the lamps burned little holes in it not more than an inch square. In this place a poker club had assembled and was in full swing. The Chinaman loves "pokel," and plays it with great skill, swearing like a cat when he loses… The Chinaman was gripping the table with both hands and staring in front of him at an empty chair. The Mexican had gone, and a little whirl of smoke was floating near the roof. Still gripping the table, the Chinaman said: "Ah!" in the tone that a man would use when, looking up from his work suddenly, he sees a well-known friend in the doorway. Then he coughed and fell over to his own right, and I saw that he had been shot in the stomach… I became aware that, save for two men leaning over the stricken one, the room was empty; and all the tides of intense fear, hitherto held back by intenser curiosity, swept over my soul. I ardently desired the outside air. It was possible that the Chinamen would mistake me for the Mexican,—everything horrible seemed possible just then,—and it was more than possible that the stairways would be closed while they were hunting for the murderer… Fear compounded of past knowledge of the Oriental—only other white man—available witness—three stories underground—and the cough of the Chinaman now some forty feet under my clattering boot-heels… Wherefore I would impress it upon you who follow after, do not knock about the Chinese quarters at night and alone. You may stumble across a picturesque piece of human nature that will unsteady your nerves for half a day… No 25. Tells how I dropped into Politics and the Tenderer Sentiments. Contains a Moral Treatise on American Maidens and an Ethnological One on the Negro. Ends with a Banquet and a Type-writer. It is enough to travel with a policeman in a tram-car and while he arranges his coat-tails as he sits down, to catch sight of a loaded revolver. It is enough to know that fifty per cent of the men in the public saloons carry pistols about them. The Chinaman waylays his adversary and methodically chops him to pieces with his hatchet… He, and he alone, in this insane city will wait at table (the Chinaman doesn't count). He is untrained, inept, but he will fill the place and draw the pay… Report Title - p. 335 of 558

No 27. Shows how I caught Salmon in the Clackamas. Only Chinamen were employed on the work, and they looked like blood-besmeared yellow devils, as they crossed the rifts of sunlight that lay upon the floor. When our consignment arrived, the rough wooden boxes broke of themselves as they were dumped down under a jet of water, and the salmon burst out in a stream of quicksilver. A Chinaman jerked up a twenty-pounder, beheaded and de-tailed it with two swift strokes of a knife, flicked out its internal arrangements with a third, and cast it into a bloody-dyed tank. The headless fish leaped from under his hands as though they were facing a rapid. Other Chinamen pulled them from the vat and thrust them under a thing like a chaff-cutter, which, descending, hewed them into unseemly red gobbets fit for the can. More Chinamen with yellow, crooked fingers, jammed the stuff into the cans, which slid down some marvellous machine forthwith, soldering their own tops as they passed. Each can was hastily tested for flaws, and then sunk, with a hundred companions, into a vat of boiling water, there to be half cooked for a few minutes… Our steamer only stayed twenty minutes at that place, but I counted two hundred and forty finished cans, made from the catch of the previous night, ere I left the slippery, blood-stained, scale-spangled, oily floors, and the offal-smeared Chinamen… [Kip3] 1903 Liang, Qichao. Ying Mei er xiao shuo ji. In : Xin xiao shuo ; no 2 (1903). [Enthält] : Photos of Mark Twain and Rudyard Kipling. [Twa22]

Bibliographie : Autor 1899 Kipling, Rudyard. From sea to sea. In : From sea to sea, and other sketches : letters of travel. (New York : Doubleday & McClure Co., 1899). http://ebooks.adelaide.edu.au/k/kipling/rudyard/seatosea/chapter7.html. http://www.gutenberg.org/files/32977/32977-h/32977-h.htm#Page_337. 1930 Hu, Shi. Hu Shi ri ji. ([S.l. : s.n.], 1930). [Enthält Übersetzungen von Gedichten von] : Alfred Tennyson, Robert Browning, William Shakespeare, Ralph Waldo Emerson, Rudyard Kipling, James Russell Lowell, Alfred Noyes, Oliver Wendell Holmes, Joseph Dane Miller, Denis H. Robertson. yм­L [HuS3] 1930 [Kipling, Rudyard]. Ru ci ru ci. Jipulin zhu ; Zhang Yousong yi. (Shanghai : Kai ming shu dian, 1930). (Shi jie shao nian wen xue cong kann. Tong hua ; 6). Übersetzung von Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). ноно [WC] 1934 [Kipling, Rudyard]. Ye shou shi jie di er ji. Qibeilin zhu ; Wu Guangjian yi. (Shanghai : Shang wu yin shu buan, 1934). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). [Text in Chinesisch und Englisch]. пр † Œʛ¶ [WC] 1934 [Kipling, Rudyard]. Yuan lai ru ci. Jibulin yuan zhu ; Yang Zhenhua yi. (Shanghai : Shi jie shu ju, 1934). (Shi jie shao nian wen ku ; 26). Übersetzung von Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). ǗǠно [WC] 1947 [Kipling, Rudyard]. Shen tong fu xiang ji = Xiang tong. Chen Bochui yi. (Shanghai : Zhong hua shu ju, 1947). Übersetzung von Kipling, Rudyard. Toomai of the elephants. In : St Nicholas magazine ; December (1893). ÙřсȹL = ȹř [WC] Report Title - p. 336 of 558

1958 Yingguo duan pian xiao shuo xuan. Xin xing shu ju bian ji bu bian yi. (Taibei : Xin xing, 1958). (Shi jie wen xue cong shu). [Übersetzung von englischen Short stories]. ͤ—34567 [Enthält] : [Kipling, Rudyard]. Ai qing yu si wang. Jibulin zhuan. Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). [Merrick, Leonard]. Yi shu de ping pan. Meilike zhuan. [Original-Titel nicht gefunden]. [Gissing, George]. Zhi zhu wang li de zuo jia. Jixin zhuan. Übersetzung von Gissing, George. The private papers of Henry Ryecroft. (London : Archibald Constable, 1902). [?] [Mansfield, Katherine]. Bake ma ma de yi sheng. Manshufei'er zhuan. Übersetzung von Mansfield, Katherine. Life of Ma Parker. In : The Nation and Athenaeum ; 25 Febr. (1921). [Gaskell, Elizabeth]. Liang xiong di. Jiasike fu ren zhuan. Übersetzung von Gaskell, Elizabeth. The half-brothers. In : Dublin University magazine ; Nov. (1858). туĩ [Lawrence, D.H.]. Mei fu ren. Laolunsi zhuan. Übersetzung von Lawrence, D.H. The lovely lady. In : Lawrence, D.H. the black cap. (London : Hutchinson, 1927). •ф_ [Hardy, Thomas]. San ge mo sheng ren. Hadai zhuan. Übersetzung von Hardy, Thomas. The three strangers. In : Longman's magazine ; March (1883). ÇƼх._ [WC] 1961 [Kipling, Rudyard]. Lang hai. Ludeye Jipulin yuan zhu ; Ke Ren yi xie ; Shan Ying cha tu. (Xianggan : Yu ying shu ju, 1961). (Shao nian er tong gu shi cong shu ; 4). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ͏͐ [WC] 1963 Kipling, Rudyard. Cong lin qi tan. Jibulin yuan zhu ; Liu Yuanxiao gai xie. Vol. 1-2. (Taibei : Dong fang chu ban she, 1963). (Shi jie shao nian wen xue xuan ji ; 3-4). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). цŘĘч [WC] 1978 [Kipling, Rudyard]. Yong gan de chuan zhang. Huang Deshi bian yi. (Taibei : Gang fu shu ju, 1978). (Color world children's literature collection ; 17). Übersetzung von Kipling, Rudyard. Captains courageous. (London ; New York, N.Y. : Macmillan 1897). шщ'Šu [WC] 1980 [Kipling, Rudyard ; Greene, Ward]. Moli di gu shi ; Wang wang Laidi. Walt Disney Production. (Tainan : Da qian chu ban she ye gong si, ca. 1980). (Qi e you nian tong hua ; 3). Adaptation von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). Adaptation von Greene, Ward. Lady and the tramp. (New York, N.Y. : Simon and Schuster, 1954). ъŀ'˂€ ; ыы̔ь [WC] 1980 [Kipling, Rudyard]. Da xiang de bi zi. (Tainan : Da qian chu ban shi ye gong si, ca. 1980). (Qi e you nian tong hua ; 35). Übersetzung von Kipling, Rudyard. The elephant's child. In : Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). ȹ'эY [WC] 1981-1982 [Kipling, Rudyard]. Xiao shi de guang xian. = Jibuling = Kipling Rudyard 1907. Jibuling zhu ; Nuobei'er wen xue bian yi wei yuan hui. (Taibei : Jiu wu wen hua chu ban, 1981-1982). (Nuobei'er wen xue jiang quan ji ; 8). Übersetzung von Kipling, Rudyard. The light that failed. In : Lippincott's monthly magazine ; Jan. (1891). юя'™̴ / ˊѐё [WC] 1982 [Kipling, Rudyard]. Xiao shi de guang xian. Jibuling zhu ; Yu Wenru yi. (Taibei : Fu de ji gou chu ban, 1982). (Nuobei'er wen xue jiang ming zhu ; 4). Übersetzung von Kipling, Rudyard. The light that failed. In : Lippincott's monthly magazine ; Jan. (1891). юя'™̴ [WC] 1988 [Kipling, Rudyard]. Lao hu ! Lao hu ! Jibulin zhu ; Wen Meihui deng yi. Vol. 1-2. (Guilin : Lijiang chu ban she, 1988). (Nuobei'er wen xue jiang jing pin dian cang wen ku). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ˜ђ! ˜ђ! [WC] Report Title - p. 337 of 558

1988 [Kipling, Rudyard]. Nu hai yu sheng. Jibulin yuan zuo ; Zhang Jianming yi. (Taibei : Guo yu ri bao, 1988). (Wen xue jie zuo xuan ; 1). Übersetzung von Kipling, Rudyard. Captains courageous. (London ; New York, N.Y. : Macmillan 1897). ϝĵѓ. [WC] 1988 [Kipling, Rudyard]. Yong gan de chuan zhang. Jibulin zhu ; rewritten by David Oliphant. (Taibei ; Lu qiao wen hua shi ye you xian gong si, 1988). (Shi jie wen xue ming zhu jing cui ; 30). Übersetzung von Kipling, Rudyard. Captains courageous. (London ; New York, N.Y. : Macmillan 1897). шщ'Šu [WC] 1989 [Kipling, Rudyard]. Chang bi xiang. Jipulin yuan zhu ; Huang Yuwen gai xie ; Ma Jingxian jian xiu. (Taibei : Guang fu, 1989). (21 shi ji shi jie tong hua jing xuan ; 47). Übersetzung von Kipling, Rudyard. The elephant's child. In : Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). uэȹ [WC] 1990 Kipling, Rudyard. The letters of Rudyard Kipling, 1890-99. Ed. by Thomas Pinney. (London : Macmillan, 1990. Vol. 2. [ZB] 1990 [Kipling, Rudyard]. Luo tuo de tuo feng shi zeng mo lai de. Ladiyade Jibulin zhu zuo ; Dimu Lekelin [Tim Raglin] hui tu ; Ren Rongrong yi. (Xianggang : Xin ya wen hua shi ye you xian gong si, 1990). Übersetzung von Kipling, Rudyard. How the camel got his hump. In : Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). [WC] 1991 Shi jie wen xue ming zhu jing cui. Zhong ying dui zhao. Vol. 1-72. (Taibei : Lu qiao, 1991). (Lu qiao er tong di san zuo tu shu guan). [Enthält] : Homer; Alexandre Dumas; Helen Keller; Mark Twain; Robert Louis Stevenson; Anthony Hope; Charles Dickens; Thomas Hardy; Edgar Allan Poe; Johanna Spyri; Arthur Conan Doyle, Sir; Jack London; Lew Wallace; Charlotte Bronte; Jules Verne; Emily Bronte; Miguel de Cervantes Saavedra; Emma Orczy; Richard Henry Dana; William Shakespeare; Rudyard Kipling; Herman Melville; Sir Walter Scott, bart.; Victor Hugo; James Fenimore Cooper; Johann David Wyss; Jane Austen; Henry James; Jonathan Swift; Stephen Crane; Anna Sewell; Nathaniel Hawthorne; Bram Stoker; Daniel Defoe; H G Wells; William Bligh; Mary Wallstonecraft Shelley; Fyodor Dostoyevsky; O. Henry [William Sydney Porter]; Joseph Conrad. †‡iˆ‰¼½ [WC] 1991 [Kipling, Rudyard]. Lang hai. Jibulin ; Pu Long yi. (Beijing : Zhongguo wen lian chu ban gong si, 1991). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ͏͐ [WC] 1993 [Kipling, Rudyard]. Jimu. Jibuling zhu ; Tang Xinmei yi. (Taibei : Yuan jing chu ban Tainan shi, 1993). (Shi jie wen xue quan ji ; 39). Übersetzung von Kipling, Rudyard. Kim. In : McClure's magazine ; December 1900-October (1901). In : Cassell's magazine ; January-November (1901). (London : Macmillan, 1901). ã [WC] 1993 [Kipling, Rudyard]. Sen lin wang zi. Jinmu [Jim Razzi] wen ; Shinabeier [Chris Schnabel] tu ; Huang Bohua yi. (Taibei : Yuan liu chu ban Taibei xian san chong shi, 1993). (Di si nai ka tong jing dian). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ʔŘɎY [WC] 1993 [Kipling, Rudyard]. Sen lin wang zi. Walt Disney Productions. (Johor Bahru, Malaysia : Penerbitan Pelangi, 1993). Adaptation von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ʔŘɎY [WC] Report Title - p. 338 of 558

1994 Kipling, Rudyard. Jibulin dong wu xiao shuo. Wen Meihui bian xuan. (Shanghai : Shanghai wen yi chu ban she, 1994). (Shi jie wen xue da shi xiao shuo ming zuo dian zang ben). [Übersetzung ausgewählter Werke von Kipling]. ˊѐŘƅȺ5I [WC] 1995 [Kipling, Rudyard]. Sen lin wang zi. Jim Razzi ; Zhang Jun yi ; Walt Disney Company. (Beijing : Da shi jie chu ban you xian gong si, 1995). (Di shin i dian ying gu shi ; 2). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ʔŘɎY [WC] 1996 [Kipling, Rudyard]. Cong lin chuan qi. Jibulin ; Xu Pu yi. (Shanghai : Shao nian er tong chu ban she, 1996). (Shi jie dong wu gu shi ming zhu). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). єŘöĘ [WC] 1996 [Kipling, Rudyard]. Cong lin qi tan. Jipulin zhu ; Li Meihui yi. (Taizhong : Zhuan zhe, 1996). (Shi jie wen xue jing dian ku ; 20). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). цŘĘч [WC] 1997 [Kipling, Rudyard]. Cong lin zhi shu. Jibulin ; Cao Yuanyong yi. (Shijiazhuang : Hua shan wen yi chu ban she, 1997). (Ren yu zi ran shi jie ming zhu xi lie). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). єŘv± [WC] 1997 [Kipling, Rudyard]. Jibulin. Jibulin wen ; Vol. 1 : Zhuliannuo [Giuliano Ferri] tu ; Guo Enhui yi. (Taibei : Quan gao Gelin, 1997). Vol. 2 : Kelisitingna [Cristina Rinaldi] tu ; Guo Enhui yi. (Taibei : Taiwan mai ke, 1997). (Hui ben shi jie si da tong hua hao guang cai zong bian ji ; 9-10). Übersetzung von Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). ˊѐŘ [Enthält] : Vol. 1 : Da xiang de bi zi wei shen me na me chang. Übersetzung von Kipling, Rudyard. The elephant's child. ȹ'эYύŪѕЌѕu Xi niu pi wei shen me you cu you zhou. Übersetzung von Kipling, Rudyard. How the rhinoceros got his skin. Hua bao de ban dian shi zen me lai de. Übersetzung von Kipling, Rudyard. How the leopard got his spots. Luo tuo de bei shi zeng me tuo de. Übersetzung von Kipling, Rudyard. How the camel got his hump. Jing yu de hou long shi zen me ka zhu de. Übersetzung von Kipling, Rudyard. How the whale got his throat. Vol. 2 : Du lai du wang de mao. Übersetzung von Kipling, Rudyard. The cat that walked by himself. ї́і'˫ Di yi zhi qiu yu shi zen me lai de. Übersetzung von Kipling, Rudyard. How the first letter was written. Lao dai shu zhi ge. Übersetzung von Kipling, Rudyard. The song-song of old man Kangaroo. ˜їТv Duo jiao de hu die. Übersetzung von Kipling, Rudyard. The butterfly that stamped. јљ'њћ [WC] 1998 [Kipling, Rudyard]. Cong lin gu shi. Jibulin ; Siwang [D.K. Swan] gai xie ; Shen Yang yi. (Shanghai : Shanghai yi wen chu ban she, 1998). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). єŘ˂€ [WC] Report Title - p. 339 of 558

1998 [Kipling, Rudyard]. Cong lin zhi shu. Jibulin ; Cao Yuanyong yi. (Shijiazhuang : Hua shan wen yi chu ban she, 1997). (Ren yu zi ran shi jie ming zhu xi lie). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). єŘv± [WC] 1998 [Kipling, Rudyard]. Yuan lai ru ci de gu shi. Layade Jibulin wen tu ; You Ziling yi. (Taibei : Yu shan she chu ban, 1998). (Mini & max xi lie ; 11). Übersetzung von Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). Ǘ̈́но'˂€ [WC] 1999 [Kipling, Rudyard]. Jibulin er tong gu shi ji. Jibulin zhu ; Pu Long yi. (Nanjing : Yilin chu ban she, 1999). Übersetzung von Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). ˊѐŘ˥ř˂€¶ [WC] 1999 [Kipling, Rudyard]. Sen lin wang zi. Ludiya Jibulin zhu ; Kelisiqin Buludan [Christian Broutin] hui ; Sun Xiaohong deng yi. (Taibei : Taiwan shang wu, 1999). (Wen xue plus ; 8). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ʔŘɎY [WC] 1999 [Kipling, Rudyard]. Sen lin zhi shu. Jibulin ; Lin Gelun, Zhou You er tong wen xue ; fan yi jia ; Wang Qun ying yu fan yi. (Haikou : Nan hai chu ban gong si, 1999). (Shi jie er tong wen xue ming zhu). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). ʔŘv± [WC] 1999 [Kipling, Rudyard]. Xiao shi de guang xian. Jibuling zhu ; Yu Wenru yi. (Taibei : Fu de ji gou chu ban, 1982). (Nuobei'er wen xue jiang ming zhu ; 4). Übersetzung von Kipling, Rudyard. The light that failed. In : Lippincott's monthly magazine ; Jan. (1891). юя'™̴ [WC] 1999 [Kipling, Rudyard]. Yong gan de chuan zhang. Jibulin zhu ; Hu Chunlan, Hou Minggu yi. (Beijing : Ren min wen xue chu ban she, 1999). (Shi jie er tong wen xue cong shu). Übersetzung von Kipling, Rudyard. Captains courageous. (London ; New York, N.Y. : Macmillan 1897). шщ'Šu [WC] 1999 [Kipling, Rudyard]. Yuan lai ru ci de gu shi. Layade Jibulin zhu ; Zhao Yongfen yi. (Taibei : Tian wei wen hua, 1999). (Xiao lu tong hua hua yuan ; FG12). Übersetzung von Kipling, Rudyard. Just so stories for little children. (London : Macmillan, 1902). Ǘ̈́но'˂€ [WC] 2000 [Kipling, Rudyard]. Cong lin gu shi. Ladiyade Jibulin zhu ; Yang Xiumin yi. (Taibei : Jit tian wen hua, 2000). (Cosmos readers ; 16). Übersetzung von Kipling, Rudyard. The jungle book. (London : Macmillan, 1895). цŘ˂€ [WC] 2014 Rudyard Kipling : http://www.online-literature.com/kipling/. http://onlinebooks.library.upenn.edu/webbin/book/lookupname? key=Kipling%2C%20Rudyard%2C%201865-1936.

Bibliographie : erwähnt in 1955 Carrington, Charles. The life of Rudyard Kipling. (Garden City, N.Y. : Doubleday, 1955). [ZB] Report Title - p. 340 of 558

1982 [Fido, Martin]. Jibuling. Liang Shiqiu zhu bian ; Mading Feiduo zuo zhe ; Yin Liming yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 67). Übersetzung von Fido, Martin. Rudyard Kipling. (London : Hamlyn, 1974). ˊѐё 2001 Leoshko, Janice. What is Kim ? Rudyard Kipling and Tibetan Buddhist traditions. In : South Asia research ; vol. 21, no 1 (2001). [AOI]

Kipphardt, Heinar = Kipphardt, Heinrich Mauritius (Heidersdorf, Schlesien 1922-1982 München) : Schriftsteller, Dramaturg Bibliographie : Autor 1985 Mei gui zhi ge. Lu Zhongda, Jin Hongliang deng yi. (Hangzhou : Zhejiang wen yi chu ban she, 1985). [Übersetzungen von deutscher Prosa]. [Enthält] : Bachem, Bele. Das Abendkleid oder : Galerist mit Verführerblick. Böll, Heinrich. Die erwünschte Reportage. David, Kurt. Flüchtige Bekanntschaft. Härtling, Peter. Der wiederholte Unfall oder Die Fortsetzung eines Unglücks. Hein, Günter. Rentner Klenze lässt sich in Gold aufwiegen. Kant, Hermann. Der dritte Nagel. Klipphardt, Heinar. Der Hund des Generals. Konsalik, Heinz G. Gesang der Rose. Krämer-Badoni, Rudolf. A. legt keinen Wert auf eine Auferstehung. Kricheldorff, Hans. Ein ganz besonderer Anlass. Kronauer, Brigitte. Triumpf der unterdrückten Bäckerin. Lenz, Hermann. Alois hält sich an die geschwollenen Würste. Nachbar, Herbert. Helena und die Himsuchung. Österreich, Tina. Ein Kind sucht sein Zuhause. Reding, Josef. Zdenkos Haus ist nun soweit. Richter, Hans Peter. Die Flucht nach Abanon [Auszug]. Sasse, Erich-Günther. Amerikaheinrichs Rückkehr. Schirmer, Bernd. Heimboldt. Schlesinger, Klaus. Der Tod meiner Tante. Schmidt-Kaspar, Herbert. Onkel Willys Vermächtnis. Seghers, Anna. Drei Frauen aus Haiti. Seidemann, Maria. Grossvaters Braut. Surminski, Arno. Poludas stiller Frauenhandel. Valentin, Thomas. Der Padrone hält die Damen kurz. Wolter, Christine. Ich habe wieder geheiratet. džLJvR [Din10,WC]

Kirby, E. Stuart = Kirby, Edward Stuart (1909-1998) : Professor of Geography Aston University Bibliographie : Autor 1954 Kirby, E. Stuart. Introduction to the economic . (London : G. Allen & Unwin, 1954). = Kirby, E. Stuart. Einführung in die Wirtschafts- und Sozialgeschichte Chinas. (München : Oldenbourg, 1955). [WC] 1958 Kirby, E. Stuart. Lage und Aussichten im kommunistischen China. (Hamburg : Institut für Asienkunde, 1958). [WC] 1976 Kirby, E. Stuart. Russian studies of China : progress and problems of Soviet sinology. (Totowa, N.J. : Rowman and Littlefield, 1976). [AOI]

Kirby, William C. (Mt. Vernon, New York 1950-) : T.M. Chang Professor of China Studies, Harvard University, Spangler Family Professor of Business Administration, Harvard University Distinguished Service Professor, Director Fairbank Center for Chinese Studies Biographie 1972 William C. Kirby erhält den B.A. in History des Dartmouth College. [Kir1] Report Title - p. 341 of 558

1972-1973 William C. Kirby studiert Geschichte und Politische Wissenschaft an der Freien Universität Berlin. [Kir1] 1974 William C. Kirby erhält den M.A. in History der Harvard University. [Kir1] 1977-1978 William C. Kirby ist Visiting Research Associate am Institute of Modern History der Academia Sinica, Taiwan. [Kir1] 1980-1991 William C. Kirby ist Assistant Professor of History an der Washington University. [Kir1] 1981 William C. Kirby promoviert in History an der Harvard University. [Kir1] 1981-1991 William C. Kirby ist Mitglied des Asian Studies Committee der Washington University. [Kir1] 1983-1988 William C. Kirby ist Direktor des International Affairs Program der Washington University. [Kir1] 1984-1985 William C. Kirby ist Visiting Research Associate am Institute of Modern History der Academia Sinica, Taiwan. [Kir1] 1985 William C. Kirby ist Visiting Research Associate am Institute of Modern History der Chinese Academy of Social Sciences, Beijing. [Kir1] 1987 William C. Kirby ist Visiting Research Associate des Economics Institute der Shanghai Academy of Social Sciences. [Kir1] 1988-1991 William C. Kirby ist Director of Asian Studies der Washington University. [Kir1] 1988-1992 William C. Kirby ist Dekan des University College der Washington University. [Kir1] 1992- William C. Kirby ist Mitglied des Executive Committee des Fairbank Center for East Asian Research. [Kir1] 1992- William C. Kirby ist Professor of History an der Harvard University. [Kir1] 1993- William C. Kirby ist Mitglied des Editorial Board von Twentieth-century China. [Kir1] 1993-1997 William C. Kirby ist Vorsitzender des Council on East Asian Studies und Direktor des National Resource Center for East Asia der Harvard University. [Kir1] 1994 William C. Kirby erhält den Honorary Professorship der Nanjing-Universität. [Kir1] 1995 William C. Kirby ist Gastprofessor an der Universität Heidelberg. [Kir1] 1995-2000 William C. Kirby ist Vorsteher des History Department der Harvard University. [Kir1] 1996 William C. Kirby erhält den Honorary Professorship der Beijing-Universität. [Kir1] 1996 William C. Kirby ist Gastprofessor an der Freien Universität Berlin. [Kir1] 1997- William C. Kirby ist Mitglied des Publications Committee des Harvard University Asia Center. [Kir1] 1997-2004 William C. Kirby ist General Editor der The Cambridge modern China series der Cambridge University Press. [Kir1] 1999-2002 William C. Kirby ist Direktor des University's Asia Center der Harvard University. 1999-2008 William C. Kirby ist Edith and Benjamin Geisinger Professor of History an der Harvard University. [Kir1] 2000- William C. Kirby ist Mitglied des Board of Directors der Harvard University Press. [Kir1] 2002-2006 William C. Kirby ist Dekan der Faculty of Arts and Sciences der Harvard University. [Kir1] 2002-2008 William C. Kirby ist Vorsitzender des Board of Trustees des Harvard-Yenching Institute. [Kir1] Report Title - p. 342 of 558

2005- William C. Kirby ist Fellow der American Academy of Arts and Sciences. [Kir1] 2006 William C. Kirby erhält den Dr. Phil. Honoris Causa im Fachbereich Geschichts- und Kulturwissenschaften der Freien Universität Berlin. [Kir1] 2006 William C. Kirby erhält den Distinguished Faculty Award der Harvard Foundation for Intercultural and Race Relations. [Kir1] 2006- William C. Kirby ist Direktor des John K. Fairbank Center for Chinese Studies der Harvard University. [Kir1] 2006- William C. Kirby ist Vorsitzender des Harvard China Fund. [Kir1] 2006- William C. Kirby ist Harvard University Distinguished Service Professor. [Kir1] 2006-2008 William C. Kirby ist Visiting Professor of Business Administration der Harvard Business School. [Kir1] 2008 William C. Kirby erhält den Honorary Professorship der Fudan-Universität Shanghai und der Chongqing-Universität, den Honorary Research Professorship der Shanghai Academy of Social Sciences. [Kir1] 2008- William C. Kirby ist T.M. Chang Professor of China Studies und Spangler Family Professor of Business Administration an der Harvard University. [Kir1] ???? William C. Kirby ist Mitglied des Editorial Board des The China quarterly. [Kir1] ????- William C. Kirby ist Mitglied des Editorial Board von Min guo shi [Republican History]. [Kir1]

Bibliographie : Autor 1981 Kirby, William C. Foreign models and Chinese modernization : Germany and Republican China, 1921-1941. (Cambridge, Mass. : Harvard University, 1981). Diss. Harvard Univ., 1981. 1984 Kirby, William C. Germany and Republican China. (Stanford, Calif. : Stanford University Press, 1984). 1994 [Kirby, William C.]. Jiang Jieshi zheng fu yu Na cui Deguo. Ke Weilin zhu ; Chen Qianping yi [et al.]. (Beijing : Zhongguo qing nian chu ban she, 1994). = Deguo yu zhonghua Minguo. (Nanjing : Jiangsu ren min chu ban she, 2006). (Hai wai Zhongguo yan jiu cong shu). Übersetzung von Kirby, William C. Germany and Republican China. (Stanford, Calif. : Stanford University Press, 1984). ќ̭ѝŏўĊџ½1— = 1HĊ”ŃŋH 2000 State and economy in Republican China : a handbook for scholars. Ed. by William C. Kirby [et al.]. Vol. 1-3. (Cambridge, Mass. : Harvard University Asia Center, 2000). (Harvard East Asian monographx ; 193). 2004 Realms of freedom in modern China. Ed. by William C. Kirby. (Stanford, Calif. : Stanford University Press, 2004). (The making of modern freedom). 2005 Normalization of U.S.-China relations : an international history. Ed. by William C. Kirby, Robert S. Ross, and Gong Li. (Cambridge, Mass. : Harvard University Asia Center ; Harvard University Press, 2005). (Harvard East Asian monographs ; 254). 2006 Global conjectures : China in transnational perspective. William C. Kirby, Mechthild Leutner, Klaus Mühlhahn (eds.). (Münster : LIT, 2006). (Berliner China-Hefte ; Bd. 30). Report Title - p. 343 of 558

2007 Zhongguo yu shi jie de hu dong : guo ji hua, nei hua yu wai hua = China's interactions with the world internationalization, internalization, externalization. Ke Weilin [William C. Kirby], Niu Dayong zhu bian. (Zhengzhou : Henan ren min chu ban she, 2007). [Conference publication]. ”HĊ †'Ѡƅ : HǂɵѡɵĊGɵ [WC]

Kircher, Athanasius (Geisa bei Fulda 1601-1680 Rom) : Jesuit, Professor für Mathematik, Physik und orientalische Sprachen in Rom, Biologe, Archäologe, Erfinder Biographie 1617 Athanasius Kircher wird in den Jesuitenorden aufgenommen. [Dax] 1618-1622 Athanasius Kircher studiert in Paderborn. [Dax] 1623 Athanasius Kircher wird nach Heiligenstadt versetzt um Grammatik zu lehren. Daneben erlernt er Hebräisch, orientalische Sprachen und befasst sich mit Mathematik. [Dax] 1624 Athanasius Kircher ist in Aschaffenburg. Im Auftrag des Kurfürsten vermisst und kartographiert er im Erzbistum. [Dax] 1626 Athanasius Kircher studiert Theologie in Mainz. [Dax] 1628 Athanasius Kircher wird zum Priester geweiht. [Dax] 1629 Athanasius Kircher ist Professor für Mathematik, Moralphilosophie, Hebräisch und Syrisch an der Universität Würzburg und beschäftigt sich mit Geographie. [Dax] 1631-1632 Athanasius Kircher flieht über Lyon nach Avignon. Er ist Professor für Mathematik, Moralphilosophie, Hebräisch und Syrisch und versucht die ägyptischen Hieroglyphen zu entziffern. [Dax] 1633-1645 Athanasius Kircher ist Professor für Mathematik, Physik und orientalische Sprachen am Collegium Romanum in Rom. [Dax] 1641 Giulio Aleni führt für Athanasius Kircher astronomische und magnetische Beobachtungen durch. [BBKL] 1664 Heinrich Roth und Johann Grueber übergeben Athanasius Kircher Material für sein Werk China illustrata. [BBKL] 1667 Kircher, Athanasius. China illustrata [ID D1712]. Das Buch enthält Schriften über das Wissen der Missionare über Geschichte, Geographie, Naturwissenschaften, Religion und Sprache in China. Seine Quellen sind Schriften von Jesuiten, Martino Martini, Michael Boym, Heinrich Roth, Johann Grueber, Giovanni Battista Ramusio. Das Werk enthält : Wiedergabe der nestorianischen Inschrift der Stele von Xi'an von 781, übersetzt von Michael Boym : Monumenti Sinico-Chaldaei ante mille circiter annos ab Evangelicis Christianae Legis propagatoribus in quodam Chinae Regno, quod Xemsi dicitur, erecti, et anno tandem 1625 primum insigni Christianae Legis emolument detecti. Bericht von Johann Grueber über seine Reise von Beijing nach Tibet und Mogul. Eine erste Abhandlung über die chinesischen Lacktechniken von Philip Buonanni. China-Karte mit Angabe der Reiserouten von Giovanni da Pian del Carpini, Benedikt der Pole, Marco Polo, de Goes, Francis d'Orville und Johann Grueber. Martini, Marino. Auszüge aus Novus atlas sinensis [ID D1698]. Das Fragment Boym, Michael. De Sinensium literatura. Boym, Michael. Auszüge aus Flora sinensis [ID D1701]. Die französische Übersetzung enthält zusätzlich das erste chinesisch-französische Wörterbuch von Michael Boym. Report Title - p. 344 of 558

Kircher behauptet eine Abhängigkeit der chinesischen Kultur von Ägypten. Er erklärt, dass die chinesischen Schriftzeichen Symbole in Gestalt verschiedener Figuren haben. Die Schrift kenne kein Alphabet, auch keine Vokalbezeichnungen, sondern jedes Symbol habe seinen eigenen Aussprachewert. Die Symbole sind aber nicht nur vom Sinnlich-Bildlichen abgeleitet, sondern bezeichnen auch Abstrakta und Begriffe. Man bildet die Zeichen aus Punkten und Linien, die eng zusammengesetzt werden. [Chen,Wal,Wid,HoJ1:S. 24,Kir10]

Bibliographie : Autor 1651 La bonne foy des anciens jesuites missionnaires de la Chine sur l'idolatrie des chinois dans le culte qu'ils rendent à Confucius & aux morts : demontrée par des extraits fidèles des livres des RR. Peres Athanase Kirchere, Nicolas Trigault, Alexandre de Rhodes & autres, envoyés à un ami avec quelques reflexions sur les nouveaux sentimens des RR. PP. Jesuites. (Cologne : Heirs of Corneille d'Egmond, 1700). https://books.google.ch/books?id=Bno8AAAAcAAJ&pg=PA1&lpg=PA1 &dq=La+bonne+foy+des+anciens+jesuites+missionnaire+de+la+Chine& source=bl&ots=XgXPpe-nwr&sig=xeGCj6rNcJXg0zhWkp2ceFQnWv4 &hl=de&sa=X&ved=0ahUKEwjC4aTdrsDOAhVEuhQKHYAqBoMQ6AE IJDAB#v=onepage&q=La%20bonne%20foy%20des%20anciens%20jesuites %20missionnaires%20de%20la%20Chine&f=false. 1667 Kircher, Athanasius. China illustrata = Athanasii Kircheri e Soc. Jesu China monumentis qua sacris qua profanis, nec non variis naturae & artis spectaculis, aliarumque rerum memorabilum argumentis illustrata, auspiciis Leopoldi primi, Roman. Imper. demper augusti munificentissimi mecaenatis. A solis ortu usque ad occasum laudabile nomen Domini. (Amstelodami : Jan Jansson & Elizeus Weyerstraet ; Jacobus van Meurs, 1667). = Kircher, Athanasius. La Chine d'Athanase Kirchere de la Compganie de Jusus ; illustrée de plusieurs monuments tant sacrés que profanes, et de quantité de recherches, de la nature & de l'art. A quoy on à adjousté de nouveau les questions curieuses que le serenissime grand Duc de Toscane a fait depuis peu au P. Jean Grubere tochant ce grand Empire. Avec un dictionnaire chinois & françois, lequel est tres-rare, & qui n'a pas encores paru au jour. Trad. par S.F. Dalquié. (Amsterdam : Jean Jansson, 1670). http://hotgates.stanford.edu/Eyes/library/kircher.pdf. [Wal,Lust] 1670 Kircher, Athanasius. La Chine d'Athanase Kirchere de la Compagnie de Jesus, Illustrée de plusierus monuments tant sacrés que profanes, et de quantité de recherchés de la nature & de l'art. A quoy on à adjousté de nouveau les questions curieuses que le serenissime grand duc de Toscane a fait dépuis peu au P. Jean Grubere touchant ce grand empire. Avec un dictionnaire chinois & françois, lequel est tres-rare, & qui n'a pas encores paru au jour. Traduit par Françoise S. Dalquié. (Amsterdam : Jean Jansson à Waesberghe, Heritiers d'Elizée Weyerstraet, 1670). Übersetzung von Kircher, Athanasius. China illustrata von 1667, eine Geschichte Chinas mit Ergänzungen wie das erste chinesische Wörterbuch, das in Europa erschienen ist. Darin enthalten ist ebenfalls Tian zhu sheng jiao yue yan, der Katechismus von João da Rocha und João Soeiro. Report Title - p. 345 of 558

1697 Leibniz, Gottfried Wilhelm. Novissima sinica : historiam nostri temporis illustrata in quibus de christianismo publica nunc primum autoritate propagato missa in Europam relatio exhibetur, deqve favore sicentiarum europaearum ac morbius gentis & ipsius praesertim monarchae, tum & de bello Sinensium com Moscis ac pace constituta, multa hactenus ignota explicantur. (Hannover : Nicolaus Förster, 1697). 2. Aufl. (Hannover : Nicolas Förster, 1699). https://archive.org/details/bub_gb_B_6_bXgsiOAC. [Enthält] : Der grösste Teil des Buches besteht aus Auszügen der Schriften und Briefe der Jesuitenmissionare in China. Weitere Quellen sind die Werke von Martino Martini. Kircher, Athanasius. Kircher, Athanasius. China illustrata [ID D1712]. Ricci, Matteo ; Trigault, Nicolas. De christiana expeditione [ID D1652]. Soares, José. Libertas Evangelium Christi annunciandi et propagandi in Imperio Sinarum solenniter declarata, anno Domini 1692. [Bericht über das Toleranzedikt zur Missionserlaubnis in China von Kaiser Kangxi]. Bouvet, Joachim. Icon regia monarchae sinarvm nvnc regnantis. Verbiest, Ferdinand. Auszug aus Astronomia Europaea [ID D1719]. Leusden, Johann. De successu evangelii apud Indos Occidentales. Grimaldi, Claudio Filippo. Antworten auf die Liste der Fragen über China von Leibniz, Brief von 1695. Thomas, Antoine. Brief über die Förderung des Christentums durch den Hof in Beijing. Gerbillon, Jean-François. Auszug eines Briefes über den chinesisch-russischen Krieg und den Friedensschluss. Beschreibung des Weges der russischen Gesandtschaft nach China (1693-1695). Erwähnung der 1625 aufgefundenen Stele von Xi'an. Die 2. Aufl. enthält Bouvait, Joachim. Portrait historique de l'Empereur de Chine [Kangxi]. [LOC,LiPos1]

Bibliographie : erwähnt in 1952 Szczesniak, Baleslaw. Athanasius Kircher's China illustrata. In : Osiris ; vol. 10 (1952). [AOI] 2002 Daxelmüller, Christoph. Gelehrter, Sammler, Visionär : die Welt des Athanasius Kircher. In : Bayerische Blätter für Volkskunde : Mitteilungen und Materialien, N.F. Jg. 4, Ht. 2 (2002). [AOI]

Kircher, Friedrich (Oehringen, Württemberg 1859-1922 Bönnigheim) : Missionar Basler Mission, Kaufmnn Biographie 1887-1901 Friedrich Kircher ist Missonar der Basler Mission in China. [SunL1]

Kirchhoff, Hans (um 1928) Bibliographie : Autor 1928 Kirchhoff, Hans. Die deutsche Nähnadel in China. (Iserlohn : [s.n.], 1928). MS Unsere Spuren im Reich der Mitte : https://www.kirchhoff-automotive.com/ de/medien/newsarchiv/news-single/?tx_ttnews%5Btt_news%5D=5664&cHash =32d28315ed29fbb78dbd0c882cac5e8d. [WC]

Kirchner, Johann Gottlieb (Merseburg 1706-1768 Dresden) : Bildhauer, Porzellanmodelleur der Meissener Porzellanmanufaktur Biographie Report Title - p. 346 of 558

1727-1737 Johann Gottlibe Kirchner ist Porzellan-Modelleur in Dresden. [Wik]

Kirchschläger, Rudolf (Niederkappel 1915-2000 Wien) : Diplomat, Richter, Aussenminister, Bundespräsident Biographie 1974 Rudolf Kirchschläger besucht China. [Öster3] 1982 Rudolf Kirchschläger besucht China [Öster5] 1985 Rudolf Kirchschläger besucht China. [Öster3]

Kirfel, Harald (1914-) : Deutscher Jurist Bibliographie : Autor 1940 Kirfel, Harald. Das Gewohnheitsrecht bei Kauf und Verkauf von Immobilien in China und Mandschukuo. (Bonn : Scheur, 1940). Diss. Univ. Bonn, 1940). [WC] 1950 Kirfel, Harald. Die Ehe im chinesischen Recht. In : Sinologica ; Bd. 2 (1950). https://catalog.hathitrust.org/Record/000531587. [Limited search]. [WC] 1951 Kirfel, Harald. Das Gewohnheitsrecht in China. In : Sinologica ; Bd. 3 (1951). https://catalog.hathitrust.org/Record/000531587. [Limited search]. [WC]

Kirfel, Willibald (1885-1964) : Professor für Indologie Universität Bonn Bibliographie : Autor 1959-1989 Kirfel, Willibald ; Karow, Otto. Symbolik des Buddhismus. Bd. 1-2. (Stuttgart : A. Hiersemann, 1959-1989). (Symbolik der Religionen ; Bd. 5, 22). [Det]

Kirjassoff, Max D. = Kirjassoff, Max David (St. Petersburg 1888-1923 Erdbeben Yokohama) : Amerikanischer Diplomat Biographie 1913 Max D. Kirjassoff ist Vize-Konsul des amerikanischen Konsulats in Danshui. [Dans1] 1917-1919 Max D. Kirjassoff ist Konsul des amerikanischen Konsulats in Danshui. [Dans1]

Kirk, Alan G. = Kirk, Alan Goodrich (Philadelphia, Penn. 1888-1963 New York, N.Y.) : Admiral, Diplomat Biographie 1962-1963 Alan G. Kirk ist Botschafter in Taiwan. [Wik]

Kirke, Claud Cecil Augustus (1875-1959) : Englischer Diplomat Biographie 1898 Claud Cecil Augustus Kirke beginnt den China Consular Service. [Kirk1] 1905-1910 Claud Cecil Augustus Kirke ist Vize-Konsul der britischen Gesandtschaft in Beijing. [Kirk1] 1911-1912 Claud Cecil Augustus Kirke ist Vize-Konsul des britischen Konsulats in Hankou (Hubei). [Kirk1] Report Title - p. 347 of 558

1913-1914 Claud Cecil Augustus Kirke ist handelnder Konsul des britischen Konsulats in Yantai. [Kirk1] 1915 Claud Cecil Augustus Kirke ist handelnder Generalkonsul des britischen Konsulats in Guangzhou (Guangdong). [Kirk1] 1916 Claud Cecil Augustus Kirke ist Konsul des britischen Konsulats in Wuzhou. [Kirk1] 1918 Claud Cecil Augustus Kirke ist Konsul des britischen Konsulats in Wuhu. [LGO] 1918-1919 Claud Cecil Augustus Kirke ist Konsul des britischen Konsulats in Jiujiang. [Kirk1] 1920-1926 Claud Cecil Augustus Kirke ist handelnder Generalkonsul des britischen Konsulats in Hankou (Hubei). [Kirk1] 1927-1932 Claud Cecil Augustus Kirke ist handelnder Generalkonsul für die Provinzen Yunnan und Guizhou. [Kirk1]

Bibliographie : erwähnt in 2017 Claud Cecil Augustus Kirke. In : Bonmams. https://www.bonhams.com/auctions/21704/lot/115/.

Kirkebaek, Mads Jakob = Kirkebaek, Mads (um 2001) : Aalborg University Bibliographie : Autor 2001 China and Denmark : relations since 1674. Ed. by Kjeld Erik Brodsgaard, Mads Kirkebaek. (Copenhagen : Nordic Institute of Asian Studies, 2001). https://www.diva-portal.org/smash/get/diva2:844039/FULLTEXT01.pdf.

Kirkerup, Andreas Johannes (Kopenhagen 1749-1810 Sammesteds) : Architekt Biographie 1786 ca. Errichtung des Kinesisk lysthus, des chinesischen Pavillons von Andreas Johannes Kirkerup und Erik Pauelsen in Dronninggaard, Naess bei Kopenhagen. (Heute im National Museum). Die Wandgemälde und der umlaufende Fries im Innern im oberen Bereich der Wand sind eine aus Designs of Chinese buildings von William Chambers. Die an der Brüstung angebrachten Schriftzeichen stammen ebenso von Chambers. Die Wände sind mit Malereien bedeckt, deren Themen aus Kêng tschi t'u = Ackerbau und Seidengewinnung in China des Malers Tsiao Ping Schen [Lou, Shou. Geng zhi tu] [ID D4129] stammen. Die Bildvorlage wurde jedoch verändernd kopiert. Die bei Tsiao aus dem Arbeitsleben entstammenden Szenen wurden in solche aus dem Familienleben verwandelt. So erscheint die Teeblätter sortierende Familie hier Tee trinkend. [Cham8:S. 111-112] 1799-1800 Schloss Frederiksberg, Kopenhagen. Errichtung eines chinesischen Lusthauses im Park von Schloss Frederiksberg. Das von acht Säulen getragene schmale Bauwerk lehnt sich eng an William Chambers' Zeichnung einer chinesischen Brücke für Potsdam an und trägt auf dem Dachfirst drei Glockenspiele sowie in der Mitte und an den Traufen Schwäne. Das Innere des Gebäudes war rautenförmig und in der Decken-Kehle rechteckig kassettiert und dürfte an den Längswänden wandfeste Gemälde gezeigt haben. Auf der erhaltenen Entwurfszeichnung wird ausserdem ein filigraner chinesischer Brückenpavillon abgebildet, der auf Andreas Kirkerups Beschäftigung mit chinesischen Gartengebäuden hinweist. [Cham8:S. 112]

Kirkpatrick, B.J. = Kirkpatrick, Brownlee Jean = Kirkpatrick, Brownlee Jean (Grahamstown, South Africa 1919-2007) : Bibliothekar, Biograph Report Title - p. 348 of 558

Bibliographie : Autor 1989 Kirkpatrick, B.J. A bibliography of Katherine Mansfield. (Oxford : Clarendon Press, 1989). [ZB]

Kirkwood, Kenneth Porter (1899-1968) : Kanadischer Autor Bibliographie : Autor 1928 [Toynbee, Arnold Joseph ; Kirkwood, Kenneth Porter]. Tu'erqi ge ming shi. Cheng Zhongxing bian yi. (Shanghai : Min zhi shu ju, 1928). Übersetzung von Toynbee, Arnold Joseph ; Kirkwood, Kenneth P[orter]. Turkey. (London : Ernest Benn, 1926). (Modern world ; vol. 6). [History of Turkish revolution, 1918-1923]. ѢѣȢ̛ÞŻ [WC]

Kirner, Georg (1936-) : Deutscher Reiseschriftsteller Bibliographie : Autor 1991 Kirner, Georg. Mein Tibet : mit dem Fahrrad auf dem Dach der Welt. (München : Herbis, 1991). [Bericht der Reise von Lhasa bis Golmu (Qinhai) 1987]. [WC]

Kirst, Hans Hellmut (Osterode = Ostróda, Ostpreussen 1914-1989 Werdum, Ostfriesland) : Schriftsteller Bibliographie : Autor 1987 [Kirst, Hans Hellmut]. An sha Xitele. Hansi Gelimute Ji'ersite zhu ; Wang Yong, Zhi Yanan, Zhou Baozhen yi. (Beijing : Jun shi yi wen chu ban she, 1987). Übersetzung von Kirst, Hans Hellmut. Aufstand der Soldaten : Roman des 20. Juli 1944. (Wien : K. Desch, 1965). [Betr. Adolf Hitler]. ΄ѤŁĒ [KVK,WC] 1988 [Kirst, Hans Hellmut]. Jiang jun zhi ye. Xu Xiaoying yi. (Nanjing : Jiangsu ren min chu ban she, 1988). Übersetzung von Kirst, Hans Hellmut. Die Nacht der Generale : Roman. (München : K. Desch, 1962). ѥΦvģ [WC,Din10]

Kirsten, Lucas (um 1901) Bibliographie : Autor 1901 Kirsten, Lucas. Pferde an Bord : Erfahrungen gesammelt auf dem Pferdetransport von China nach Deutschland vom 12. Juli bis 2. Oktober 1901. (Leipzig : Giesecke & Devrient, 1904). [WC]

Kirwitzer, Wenzel Pantaleon = Kirwitzer, Wenceslas = Kobizer = Kirbitzer (Böhmen 1588 od. 1590-1626 Macao) : Jesuitenmissionar Biographie 1619 Johann Adam Schall von Bell, der wegen seinen Kenntnissen in Mathematik und Astronomie nach China geschickt wird, kommt mit Nicolas Trigault, Johannes Schreck, Giacomo Rho, Francisco Furtado, Wenzel Pantaleon Kirwitzer und weiteren Jesuiten in Macao an. Johannes Schreck bringt ein Teleskop mit. [BBKL,Need1] 1619 Wenzel Pantaleon Kirwitzer ist als Missionar in Guangdong tätig. [Deh 1] Report Title - p. 349 of 558

Bibliographie : Autor 1624 Diaz, Emmanuel, o Velho ; Kirwitzer, Wenzel Pantaleon ; Trigault, Nicolas. Relatione delle cose piv notabili scritte ne gli anni 1619., 1620. & 1621. dalla Cina al molto reu, in Christo P. Mvtio Vitelleschi preposito generale della Compagnia di Giesv'. (Roma : per l'Erede di Bartolomeo Zannetti, 1624). http://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN66577057X&PHYSID =PHYS_0007&DMDID=DMDLOG_0001. [Col]

Kiryû, Misao (1950-) Bibliographie : Autor 1999 Kiryû, Misao. Ling ren zhan li de Gelin tong hua. Tong Shengcao yi. Vol. 1-2. (Taibei : Qi pin wen hua chu ban she, 1999). Übersetzung von Kiryû, Misao. Hontô wa osoroshii Gurimu dôwa. [Abhandlung über die Brüder Grimm]. Ѧ_ŭΛ'FŘřį [WC]

Kisch, Egon Erwin (Prag 1885-1948 Prag) : Deutschsprachiger tschechischer Schriftsteller, Journalist Biographie 1933 Kisch, Egon Erwin. China geheim [ID D3315]. Kisch schreibt : Wohlfeiler als die wohlfeilste Maschine ist der chinesische Mensch, seine Hände sind der Elevator, seine Arme die Ketten, seine Schultern das Lastauto, seine Beine die Betriebsbahn – diese Maschinen brauchen keine Mechaniker, kein Treiböl, und ein Defekt kostet den Unternehmern nichts, wenn seine Maschine ein Mensch ist. Raubbau statt Wirtschaft, Waffen statt Arbeitsmachinen, Opium statt Nahrung, Missionare statt Lehrer, Polizei statt Gewerkschaften, das sind die Brautgeschenke Europas an China… Soll etwa das Chinesenvolk für die Wolkenkratzer und Villen dankbar sein, die sich die Fremden von seinem Geld und mit seinem Blut erbaut haben und in deren Schatten Chinesen Hungers leben und Hungers sterben ? Sollen sie die Bankgebäude preisen, in denen sie die Boxerindemnität und die anderen Tribute abliefern ? Verlangt man von einem Delinquenten, dass er die Solidität des Galgens lobe, an den er geknüpft wird. Fritz Gruner : Kisch berichtet über seine Reise in China von 1932, wobei er seine Eindrücke aus der Sicht seiner Aufenthalte in Grossstädten wie Beijing oder Shanghai beschreibt. Kischs Reportagen zeigen seinen Blick für das Wesentliche, sein soziales Engagement, seine feine Ironie oder scharfe Satire. Für ihn ist nicht nur der gewählte Stoff oder der zu beschreibende Gegenstand wichtig, sondern auch eine fesselnde Art der Darbietung. Er erkundet China vor allem politisch, er sieht China nicht als Ursprungsland grosser geistiger Strömungen, kultureller, philosophischer und literarischer Errungenschaften, sondern er prangert gesellschaftliche, soziale und politische Missstände an und lüftet einige der damaligen "Geheimnisse" um China. Zu seinen ersten Eindrücken gehören die Folgen des japanischen Bombardements. So ist es auch versändlich, dass nicht die Exotik des Landes, die fremdartige Natur, das Klima und das bunte Strassen- oder Städtebild in seinen Berichten an erster Stelle stehen, sondern er schildert die Hintergründe, die verwerflichen Praktiken ausländischer Eindringlinge und Waffenhändler, die Machenschaften auf finanzpolitischem Gebiet, den nationalen und sozialen Befreiungskampf des chinesischen Volkes, die Kinderarbeit und das Massenelend. Kisch kritisiert vor allem die unwürdigen sozialen Zustände in China durch den Einfluss Europas und ist überzeugt, dass die Revolution das ganze Land ergreifen wird. [Hsia3:S. 179-188,Döb3]

Bibliographie : Autor Report Title - p. 350 of 558

1932 Kisch, Egon Erwin. Asien gründlich verändert. (Berlin : E. Reiss, 1932). Bericht über seine Reise nach Russland und China 1930. [Wan] 1933 Kisch, Egon Erwin. China geheim. (Berlin : Erich Reiss ; Moskau : Verlagsgenossenschaft ausländischer Arbeiter in der UDSSR, 1933). = Kisch, Egon. China geheim. Photogr. von Wilhelm Thiemann. (Berlin : Aufbau-Verlag, 1986). [Bericht seiner Reise nach China 1932 mit der Transsibirischen Eisenbahn]. [Cla] 1938 [Kisch, Egon Erwin]. Mi mi de Zhongguo. Deguo Jixi zhu ; Zhou Libo yi. (Hankou : Tian ma shu dian yin xing, 1938). Übersetzung von Kisch, Egon Erwin. China geheim. (Berlin : Erich Reiss, 1933). Ɵ®'”H [WC] 1941 [Kisch, Egon Erwin]. Zhongguo de nei mu. De Jixi zhu ; Zhou Libo yi. (Jiujiang : Zhong xin shu dian, 1941). [Soziologie China]. ”—'ѡ̏ [WC] 1953 [Kisch, Egon Erwin]. Lun bao gao wen xue. Jixi zhu ; Jia Zhifang yi. (Shanghai : Ni tu she, 1953). Übersetzung von Kisch, Egon Erwin. Abenteuer in fünf Kontinenten : Reportagen. (Zürich : Universum Verlag, 1948). Ükl‡i [WC] 1984 [Kisch, Egon Erwin]. Jixi bao gao wen xue xuan. Sun Kunrong, Zhao Dengrong bian xuan. (Beijing : Wai guo wen xue chu ban she, 1984). Übersetzung von Reportagen von Egon Erwin Kisch. ãŁѧl‡ôJ [WC] 1985 Wai guo bao gao wen xue xuan. Zhang Deming bian. (Beijing : Guang ming ri bao chu ban she, 1985). [Ausgewählte ausländische Reportagen]. [Enthält] : Reportagen von Egon Erwin Kisch. GHѧl‡ôJ [WC,Din10] 1986 Felbert, Ulrich von. China und Japan als Impuls und Exempel : fernöstliche Ideen und Motive bei Alfred Döblin, Bertolt Brecht und Egon Erwin Kisch. (Frankfurt a.M. : P. Lang, 1986). (Forschungen zur Literatur- und Kulturgeschichte ; Bd. 9). [AOI]

Kisfaludy, Karoly (Tét 1788-1830 Pest) : Ungarischer Dramatiker Bibliographie : Autor 1928 Ou Mei xiao shuo. Anteliefu [et al.] zhu ; Zeng Xubai yi. (Shanghai : Zhen mei shan shu dian, 1928). [Übersetzung von europäischen und amerikanischen Short stories]. Ѩ•56 [Enthält] : Leonid Andreyev, Anton Chekhov, Thomas Hardy, H.G. Wells, James Stephens, Theodore Dreiser, Edgar Allan Poe, O. Henry, Hermann Sudermann, Leopoldo Alas, Karoly Kisfaludy, Sholem Asch, Oscar Wilde, Prosper Mérimée. [WC,Gam1]

Kissinger, Henry = Kissinger, Heinz Alfred = Kissinger, Henry Alfred (Fürth 1923-) : Amerikianischer Diplomat, Politiker Biographie 1971 Henry Kissinger unternimmt zwei geheime Reisen nach Beijing um in Gesprächen mit Zhou Enlai den Weg für Richard M. Nixons Besuch und eine Normalisierung der Beziehungen zwischen China und den USA zu bereiten. [Wik]

Kitch, A.T. (um 1990) Report Title - p. 351 of 558

Bibliographie : Autor 2015 [Sandburg, Carl]. Cao yuan xiao zhen de nan hai. Sangdiboge zhu ; Jiqin [A.T. Kitch] gai xie ; Fang Ming zhu shi. (Beijing : Ren min jiao yu chu ban she, 1990). (Jian yi ying yu du wu). Übersetzung von Sandburg, Carl. Prairie-town boy. (New York, N.Y. : Harcourt, Brace. 1955). ϠǗ5М'˿͐ [WC]

Kitchin, G.W. = Kitchin, George William (Naughton, Suffolk 1827-1912 Durham) : Dekan von Winchester Kitchin, Thomas (St Olave, Southwark 1719-1784 St Albans) : Graveur, Kartograph, Hydrograph Bibliographie : Autor 1795 Kitchin, Thomas. A new universal atlas exhibiting all the empires, kingdoms, states, republics, &c. &c. in the whole world. (London : R. Laurie & J. Whittle, 1795). [Enthält] : A general map of the East Indies and that part of Chinea where the Europeans have any settlements or commonly any trade. By T. Kitchin, geogr. [NLA]

Kitselman, Alva LaSalle (1914-1980) : Wissenschaftler, Mathematikr Bibliographie : Autor 1936 Lao-Tzu. Tao the king (The way of peace) of Lao-Tzu, 600 B.C. As re-stated by A[lva] L[aSalle] Kitselman. (Palo Alto, Calif. : School of Simplicity, 1936). [Laozi. Dao de jing]. [WC]

Kitson, Peter J. (1958-) : Chair in English, University of Dundee Bibliographie : Autor 2011 Kitson, Peter J. Robert Southey and the Romantic Failure of China. In : The Wordsworth Circle ; vol. 42, issue 1 (2011). http://lion.chadwyck.co.uk/searchFulltext.do?id=R4441936&div Level=0&trailId=141F91AE197&area=abell&forward=critref_ft. [AOI] 2013 Kitson, Peter J. Forging romantic China : Sino-British cultural exchange, 1760-1840. (Cambridge : Cambridge University Press, 2013). (Cambridge studies in romanticism ; 105). [ZB]

Kjellberg, Carl (Göteborg 1915-1995 Stockholm) : Diplomat Biographie 1967-1973 Carl Kjellberg ist Generalkonsul des schwedischen Generalkonsulats in Hong Kong. [Swe4]

Klabund = Henschke, Alfred (Crossen, Oder 1890-1928 Davos) : Schriftsteller Biographie 1903 ca. Klabund liest das Buch Lieder aus dem Rinnstein [ID D12692]. Darin enthalten ist das Gedicht Chinesisches Vagabundenlied von Li-tai-pe [Li Bo]. Es ist seine erste Begegnung mit chinesischer Lyrik. [Nach einer wörtlichen Übersetzung von Léon Hervey de Saint-Denys. Poésies de l’époque des Thang] [ID D2216]. [HanR1:S. 134] Report Title - p. 352 of 558

1914 Klabund liest das Buch Aus dem Lande der Verdammnis von Eugen von Binder-Krieglstein [ID D12631]. [FanW1:S. 198] 1915 Bertolt Brecht befreundet sich mit Klabund und liest Dumpfe Trommeln und berauschtes Gong [ID D11994]. [LiuW1] 1915 Klabund besucht Bruno Frank, der ihm das Gedicht Pavillon aus Porzellan von Li Bo in der Nachdichtung aus Die chinesische Flöte von Hans Bethge [ID D16812] vorliest. Klabund sagt : Das ist unglaublich schön. Nur muss man’s anders übertragen. Er holt sich darauf umfangreiche Literatur über chinesische Lyrik aus der Staatsbibliothek München. [HanR1:S. 134] 1915 Klabund. Li Tai Pe : Nachdichtungen [ID D2998]. Quellen : Hervey de Saint-Denys, Léon. Poésies de l'époque des Thang [ID D2216]. Gautier, Judith. Le livre de jade [ID D12659]. Harlez, Charles Joseph de. La poésie chinoise [ID D12693]. Pfizmaier, August. Das Li-sao und die neun Gesänge [ID D4776]. Strauss, Victor von. Schi-king [ID D4648]. Forke, Alfred. Blüthen chinesischer Dichtung [ID D664]. Grube, Wilhelm. Geschichte der chinesischen Literatur [ID D798]. Heilmann, Hans. Chinesische Lyrik [ID D11976]. Hauser, Otto. Li-tai-po [ID D4640] und Die chinesische Dichtung [ID D12694]. Klabund schreibt an Walther Heinrich Unus : Mit Litaipe [Li Bo] bin ich mir noch nicht einig. Vielleicht mache ich eine grosse Ausgabe (1000 unbekannte Gedichte, direkt aus dem Chinesischen übersetzt mit einem hiesigen Chinakenner). Vielleicht. Statt dessen fertigt Klabund 40 Gedichte als Nachdichtungen an, 12 davon übernimmt er aus Dumpfe Trommeln [ID D11994]. Han Ruixin : Vergleicht man Klabunds Nachdichtungen mit den chinesischen Originaltexten, so weisen sie zumeist starke Abweichungen auf : Ersatz chinesischer Ausdrücke durch andere, Umformulierungen, Hinzufügungen, Auslassungen, Umbau. Obwohl seine Nachdichtungen nicht wörtlich mit den Originaltexten übereinstimmen, geben sie doch deren Aussagen und Sinngehalt manchmal hervorragend wieder. Andrerseits gibt es auch Nachdichtungen, die in der Aussage mit den Originaltexten nichts mehr gemein haben und ganz als Neuschöpfungen anzusehen sind. Dscheng, Fang-hsiung : Klabund hat alle deutschen Nachdichter auf dem Gebiet chinesischer Lyrik in Stil und Gehalt übertoffen. Dscheng weist nach, dass Klabund sich ausführlich mit China beschäftigt und dabei ernsthafte Kenntnisse erworben habe. Die Begeisterung für Li Tai Po liege in der wesensverwandten Gestalt begründet : Li Tai-bo, der wandelnde Poet, von Volk und Kaiser hoch geachtet, habe eine Parallele zu Klabund ; nicht von ungefähr sei Klabund eine Kombinationn aus Klabautermann und Vagabund. Heinz Grothe : Aus dieser östlichen Welt holt Klabund sich seine besten Lyrika und dichtet sie neu. So sagt man. Aber es ist nicht so. Klabund übertrug nicht nach Originalen. Er „erfand“ diese Verse und sie scheinen uns wie Blumen aus dem übbigen Garten chinesischer Dichtkunst ans Tageslicht gezaubert. Die Welt der Ahnenverehrung, die Menschen, die die Geister fürchten, die ihnen ihre Leben und Gesundheit bedrohen, lässt Klabund in seiner Art erstehen. Nichts von der Ferne und Tiefe östlichen Geheimnisses, umsomehr Romantik. Woraus wiederum zu schliessen ist, dass ein anderer Zusammenhang sein muss, als nur vom Vorbild zum Nachdichter. Klabunds eigene Traurigkeit klingt aus diesen Strophen. Herrliche Liebesgedichte, hämmernde Kriegsverse, trunkene Lieder Litaipes, Strophen von stärkster Resignation. Kuei-fen Pan-hsu : Die Vorlagen von Hervey Saint-Denys und Judith Gautier spielen vor allem eine grosse Rolle. Es zeigt sich, wenn das Original in der Vorlage falsch übersetzt worden ist, kann Klabunds Übertragung bei aller Intuition nicht den Sinn des chinesischen Gedichtes treffen… Die Veränderung dieser Gedichte ist zum Teil auch durch Klabunds Vorstellung von der chinesischen Welt bestimmt, sowie von Klabunds eigener geistiger Haltung und dem zeitgenössischen Geschmack. Report Title - p. 353 of 558

Wolfgang Bauer : Nur Hans Bethge und Klabund bietet die Berührung mit dem Chinesischen gerade den notwendigen Halt für die Entfaltung ihres Talents, das durch ein allzu grosses Mehr an Information wohl erstickt worden wäre. Ihre zahlreichen Nachdichtungen… können zweifellos als eigenständige Kunstleistungen betrachtet werden. Helwig Schmidt-Glintzer : Die starke Betonung der Trunkenheit, die Klabund in Lai Taibais Trinkliedern gesehen hat, ist nichts Fremdes. Sie wurzelt in dem dionysischen Kult der Philosophie Nietzsches, die wiederum auf die indische Philosophie zurückzuführen ist. Sie hat jedoch auch in der chinesischen Tradition eigenständige, vergleichbare Wurzeln in der Rausch- und Drogendichtung vergangener Jahrhunderte. [HanR1:S. 142, 150, 154-155,Epk:S. 66-67,FanW1:S. 299,Pan2:S. 94, 100, 106] 1917 Kuei-fen Pan-Hsu : Klabund veröffentlicht einen offenen Brief an Kaiser Wilhelm II., in dem er den Kaiser auffordert, dem Wunsch des Volkes entsprechend baldigst seinen Willen zum Frieden zu bekunden. In : NZZ ; 3.6.1917 Die seit der Beschäftigung Klabunds mit der chinesischen Kriegslyrik langsam eintretende Veränderung in der Einstellung zum Krieg ist in diesem Brief deutlich abzulesen. In diesem Brief basiert der Friede nach der Vorstellung Klabunds nicht auf der Regierungsform, sondern einzig und allein auf der Menschlichkeit, die er durch die chinesische Kiregslyrik kennengelernt hat. [Pan2:S. 221-223] 1918 Klabund. Irene oder die Gesinnung : ein Gesang [ID D12696]. Anton Zink geht auf die Lehre von Laozi und Zhuangzi ein. Die eigentliche Erlösungshoffnung in diesem Gesang sei an die Güte des Geistes geknüpft. Die Güte sei immer, so interpretiere Klabund, dem Gewalthaften gegenübergestellt worden. Dabei muss betont werden, dass die erstere niemals als Kraftloses, Schwächliches verstanden werden darf, sondern im Gegenteil als die Stärkere angesehen werden muss. Es ist dies die Lehre der chinesischen Weisheit in ihrer taoistischen Ausprägung. Klabund übernimmt das Gedankengut des Ostens voll und ganz in das abendländische Denken… Dabei treten die Ausformungen des Persischen, Indischen, Japanischen usw. gegenüber der Lehre Chinas und hier vor allem der des Laotse [Laozi] vom Tao, weit in den Hintergrund… Dort wo er speziell von der chinesischen Welt spricht… hat er nicht so sehr die konfuzianische Richtung im Auge. Es gehe Klabund weniger um die Darlegung eines abstrakten geistigen Gebäudes, sondern um einen Aufruf an die Menschen dieser zerrissenen Zeit zu gütig - gewaltlosem – verhaltenem Dasein. [Zink1:S. 108-116,Epk:S. 64] 1918 Klabund beginnt sich für die chinesische Philosophie zu interessieren. Seine hohe Einschätzung der taoistischen Philosophie zeigt sich nach dem Tod seiner ersten Frau in einem Brief an Walther Heinrich Unus : … die Vernunft beweist. Das Herz lässt sich von ihr nicht weisen, wenn der Weise eine Waise geworden ist. Spricht (nicht so, aber in ähnlichem Sinne) der Tao. Wäre ich nicht ein Jünger des Tao (der einzigen Philosophie, die dem Menschen dieser Zeit etwas zu sagen hätte : denn es ist eine lebendige Philosophie, eine Philosophie, die gelebt werden muss und nach der gestorben werden muss), ich wäre längst verzweifelt. Wüsste ich nicht, dass die Seele Stern und Sonne ist, nicht dass sie bloss Objekte der Augen sind, wüsste ich nicht, dass die Einzelseele so gut unsterblich wie die Gesamtseele (das Urtao), so hätte ich mir längst eine Kugel in den Kopf gejagt. Kuei-fen Pan-hsu : Der Taoismus hilft Klabund vor allem bei der Überwindung der Isolation in der persönlichen Lebenskrise und wird so zu einem neuen Stützpfeiler in seiner nach dem Krieg gewandelten Weltanschauung. [Pan2:S. 116,Schu4:S. 151,HanR1:S. 146] 1918 Klabund. Bracke [ID D12697]. Luo Wei : Trotz dem Enthusiasmus für den Taoismus versäumt Klabund nicht, sich auch vom Konfuzianismus inspirieren zu lassen. In seinem Roman Bracke vollzieht er eine literarische Darstellung der gedanklichen Anregungen, die er aus dem konfuzianischen Lun yu gewann. Hier mahnt er „Rechte Form“ (li) und Menschlichkeit (ren) an, die Kernbegriffe der konfuzianischen Lehre. Report Title - p. 354 of 558

Kuei-fen Pan-hsu : Klabund macht Bracke zur Symbolfigur des neuen Menschen und schliesst damit an den Grundgedanken des Expressionismus an… Klabund nähert sich der daoistischen Weltanschauung der Kreislauflehre, in der das Dao Allseiendes und Nichtseiendes umfasst. [Döb2:S. 49,Pan2:S. 233, 239] 1919 Klabund. Tao : eine Auswahl aus den Sprüchen des Lao Tse [ID D12698]. Gerwig Epkes : Klabund beginnt Auszüge aus dem Dao de jing nachzudichten. Er sucht diejenigen heraus, welche seiner Meinung nach die falschen Ziele der Gesellschaft zum Inhalt haben, sowie die Kritik am Krieg, die Lebenssituation der Schwachen und Weisen, das Übersinnliche, das Mütterliche und die Unsterblichkeit. Diese Themen sind für Klabunds Leben selbst bestimmend. Es ist deutlich geworden, dass in den Gestalten, Gleichnissen, Gedichten und Nachdichtungen eine narzisstische Persönlichkeit spricht, und dass China selbst ein Identifikationsobjekt zur Stabilisierung des Ichs für Klabund ist. Es ist auch deutlich geworden, dass Klabund China idealisiert und in der daoistischen Philosophie Hilfe für sein Leben gefunden zu haben glaubt. [Epk:S. 83] 1919 Hermann Hesse schreibt in der Neuen Zürcher Zeitung : Die Weisheit, die uns nottut, steht bei Lao Tse [Laozi], und sie ins Europäische zu übersetzen, ist die einzige geistige Aufgabe, die wir zur Zeit haben. Darauf schreibt ihm Klabund, der eben seine Übersetzung des Dao de jing abgeschlossen hat [ID D11984] : Ich brauche Ihnen kaum zu sagen, dass ich das Tao te king für das politische Buch halte, das der Welt augenblicklich am meisten not täte : als Erlebnis und Verwirklichung. [Hes2:S. 98] 1919 Klabund. Dreiklang : ein Gedichtwerk. (Berlin : Reiss, 1919). Quellen : Windischmann, Carl Joseph H. Die Philosophie im Fortgang der Weltschichte [ID D17338]. Darin erwähnt wird Le livre des récompenses von Abel-Rémusat [ID D1937] mit teilweiser Übersetzung. Dao de jing von Laozi in den Übersetzungen von Viktor von Strauss [ID D4587] und Richard Wilhelm [ID D4445]. Klabund schreibt : I-hi-wei : Dies ist die heilige Dreieinigkeit : Gottvater, Sohn und heiliger Geist. Drei auch sind der Göttermenschen, der Menschengötter, der Menschen, welche Gott geworden sind : Der Inder Buddha, Der Jude Christus ; Der Chinese Laotse [Laozi]. Laotse aber ist der erste unter ihnen. In Laotse sah er zum ersten Mal : Sich. Ich rufe ihn mit seinem Namen - Ich singe ihn mit seinem Dreiklang - Dass er mich höre und erhöre - Sinn meiner Seele, Seele meines Lebens. Kuei-fen Pan-Hsu : Dreiklang ist das Ergebnis von Klabunds Auseinandersetzung mit dem Dao de jing von Laozi. Der Begriff „Dreiklang“ kommt durch ein Missverständnis Klabunds von I-hi-wei aus dem Dao de jing. Richard Wilhelm hat die drei Wörter yi, xi, wei im 14. Spruch übertragen als gleich, fein, klein. Strauss stützt sich auf Abel-Rémusat. Klabund sieht in den sogenannten musikalischen Klängen die wichtigste Grundlage des Daoismus. Auf die Verbindung von yi, xi, wei und Jehowa (nach Abel-Rémusat) hat er in seiner Übertragung des Dao de jing um der Authenzität eines philosophischen Werkes willen verzichtet. In Dreiklang, das er als eigenes Werk beansprucht, macht er davon Gebrauch… Klabunds Verständnis von yi, xi und wie ist weit von dem des chinesischen Originals entfernt… Mit Dreiklang stellt Klabund nicht nur die Verbindung zwischen den östlichen Lehren und dem Christentum her, er koordiniert auch die theologischen und kosmologischen Elemente zu einer harmonischen Einheit mit dem Menschendasein… Im Zusammenhang mit dem Dreiklang führt er auch den Begriff Tai-kie [Taiji] ein. Er erklärt, Tai-kie sei das Geheimnis aller Dinge und stellt es dem Ja-nein gleich. Das Ja-nein bedeutet für ihn etwas, das alles umfasst, auf alles wirkt. [LiuW1:S. 36,Epk:S. 69,Pan2:S. 241-242, 249, 251] Report Title - p. 355 of 558

1919 Klabund. Hör es, Deutscher ! In : Der Revolutionär ; Bd. 1 (1919). Er schreibt : Sieh nur nach innen ! Schiele nicht nach aussen ! (Dies würde auch dem heiligen Geist des Tao widersprechen, nach dem du künftig leben und sinnen sollst : denn Du wirst der Chinese Europas werden)... Wichtiger als alle politischen und sozialen Revolutionen ist die Revolution des Herzens. Erstere weisen auf Wege. Diese zum Ziel. Vielleicht, dass Du, Deutscher, dennoch als endgültiger Sieger hervorgehst : wenn Du zur letzten Einsicht kommst. Der Herzhaftere wird der endliche Sieger sein. Das zarte Herz überwindet die härteste Herrschaft. [Schu5:S. 91] 1920 Klabund contra Pfemfert. In : Der Revolutionär ; 1.3.1920. Klabund schreibt : Es liegt mir fern, mich dem Proletariat in einer gloriosen Apotheose als Märtyrer des proletarischen Gedanken vorzuführen : das war ich nicht. Wenn ich gelitten habe, so habe ich für mich persönlich gelitten. Ich bin, wie Sie wissen, Taoist, und mich trennt eine Welt vom Gedanken des Klassenkampfes, des Terrors und der Diktatur. Ich glaube auch nicht an eine sozialistische Welt, sondern nur an eine sozialistische Wirtschaftsanschauung. Wenn auch meine ganz Sympathie den revolutionären Arbeitern gehört, so bin ich doch Revolutionär der Seele oder glaube es wenigstens zu sein. [Pan2:S. 231] 1920-1924 Klabund. Gesammelte Werke in Einzelausgaben. Bd. 1-6. (Wien : Phaidon, 1930). Bd. 6 : „Östliche Gleichnisse“ : enthält die Erzählungen Der letzte Kaiser : Erzählung. Mit Zeichnungen von Erich Büttner. (Berlin : F. Heyder, 1923). (Wandersmann-Bücherei ; 30) ; Das Totenfest (1922 in Spuk) ; Die zwei Reiche (1920) ; Gleichnisse (1924). Kuei-fen Pan-hsu : Diese Werke scheinen nicht auf bestimmten Vorlagen zu beruhen ; zwar tragen sie Züge chinesischer Gedankenwelt und weisen Bezüge zu chinesischen historischen Ereignissen auf, doch sind ihre Handlungen Klabunds eigene Schöpfungen. Klabund verwendet taoistische Ideen für seine Gleichnisse, verfolgt jedoch seine eigenen Intentionen. [Pan2:S. 137-138,KVK] 1921 Klabund. Das Blumenschiff [ID D12523]. Han Ruixin : Die Kraft, die Klabund aus der taoistischen Lehre schöpfte, ermöglichte ihm auch die weitere Beschäftigung mit der chinesischen Lyrik. Zum Andenken an seine Frau schreibt er die Nachdichtungs-Anthologie Das Blumenschiff mit 54 Gedichten. Darin enthalten sind : Li Bo, Du fu, Bai Juyi, Wang Changling, Zhu Qingyu, Zhang Jiuling, und Zhu Qingyu. Sowie Gedichte aus dem Shi jing und Dichter aus einer anderen Epoche wie Kaiser Wu Di, Mei Sheng, Zhuo Wenjun, Pan Jieyu, Wang Sengru, Su Dongpo, Ding Dunling, Li Hongzhang, . Bei einigen Gedichten ist keine chinesische Herkunft feststellbar. Kuei-fen Pan-hsu : Klabunds Gedichte im Blumenschiff zeigen Schönheit in den Bildern, in der Form und im Klang. Dennoch verlassen sie durch seine Ergänzungen ihren Standort im chinesischen Kulturraum und verlieren den ursprünglichen Aussagewert. Der Band enthält schöne „chinesische“ Gedichte, von denen manche durch die hervorgehobenen Bilder und den Rhythmus die Originale wiedergeben können. Viele weichen aber von den Originalen ab, da schon in den Vorlagen Zitate und Anspielungen weggelassen wurden. Sie tendieren zur Ästhetisierung und erscheinen manchmal durch Klabunds Phantasie vollkommen anders. Dennoch bewirken diese Gedichte, dass das Interesse des Lesers an chinesischer Literatur durch Klabunds Werke angeregt wird ; zugleich aber führen sie dazu, dass Missverständnisse und Vorurteile über chinesische Literatur und Kultur beim Leser entstehen. [HanR1:S. 146-149] Report Title - p. 356 of 558

1921 Klabund. Laotse. Mensch, werde wesentlich. [ID D11984]. Er schreibt im Nachwort : Der östliche Mensch ist der Weise, der Helle, der Heilige, der Wesentliche. Zu werden wie er, zu sein wie er : ruft er uns zu ; denn wir sind müde des funktionellen, des mechanischen, des rationellen Da-seines und Dort-denkens. Der Relativismen des Wissens und der Wissenschaft. Der unfruchtbaren Dialektik. Des geistigen Krieges aller gegen alle. Die Sehnsuch nach einem wahren Frieden der Seele, dem absoluten Sinn in sich und an sich ist deine tiefste Sehnscuht, Mensch ! Kuei-fen Pan-hsu : Klabund überträgt 29 von den 81 Sprüchen des Tao de jing. Er hält die ursprüngliche Reihenfolge nicht ein, sondern ordnet sie nach eigenen Intentionen, die besonders den politischen und ethnischen Bereich in den Vordergrund stellen. Für das chinesische Wort „Dao“ verwendet er durchgegend den Begriff „Sinn“. Den Begriff „De“ überträgt der mit „Sein“. „Sein“ bedeutet für ihn ein vom Dao bzw. vom Sinn erfülltes Leben. Die Begriffe scheint er von Richard Wilhelm übernommen zu haben. Wichtig ist der Untertitel nach Silesius : Klabund sieht Laozi mit dem deutschen Mystiker verwandt. Die daoistische naturphilosophische Anschauung wird mit der Innenschau von Silesius gleichgesetzt, nämlich in der Sich-Versenkung die Grenzen zwischen dem Ich und dem Göttlichen zu überwinden – im Fall des Daoismus, in dem nichtseienden und doch alles umfassenden Dao aufzugehen… Klabund hält sich an die Bedeutung des Originaltextes, ändert oder ergänzt aber Wörter, Sätze, um so einen besseren Klang zu erzielen. Dadurch entsteht an einigen Stellen eine Abweichung der ursprünglichen Bedeutung… [Pan2:S. 120-121, 129,Schu5:S. 47,Gel2:S. 104] 1921 Wang-siang. Das Buch der irdischen Mühe und des himmlischen Lohnes. Übertragen von Klabund. [ID D12680]. Quelle : Abel-Rémusat Le livre des récompenses et des peines [ID D1937]. Einfluss hatten auch Laozi, Liezi und Zhuangzi. Kuei-fen Pan-hsu : Das Interesse an chinesischer Philosophie führt Klabund auch zur chinesischen Volksreligion. Es sind ethische Gebote und Verbote, denen gefolgt werden soll. Eine Verletzung bringt dem Menschen Unheil. [HanR1:S. 98,Pan2:S. 133] 1921 Klabund. Franziskus [ID D12691] Kuei-fen Pan-hsu : In diesem Roman vermischt Klabund christliche, buddhistische und daoistische Elemente… Ferner übernimmt er den sogenannten chinesischen Alleinheitsgedanken… In der Bezeichnung des chinesischen Denkens mit der vereinfachten Formel „Einheit von Mensch und Natur“ kommt die Sehnsucht, sowohl im Westen als auch im Osten zum Ausdruck. [Pan2:S. 256-257] 1922 Klabund. Kunterbuntergang des Abendlandes : Grotesken. [ID D12524]. Er schreibt : Man soll nicht nach Asien schielen, denn dies würde dem heiligen Geist des Tao widersprechen, nach dem Du künftig leben und sinnen sollst, denn Du wirst der Chinese Europas werden. [KVK] Report Title - p. 357 of 558

1922 Klabund. China : Laotse und das magische Denken [ID D12628]. Er schreibt : China wird von dem Gegensatz Kongfutse [Konfuzius] – "ordnende Vernunft" und Laotse [Laozi] – "sinnende Seele" im Gleichgewicht erhalten. Kongfutse (551 bis 479 v.Chr.) ist der Moralist, der praktische Politiker, dem China sein patriarchalisches Staats- und Familienleben verdankt. (Man muß abwarten, wie weit die von einigen in Amerika groß gewordenen chinesischen Intellektuellen angestiftete, gänzlich unchinesische Revolution von 1905 dauernden Erfolg zeigt.) Laotse ist der Mystiker, in sich selbst Versunkene, der nur ein sittliches Beispiel geben will, jeder aktivistischen zwangsmäßigen Verwirklichung ethischer Postulate aber aus dem Wege geht. Er ist der erste, der der stark pazifistischen Neigung der Chinesen Ausdruck gibt. "Wer in Weisheit dem Herren der Welt hilft, unterjocht nicht mit Waffen die Welt. Die Welt könnte ihre Waffen gegen ihn wenden." Laotse wurde 604 v.Chr. geboren. Er verwaltete das Reichsarchiv der Dynastie Choú und schrieb den Taoteking [Dao de jing]. Dessen Sinn: der Mensch soll nicht nach außen, sondern nach innen leben. Wenngleich das Klimatische bei der Entstehung des taoistischen Menschen eine Rolle gespielt haben mag, so scheint mir der Trennungsstrich zwischen östlichen und westlichen Menschen quer durch die Seele der Menschheit zu gehen, die nur durch das himmlische Gesetz der Waage, der Polaritäten, des Gegensatzes zwischen Tag und Nacht, Tod und Leben, Gott und Teufel, Mann und Weib, Gut und Böse sich in der Schwebe hält. Der Typ des östlichen und des westlichen Menschen, man kann ihn auch den Menschen des (Sonnen-) Aufgangs und des (Sonnen-) Untergangs bezeichnen, ereignet sich überall: in allen Zeiten und Völkern und Klimaten. Der faustische und der apollinische, der sentimentalische und der naive Mensch sind parallele Polaritäten. Das östliche Denken, wie Laotse es denkt, ist ein mythisches, ein magisches Denken, ein Denken an sich. Das westliche Denken ist ein rationalistisches, empiristisches Denken, ein Denken um sich, ein Denken zum Zweck. Der östliche Mensch beruht in sich und hat seinen Sinn nur in sich. Seine Welt ist eine Innenwelt. Der westliche Mensch ist 'außer sich'. Seine Welt ist die Außenwelt. Der östliche Mensch schafft die Welt, der westliche definiert sie. Der westliche ist der Wissenschaftler, der östliche der Weise, der Helle, der Heilige, der Wesentliche, der 'sein Geschmeide unter einem ärmlichen Gewande verborgen trägt'. Die großen chinesischen Dichter sind sämtlich von Laotse beeinflußt, der in seinen Sprüchen einer der großen Dichterphilosophen ist wie Plato oder Nietzsche. Seine Schüler Liä-dsi und Dschuang-dsi haben die Kunst des Gleichnisses, die die Kunst ist, gleichzeitig und gleichräumlich mit den gleichen Worten zu den Menschen vieler Ebenen zu sprechen, auf das höchste entwickelt. Das wahre Buch vom quellenden Urgrund trägt den Namen des Liä-dsi, Das wahre Buch vom südlichen Blütenland den des Dschuang-dsi. Viele dieser Gleichnisse gehören zu dem Schönsten und Tiefsten, was in menschlicher Sprache gedacht und gesagt wurde. Man lese, man träume den 'Schmetterlingstraum' des Dschuang-dsi: "Einst träumte Dschuang-dschu, daß er ein Schmetterling sei, ein flatternder Schmetterling, der sich wohl und glücklich fühlte und nichts wußte von Dschuang-dschu. Plötzlich wachte er auf: da war er wieder wirklich und wahrhaftig Dschuang-dschu. Nun weiß ich nicht, ob Dschuang-dschu geträumt hat, daß er Dschuang-dschu sei, obwohl doch zwischen Dschuang-dschu und dem Schmetterling sicher ein Unterschied ist. So ist es mit der Wandlung der Dinge." Die chinesische Literatur ist so umfangreich wie die Ausdehnung des chinesischen Reiches. Das älteste Literaturdokument ist eine Inschrift des Kaisers Yao von etwa 2400 v. Chr., die das Sintflutmotiv anschlägt. Schon damals zeigte die chinesische Literatur einen festen Umriß, der auf eine jahrtausendalte Tradition zurückweist. Im 18. Jahrhundert plante ein Kaiser die Drucklegung einer Auswahl der klassischen Literatur. Diese Auswahl war auf 163 000 Bände berechnet, von denen bis 1818 ungefähr 80 000 erschienen. Wir kennen nur einen geringen Bruchteil dieser Literatur. Vermutlich stehen dem Europäer noch große Entdeckungen darin bevor, vielleicht nicht unwichtiger als die Entdeckung Amerikas. Man denke, daß sich in der Münchener Staatsbibliothek eine Sammlung von etwa 10 000 chinesischen Büchern befindet, die noch nicht einmal katalogisiert ist. Report Title - p. 358 of 558

Die chinesische Sprache besteht aus lauter einsilbigen Worten, die kurz und prägnant ohne Bindung aneinandergereiht werden. Die Substantiva werden nicht dekliniert, die Verba nicht konjugiert. Mond steht Berg. Glanz über Wald. Ferne Flöte. Helle Seide. Mädchen tanzt. Dies (etwa) ist die Fiktion eines chinesischen Gedichts. Nur: daß der Reim fehlt. Die chinesischen Gedichte reimen sich. Der Vokal, je nachdem er getönt ist, gibt dem chinesischen Wort den Sinn. Ein Wort kann zwanzigfach gedeutet werden. Wird es geschrieben, entfaltet es sich wie eine Blüte noch reicher. Es gibt kein Alphabet. Die Schrift ist eine Sinogrammschrift. Die Schriftzeichen zaubern ohne klangliche Überleitung im chinesischen Bewußtsein farbige Begriffe hervor: Man sieht ein Zeichen – und denkt: Trauer, Armut, Helligkeit. Man setzt Zeichen zusammen. Spielerisch.Baut Mosaik: Auge...Wasser, gleich Träne. Unendliche Möglichkeiten für den Dichter, der sein Gedicht zugleich denkt, malt, formt und singt. Alle Gedichte werden auch gesungen. Nach durch Tradition vorgeschriebenen Melodien. Für den Chinesen ist nur der lyrische Dichter der wahre Dichter. Roman, Novelle und Drama gehören wohl zur Literatur, aber nicht zur Dichtung. Deshalb verzichtet auch der Schriftsteller von Romanen und Dramen meistens auf seine Signatur und bleibt anonym. Die Redaktion der alten chinesischen Volksliedersammlung des Schi-king [Shi jing] (500 v.Chr.) stammt von Kongfutse, der auch der Dichter eines herrlichen „Epitaph auf einen Krieger“ ist. Die bedeutendsten Vorläufer der klassischen chinesischen Epoche sind Kiü-yüan (Qu Yuan] (300 n.Chr.) und Mei-scheng [Mei Sheng] (140 n.Chr.). Die Blütezeit der Dichtung fällt in die Dynastie Thang (618 bis 907), welche Litaipe [Li Bo], vielleicht den größten Lyriker aller Zeiten und Völker, hervorgebracht hat. Litaipe lebte von 702 bis 763 n.Chr. Als ewig trunkener, ewig heiliger Wanderer wandert er durch die chinesische Welt. Kunstsinnige Herrscher beriefen den erlauchten Vagabunden an ihren Hof, und oft genug erniedrigte und erhöhte sich der Kaiser zum Sekretär des Dichters, wenn Litaipe nach einem Zechgelage ihm seine Verse im Morgengrauen in den Pinsel diktierte. Der Kaiser, der den Dichter und Menschen brüderlich liebte, machte ihn zum kaiserlichen Beamten, setzte ihm eine Rente aus und gab ihm als Zeichen seiner Gnade ein kaiserliches Prunkgewand zum Geschenk – für einen Chinesen die höchste Ehrung. Litaipe schleifte das kaiserliche Gewand durch alle Gassen der Provinz und ließ sich an Abenden voll Trunkenheit als Kaiser huldigen. Oder er hielt, in des Kaisers Kleidern, rebellische Ansprachen an die Trinkkumpane und das herbeigelaufene Volk. Er starb im Rausch, indem er bei einer nächtlichen Bootsfahrt aus dem Kahne fiel. Die Legende läßt ihn von einem Delphin erretten, der ihn, während in den Lüften engelhafte Geister ihn betreuen, auf Meer hinaus und in die Weiten der Unsterblichkeit entführt. Sein Volk vergöttert ihn und errichtete ihm einen Tempel; der kunstreichste der chinesischen Lyriker wurde auch der volkstümlichste. Neben Litaipe ist der elegische Thu-fu [Du Fu] (714 bis 764 n.Chr.) zu nennen. Pe-Kiü-ys [Bo Juyi] (772 bis 846 n.Chr.) tausend Gedichte ließ Kaiser Sien tsung [Xianzong] auf Steine gravieren und die Steine auf einem heiligen Hügel aufstellen. Su-tung-po [Su Shi] (1036 bis 1101 n.Chr.) ist der bekannteste unter den späteren Lyrikern. Ende des 19. Jahrhunderts erwarb sich der bedeutende Staatsmann Li-hung-tschang [Li Hongzhang] auch als Lyriker einen Namen. Im chinesischen Drama spielen Helden, Heldenjungfrauen, Zauberer, Dämonen ihre Rolle. Je weniger der Chinese selber ein Held ist und sein will, um so lieber sieht er ihn sich auf der Bühne an. Das chinesische Theater findet im Freien oder in einem Tempelhof statt und ist ganz auf Improvisation gestellt. Es gibt keine Dekorationen. Die Kostüme sind reich und prunkvoll. Der Schauspieler zieht sich auf offener Bühne um und an. Die Szenerie wird symbolisch angedeutet. Eine Schale mit Wasser bedeutet einen Wolkenbruch. Eine kleine Flamme einen Weltbrand. Musik von Gong, Geige und Flöte begleitet die Handlung, die durch keinen Applaus unterbrochen wird. Schweigend stehen die Chinesen an Bäumen oder sitzen auf mitgebrachten Stühlen. Übrigens sind die bürgerlichen Lustspiele oft von Damen der halben Welt geschrieben, die eine ganze Welt aus ihrem Herzen heraufbeschwören. Report Title - p. 359 of 558

Die Prosa zeigt als Haupthelden der Handlung fast immer die gleichen Typen: einen Studenten, der die Tochter eines Mandarinen liebt. Darum rankt sich ein ganzer Rattenkönig von Intrigen, oft über viele hundert Bände ausgesponnen. Der Autor weiß im dritten Band schon nicht mehr, was er im ersten geschrieben, und im zwanzigsten sind die Helden des ersten sämtlich verstorben und haben andern Platz gemacht. Aber es ist, wie beim Theater, nur ein Kostümwechsel. Entzückend sind die chinesischen Märchen, kleineren Novellen, die Geister und Gespenstergeschichten. [Klab9] 1922 Klabund. Spuk [ID D12648] Kuei-fen Pan-hsu : Für Klabund liegt das Heil im Innern des Menschen. Der Mensch soll sich in sich zurückziehen und in sich selbst suchen, was ihm fehlt, so kommt er erst zu sich selbst. Die Liebe wird als die vereinigende Kraft dargestellt, die die einzelne Seele mit dem Sinn verbindet… Insgesamt verwendet Klabund seine Kenntnis des Dao – des Sinnes - aus seiner Übertragung des Dao de jing. Er versteht unter dem „Sinn“ die Verinnerlichung der Weltseele… Zu den christlichen Elementen treten fernöstliche Elemente hinzu, z.B. die andere Gottesvorstellung – Gott wird zum „Sinn“, zum „Dao“ ; die Erkenntnis – ein buddhistisches Element, spielt eine wichtige Rolle, sie führt zum Sinn, zum Dao ; der Weg nach innen kann als ein weiteres asiatisches Element angesehen werden : der christliche Gedanke, dass der Mensch nur durch Gottesgnade erlöst wird, wird verändert, indem der Mensch durch die Erkenntnis zum Sinn kommt und erlöst wird. Han Ruixin : Klabund widmet das Kapitel „Vom Sinn“ Laozis Lehre, in Anlehnung an Richard Wilhelms Übersetzung des Dao mit Sinn. Im Kapitel „Boxkampf“ hat es taoistische Gedanken ; dass das Schwache das Starke überwindet, indem er einen scheinbar schwachen Chinesen gegen einen Europäer siegen lässt. [Pan2:S. 261-262, 265] 1925 Bertolt Brecht sieht die Aufführung Der Kreidekreis von Klabund [ID D12520] und sagt : Das ist eine echte Offenbarung. [Pan2:S. 161] 1925 Klabund. Der Kreidekreis [ID D12520]. Uraufführung im Stadttheater Meissen, dann in Frankfurt. Quellen : Julien, Stanislas. Hoei-lan-ki [ID D4646] ; Fonsecas, Wollheim da. Der Kreidekreis [ID D12699] ; Wilhelm Grube bespricht das Stück in Geschichte der chinesischen Literatur [ID D798] und macht auszugsweise Übersetzungen ins Deutsche. Klabund schreibt : Es ist drei Jahre her, dass eines Abends in der „Wilden Bühne“ Elisabeth Bergner auf mich zu kam : „Wir haben ein Schauspielertheater gegründet : wollen Sie ein Stück für uns, für mich schreiben?... Kennen Sie den Kreidekreis?“. Natürlich kannte ich (alter Chinese) den Kreidekreis : In der (ausgezeichneten) Übersetzung Stanislav Juliens, in der (weniger guten) Reclamschen Ausgabe (Fonsecas). Dass die Figur der Haitang eine Rolle für Elisabeth Bergner ergeben könnte wie kaum eine zweite, leuchtete mir blitzartig ein. Es galt, ein chinesisches Märchenspiel zu ersinnen. Keine strenge Chinoiserie. Es sollte sein, wie wenn jemand von China träumt. Dscheng Fang-hsiung : Max Reinhardt macht die Inszenierung. Klabund habe zwar die Fabel weitgehend beibehalten, ebenfalls die Spielform, jedoch einige Figuren ausgewechselt, Ortsnamen und Personen und Einzelheiten erfunden. Klabund schreibt in Die literarische Welt vom 13.11.1925 den Artikel Klabund gegen die Berliner Kritik seines Kreidekreises : Der Kreidekreis ist bereits an etwa 100 Bühnen gespielt worden. Ich habe etwa 1000 (uff) Kritiken gelesen. Vielleicht darf ich mir einmal gestatten, meine Herren Kritiker zu kritisieren – selbstverständlich mit der mir gebührenden Zurückhaltung und der mir als Chinesen innewohnenden Höflichkeit des Herzens. Sie reden soviel davon, dass wir kein Drama haben – haben wir eine Kritik ? Report Title - p. 360 of 558

Herbert Ihering schreibt in seiner Theaterkritik : Klabund ging zum chinesischen Drama, um abgenutzte europäische Sentiments, um Kastengegensätze, um politische Aktualitäten zu finden und noch einmal zu betonen. Der Publikumserfolg des Stückes liegt in der bourgeoisen Gefühlsüberschwemmung und in der exotischen Formgebung. Ein Literatenstück, was den Stil, ein Spiesserstück, was den Kern betrifft. Chen Chuan : Die Bearbeitung des Kreidekreis enthält zwar noch vieles Unchinesische, aber der Dichter hat uns doch die Möglichkeit aufgewiesen, ein echt chinesisches Drama bei einigen Veränderungen dem deutschen Theater zugänglich zu machen. Auch ihm ist noch nicht Vollendetes gelungen, auch bei ihm vermischen sich noch deutlich chinesische Elemente mit europäischen, auch bei ihm überschneiden sich noch chinesische Weltanschauung mit europäischem Lebensgefühl. Ma Jia : Auf der Realitätsflucht macht Klabund seine geistige Pilgerfahrt zu Lao Zi [Laozi] in dem Glauben, mit dessen Lehre der Dekandenz der westlichen Kultur entgegenwirken zu können. Für den "Revolutionär der Seele" ist China, ähnlich wie für [Hermann] Hesse, in erster Linie eine geistige Gegenwelt. Der gesellschaftlichen Situation Chinas und der sozialen Wirkung der daoistischen Lehre schenkt er wenig Beachtung. Begeistert entdeckt er in der daoistischen Weisheit ein Heilrezept für die erkrankte Seele seiner Landsleute und hofft, durch Veränderung der Menschen eine Veränderung der politischen und gesellschaftlichen Zustände herbeizuführen. Dass Klabund China von der realen gesellschaftlichen Situation löst und die daoistische Botschaft als Möglichkeit, den realen politischen, gesellschaftlichen Konflikten auszuweichen, betrachtet, zeigt sich in seinem erfolgreichen Theaterstück Der Kreidekreis. Kuei-fan Pan-hsu : Die Fabel des Originals ist bei Klabund unverändert erhalten. Doch ist sein Stück im Grunde genommen nicht chinesisch. Dabei liegt die Abweichung des Dramas von der chinesischen Welt nicht nur darin, dass sich Klabund weitgehend vom Original löst, sondern vor allem darin, dass er seine eigene Kenntnis über China entsprechend seiner Konzeption in das Stück einarbeitet… Er vermittelt chinesisches Selbstverständnis, konfuzianische Verhaltensweisen und Elemente der chinesischen Volksreligion ; er bemüht sich im Stück um eine Widerspiegelung des Lebens in China, indem er chinesische Lyrik einflicht und mit Sprichwörtern chinesische Vorstellungswelt nahebringt. Allerdings ist die von Klabund gezeichnete chinesische Welt zum grossen Teil eine Illusion, die wenig mit den tatsächlichen Gegebenheiten gemein hat… Was das Stück anziehend macht, ist die lyrische Sprache. Klabund verwendet chinesische Bilder, Vergleiche und Symbole… Die Abweichung des Stückes liegt darin, dass Klabund die Personencharaktere umgestaltet : Haitang, der Richter Bao, Herr Ma und Zhang Lin… Ein weiterer einflussreicher Faktor, der die Gestaltung des Kreidekreis bestimmt, ist der Publikumsgeschmack. Das Publikum empfindet die "Zartheit" des Stückes als den "lang erwarteten Kontrast zu den extremen Texten der neuen Autoren". Ye Fang-xian : Anders als im chinesischen Drama zeigt der Kreidekreis nicht eine menschliche Weisheit, sondern eine mystische Kraft, derer Quelle die Liebe ist. Der konkrete historische Hintergrund ist total verschwunden. Was vom chinesischen Original übrig bleibt, sind nur einzelne Szenen und das Muttermotiv. Alfred Forke hat Klabunds Abweichung vom chinesischen Original kritisiert. [FanW1:S. 282-283, 287,Epk:S. 66-67,Che2:S. 53,Döb1:S. 24,Hes80:S. 190-191,Pan2:S. 150-161,HanR1:S. 97] 1928 Alfred Kerr schreibt zum Tode von Klabund : Klabund hatte kein Glück. Nur das Glück, ein Dichter zu sein ; einer, der vor sich hindichtete, vor sich hinsummte. – Was aus ihm quoll, war nicht gekrampft, nicht zeitgierig, nicht programmatisch und nicht musiklos. Klabund war ein Musizierer gewesen. [FanW1:S. 295] Report Title - p. 361 of 558

1929 Klabund. Literaturgeschichte : die deutsche und die fremde Dichtung von den Anfängen bis zur Gegenwart. [ID D12629]. Er schreibt : In neuerer Zeit haben sich die Chinesen emanzipiert, aber auch vielfach nach Westen gerichtet. Sie schreiben französisch und englisch... Auch in den Ländern des fernen Ostens sind heute starke Kräfte am Werk, die das Weltbild seelisch und politisch umgestalten wollen. [Epk:S. 62]

Bibliographie : Autor 1915 Klabund. Dumpfe Trommeln und berauschtes Gong : Nachdichtungen chinesischer Kriegslyrik. (Leipzig : Insel-Verlag, 1915). (Insel-Bücherei ; Nr. 1983). https://catalog.hathitrust.org/Record/006295884. 1915 Klabund. Li Tai Pe : Nachdichtungen. (Leipzig : Insel-Verlag, 1915). (Insel-Bücherei ; Nr. 201). [Li Bo]. https://catalog.hathitrust.org/Record/009007722. 1918 Klabund. Irene oder die Gesinnung : ein Gesang. (Berlin : Erich Reiss, 1918). https://catalog.hathitrust.org/Record/100109469. [KVK] 1919 Klabund. Dreiklang : ein Gedichtwerk. (Berlin : Reiss, 1919). https://catalog.hathitrust.org/Record/100812822. [KVK] 1919 Klabund. Tao : eine Auswahl aus den Sprüchen des Lao Tse. In : Vivoc voco ; (1919). [Laozi]. [Später publiziert in Laotse. Sprüche [ID D11984]. [Epk] 1921 Klabund. Das Blumenschiff : Nachdichtungen chinesischer Lyrik. (Berlin : E. Reiss, 1921). https://catalog.hathitrust.org/Record/001783102. 1921 Klabund. Franziskus : ein kleiner Roman. (Berlin : Erich Reiss, 1921). [Geschrieben 1916]. 1921 Laotse. Sprüche : Mensch, werde wesentlich ! Deutsch von Klabund. (Berlin-Zehlendorf : Fritz Heyder, 1921). 1921 Wang-siang. Das Buch der irdischen Mühe und des himmlischen Lohnes. Übertragen von Klabund. (Hannover : Paul Steegemann, 1921). (Die Silbergaule ; Bd. 190/110). Übersetzung von Wang, Xiang. Tai shang gan ying pian ƋĶdzѩ4 https://catalog.hathitrust.org/Record/100683600. 1922 Klabund. Kunterbuntergang des Abendlandes : Grotesken. (München : Roland-Verlag, 1922). 1922 Klabund. Spuk : Roman. (Berlin : E. Reiss, 1922). 1925 Klabund. Der Kreidekreis : Spiel in 5 Akten nach dem Chinesischen. (Berlin : Spaeth, 1925). [Li, Xingdao. Hui lan ji]. 1929 Klabund. Chinesische Lyrik. (Wien : Phaidon-Verlag, 1929). 1929 Klabund. Literaturgeschichte : die deutsche und die fremde Dichtung von den Anfängen bis zur Gegenwart. Hrsg. von Ludwig Goldscheider. (Wien : Phaidon-Verlag, 1929). Darin enthalten ein Abriss über die chinesische Literatur. [KVK] 1930 Klabund. Gesammelte Nachdichtungen : China, Japan, Persien. (Wien : Phaidon Verlag, 1930). Chinesische Lyrik : Bidrag af: Sschi-king ; Kong-fu-tse ; Kiu#-yu#an ; Kaiser Wu-ti ; Weng-kiun ; Ein Mädchen aus Mo-ling ; Pang-tschi-yu# ; Mei-scheng ; Ein Hie-koh-Lied ; Wang-seng-yu ; Wang-tschang-li ; Tschau-hong ; Unbekannte Dichter ; Tsu#i-tao ; Tschang-tu#-tsi ; Li-tai-pe ; Thu-fu ; Pe-kiu#-y ; Anonymus der Sammlung Thang-schi-yie-tsai ; Thu-hing-yu ; Tschang-tsi ; Su-tung-po ; Tschan-tiu-lin ; Tin-tun-ling ; Li-hung-tschang ; Laotse) ; Der Kreiderkreis ; Die Geischa O-sen ;Das Kirschblütenfest ; Persische Lyrik (Der Feueranbeter ; Das Sinngedicht des persischen Zeltmachers. [WC] Report Title - p. 362 of 558

2007 Klabund. Bracke : ein Eulenspiegel-Roman. (Berlin : E. Reiss, 1918). 2007 Klabund. China, Laotse und das magische Denken. In : Klabund. Geschichte der Weltliteratur in einer Stunde. (Leipzig : Dürr & Weber, 1922). [2. neudurchgesehene Aufl. 1923] : http://www2.digitale-schule-bayern.de/dsdaten/18/310.pdf. [KVK]

Bibliographie : erwähnt in 1990 Pan-Hsu, Kuei-fen. Die Bedeutung der chinesischen Literatur in den Werken Klabunds : eine Untersuchung zur Entstehung der Nachdichtungen und deren Stellung im Gesamtwerk. (Frankfurt a.M. : P. Lang,, 1990). (Europäische Hochschulschriften ; Reihe 1. Deutsche Sprache und Literatur ; Bd. 1179). Diss. Univ. Hamburg, 1988. [AOI] 1992 Xue, Siliang. Möglichkeiten und Grenzen der Übersetzung klassischer chinesischer Lyrik ins Deutsche : ein Beitrag zur Übersetzungswissenschaft und zur Übersetzungskritik. (Heidelberg : Julius Groos, 1992). (TextconText. Beiheft ; 4). Diss. Univ. Heidelberg, 1991). [Enthält] : Diether von den Steinen, Otto Hauser, Jan Ulenbrook, Max Geilinger, Vincenz Hundhausen, Hans Bethge, Alfred Forke, Richard Dehmel, Günter Eich, Klabund. [AOI] 1993 Han, Ruixin. Die China-Rezeption bei expressionistischen Autoren. (Frankfurt a.M. : P. Lang, 1993). (Europäische Hochschulschriften ; Reihe 1. Deutsche Sprache und Literatur ; Bd. 1421). Diss. Univ. München, 1993. [AOI]

Klamka, Max (1885-) Bibliographie : Autor 1909 Klamka, Max. Die Überlassung von Kiautschou seitens Chinas an das deutsche Reich. (Borna-Leipzig : Buchdruckerei R. Noske, 1909). Diss. Univ Breslau. [Jiaozhou]. https://archive.org/details/dieberlassungvo00klamgoog/page/n3. [WC]

Klapproth, Eva (um 1987) : Sinologin Bibliographie : Autor 1987 Das Gespenst des Humanismus : oppositionelle Texte aus China von 1979 bis 1987. Hrsg. von Eva Klapproth, Helmut Forster-Latsch, Marie-Luise Latsch. (Frankfurt a.M. : Sendler, 1987). 1992 Beidao. Strasse des Glücks Nr. 13 : die Kurzgeschichten. Übers. von Eva Klapproth [et al.]. (Bochum : N. Brockmeyer, 1992). (Chinathemen ; Bd. 71). [Enthält] : Die Heimkehr des Fremden ; In den Ruinen ; Melodie ; Kreuzwege ; Der Mond auf dem Manuskript. [WC]

Klaproth, Julius von = Lauterbach, Wilhelm (Pseud.) = Klaproth, Heinrich Julius von (Berlin 1783-1835 Paris) : Orientalist, Hofrat in Petersburg, Reisender, Professor am Collège de France Biographie 1801-1802 Julius von Klaproth studiert Mongolisch, Mandschu und Chinesisch an den Universitäten Halle und Dresden. Er befasst sich vor allem mit orientalischer Literatur. [Schm 1] 1802 Johann Wolfgang von Goethe nimmt den ersten Kontakt mit Julius von Klaproth auf. [Deb1] 1803 Julius von Klaproth bekommt die Oberaufsicht der Fürstlichen Bibliothek in Weimar und Jena, sowie über das Jenaer Museum. [Schm 1] Report Title - p. 363 of 558

1805-1806 Julius von Klaproth nimmt an der Gesandtschaftsreise von Yuri Aleksandrovich Golovkin teil. [Enc] 1805-1811 Julius von Klaproth ist an der Kaiserlichen Akademie in St. Petersburg tätig. [Schm 1] 1807-1808 Julius von Klaproth wird von der Akademie in Petersburg beauftragt, eine ethnographische und linguistische Expedition in den Kaukasus zu machen. [Enc] 1809 Julius von Klaproth kehrt nach Petersburg zurück. [Dict] 1810 Julius von Klaproth geht nach Berlin. [Dict] 1811 Julius von Klaproth lässt im Auftrag von Zar Alexander I. in Berlin chinesische Typen schneiden. [Wal 1] 1812 Julius von Klaproth lässt sich in Berlin nieder. [Enc] 1813 Johann Wolfgang von Goethe trifft Julius Klaproth, der ihn in die Anfgangsgründe der chinesischen Schrift einweiht, in Weimar. Er schreibt an Karl Ludwig Knebel : Die Ankunft des Hofrath Klaproth, dessen du dich wohl aus früheren Zeiten erinnerst, und der ein eingefleischter Chinese ist, hat mich sehr gefördert, indem er mir manches duppliren, und bestätigen konnte. [Berg,Wag1] 1813 Julius von Klaproth ist in Weimar. [Schm 1] 1814 Julius von Klaproth lässt sich in Paris nieder. [Schm 1] 1816 Julius von Klaproth wird vom preussischen König der Titel eines Professor für asiatische Sprachen und Literatur verliehen. Er erhält die Bewilligung in Paris zu bleiben. [Enc] 1828 Julius von Klaproth veröffentlicht unter dem Pseudonym Wilhelm Lauterbach das Pamphlet Dr. Wilhelm Schotts vorgebliche Übersetzung des Confucius aus der Ursprache, eine litterarische Betrügerei… [ID D1373, ID D4647]. Er schreibt : Seit 1798 Herr J. Klaproth in Berlin angefangen hat, sich der chinesischen Sprache und Litteratur emsig zu befleissigen, und mit ihm, kann man sagen, fängt in Europa eine neue Epoche für dieses Studium an ; weil er der erste ist, der es mit kritischem Geiste betrieben hat. Er wirft Wilhelm Schott vor, dass seine Übersetzung des Lun yu [ID 1373] eine Übertragung von Marshman, Joshua. The works of Confucius… [ID D1909] sei. [SR1:S. 85]

Bibliographie : Autor 1802-1803 Asiatisches Magazin. Verfasst von einer Gesellschaft Gelehrten ; hrsg. von Julius von Klaproth. (Weimar : Verlag des Landes-Industrie-Comptoirs, 1802-1803). [KVK] 1810 Klaproth, Julius von. Archiv für asiatische Litteratur, Geschichte und Sprachkunde. (St. Petersburg : Im academischen Verlage, 1810). [Enthält : Bemerkungen über die chinesisch-russische Gränze]. https://reader.digitale-sammlungen.de/de/fs1/object/display/bsb11030381_00005.html. [WC] 1811 Klaproth, Julius von. Inschrift des Yü. Übersetzt und erklärt von Julius von Klaproth. (Berlin : Gedruckt bei L. Quien, 1811). 1811 Klaproth, Julius von. Leichenstein auf dem Grabe der Chinesischen Gelehrsamkeit des Herrn J[oseph] Hager. (Halle : 1811). https://reader.digitale-sammlungen.de/resolve/display/bsb10572625.html. [WC] 1815 Klaproth, Julius von. Grande exécution d'automne = Lettres sur la littérature mandchou. (Pe-king : [s.n.], 1815). 1819 Klaproth, Julius von. Supplément au dictionnaire chinois-latin du P. Basile de Glemona (imprimé, en 1813, par les soins de M. ge Guignes). Publié, d'après l'ordre de sa Majesté le Roi de Prusse Frédéric-Guillaume III. (Paris : Imprimerie royale, 1819). [Basilio Brollo da Gemona ; Joseph de Guignes]. [Lust] Report Title - p. 364 of 558

1822 Klaproth, Julius von. Sur l'origine du papier-monnaie. (Paris : Imprimerie de Dondey-Dupré, 1822). https://books.google.ch/books/about/Sur_l_origine_du_papier_monnaie.html?id=qIaptgEACAAJ&redir_esc=y. = Klaproth, Julius von. Origin of paper-money. (London : Treuttel & Wurtz, 1823). [SOAS] 1822 Klaproth, Julius von. Verzeichnis der chinesischen und mandschurischen Bücher und Handschriften der königlichen Bibliothek zu Berlin. Verfasst von Julius Klaproth. Herausgegeben auf Befehl seiner Majestät des Königes von Preussen. (Paris : In der königlichen Druckerei, 1822). https://catalog.hathitrust.org/Record/008615701. [Lust] 1823 Klaproth, Julius von. Asia polyglotta. (Paris : Heideloff & Campe, 1823). 1824-1828 Klaproth, Julius von. Mémoires relatifs à l'Asie, contenant des recherches historiques, géographiques et philo-logiques sur les peuples de l'Orient. Ouvrage orné d'une carte de l'archipel Potocki, et de trois autres planches. Vol. 1-3. (Paris : Librairie orientale de Dondey-Dupré père et fils, 1824-1828). https://catalog.hathitrust.org/Record/009723522. [Lust] 1826 Klaproth, Julius von. Tableaux historiques de l'Asie, depuis la monarchie de Cyrus jusqu'à nos jours ; accompagnés de recherches historiques et ethnographiques sur cette partie du monde. Avec un atlas in-folio. (Paris : Schubart, éditeur ; Londres : Treuttel et Wurtz ; Stuttgard : Cotta, 1826). [Lust] 1827 Timkovskii, Egor Fedorovich. Travels of the Russian mission through Mongolia to China, and residence in Peking, in the years 1820-1821. By George Timkowski. With corrections and notes by Julius von Klaproth. Vol. 1-2. (London : Longman, Rees, Orme, Brown, and Green, 1827), eine Übersetzung von Puteshestvie v Kitai. [Beijing]. [Bry] 1828 Klaproth, Julius von. Chrestomathie mandchou, ou recueil de textes mandchou, destiné aux personnes qui veulent s'occuper de l'étude de cette langue. (Paris : Imprimerie royale, 1828), eine Anthologie von chinesischen Sprichwörtern ; Texte aus dem taoistischen Tai shang gan ying pian sowie andere Übersetzungen. [Lust] 1828 Lauterbach, Wilhelm [Klaproth, Julius]. Dr. Wilhelm Schotts vorgebliche Übersetzung des Confucius aus der Ursprache, eine litterarische Betrügerei. Mit fünf lithographirten Tafeln chinesischer Texte ; dargestellt von Wilhelm Lauterbach. (Leipzig : Ponthieu, 1828). https://catalog.hathitrust.org/Record/100746601. [Wol] 1829 Klaproth, Julius von. Mémoire sur l'introduction et l'usage des caractères chinois au Japon et sur l'origine des différens syllabaires japonais; suivi d'un vocabulaire coréen. (Paris : Imp. royale, 1829). https://catalog.hathitrust.org/Record/009720475. [WC] 1830 Klaproth, Julius von. Dernier mot sur le Dictionnaire chinois du Dr. Robert Morrison. (Paris : [s.n.], 1830). 1831 Klaproth, Julius von. Fragmens bouddhiques. In : Nouveau journal asiatique ; mars 1831). https://catalog.hathitrust.org/Record/100580147. [SOAS] 1831 Klaproth, Julius von. Note sur l'abrégé du catéchisme chinois intitulé Thian chin hoei kho, publié à Péking par l'Archimandrite russe Hyacinthe Bitchourin. In : Nouveau journal asiatique ; 8 (1831). [Tian shen hui ke]. [AOI] 1831 Ma, Shaoyun ; Sheng, Shengzu. Wei Zang tu shi : Description du Tibet. Traduite partiellement du chinois en russe par le P. Hyacinthe Bitchourin, et du russe en français par M. ; soigneusement revue et corrigée sur l'original chinois, complétée et accompagnée de notes par [Julius von] Klaproth. In : Nouveau journal asiatique (1831). Report Title - p. 365 of 558

1833 Klaproth, Julius von. Chrestomathie chinoise. Publiée aux frais de la Société asiatique. (Paris : M. Cassin, 1833). https://catalog.hathitrust.org/Record/011567948. [WC] 1833 Klaproth, Julius von. Description de la Chine sous le règne de la dynastie mongole. Traduite du Persan de Rachid-Eddin et accompagnée de notes par M. Jules Klaproth. (Paris : Imprimerie royale, 1833). [Lust] 1836 Abel-Rémusat, Jean-Pierre. Foe koue ki ou relation des royaumes bouddhiques : voyage dans la Tartarie, dans l'Afghanistan et dans l'Inde, exécuté, à la fin du IVe siècle, par Chy Fa Hian. Traduit du chinois et commenté. Ouvrage posthume revu, complété, et augmenté d'éclaircissements nouveaux par MM. [Julius von] Klaproth et M. de Landresse. (Paris : Imprimé par autorisation du Roi à l'Imprimerie royale, 1836). = The pilgrimage of Fa Hian. From the French edition of the Foe Koue Ki of MM. Remusat, Klaproth, and Landresse. With additional notes and illustrations [by J.W. Laidley]. (Calcutta : Baptist Mission Press, 1848). [Übersetzung von Faxian. Fo guo ji]. [Ernest-Augustin-Xavier Clerc de Landresse] https://catalog.hathitrust.org/Record/001862079. [Lust] 1842 Biot, Edouard. Dictionnaire des noms anciens et modernes des villes et arrondissements de premier, deuxième et troisième ordre, compris dans l'empire chinois, indiquant les latitudes et les longitudes de tous les chef-lieux de cet empire et les époques auxquelles leurs noms ont été changés. Ouvrage accompagné d'une carte de la Chine dressée par M. [Julius von] Klaproth. (Paris : Imprimerie royale, 1842). https://catalog.hathitrust.org/Record/100161396. 1917 Klaproth, Julius von. Eine chinesische Beschreibung von Tibet. [Nach Amiot's Übersetzung bearbeitet ; hrsg. von Erich Haenisch]. (Stockholm : Lith. Inst. of the General Staff of the Swedish Army, 1917). (Southern Tibet : discoveries in former times compared with my own researches in 1906–1908). [WC]

Bibliographie : erwähnt in 1810-1824 Montucci, Antonio. Chinesische Typen in Probeabdrucken. (Berlin, Dresden ca. 1810-1824). [Montuccis Projekt, ein chinesisch-europäisches Wörterbuch zu schaffen und zu drucken, misslingt. Dies überträgt man Joseph Hager, [Chrétien Louis] Joseph de Guignes und Julius von Klaproth. So lässt er auf eigene Kosten Typen schneiden, die samt seinen chinesischen Büchern von Papst Leo XII. für den Vatikan gekauft wurden]. [Wal 1] 1826 Schmidt, Isaak Jacob. Würdigung und Abfertigung der Klaprothschen sogenannten Beleuchtung und Widerlegung seiner Forschungen im Gebiete der Geschichte der Völlker Mittel-Asiens. (Leipzig : C. Cnobloch, 1826). [WC] 1839 Catalogue des livres imprimés, des manuscrits et des ouvrages chinois, tartares, japonais, etc., composant la bibliothèque de feu M. Klaproth. Ed. de la 2ème partie : Ernest-Augustin-Xavier Clerc de Landresse. 2 parties en 1 vol. (Paris : Merlin, 1839). [Julius von Klaproth]. http://gallica.bnf.fr/ark:/12148/bpt6k96164016.

Klaschka, Siegfried (1955-) : Professor für Sinologie, Institut für Außereuropäische Sprachen und Kulturen, Universität Erlangen-Nürnberg Bibliographie : Autor 1999 Wen, Yiduo. Tanz in Fesseln : Essays, Reden, Briefe. Aus dem Chinesischen von [Hans] Peter Hoffmann und Siegfried Klaschka und dem Tübinger Arbeitskreis Chinesische Literatur. (Bochum : Projekt-Verlag, 1999). (Arcus-Chinatexte ; Bd. 17). [WC]

Klaus, Vaclav (Prag 1941-) : Politiker, Wirtschaftswissenschaftler Report Title - p. 366 of 558

Biographie 1995 Lian Zhan und die taiwanesische Regierung besucht Prag, Tschechische Republik. Er trifft Vaclav Klaus. Dadurch entstehe eine Stagnation der Beziehungen zu China. [FürR1,Wik]

Kleczkowski, Michel Alexandre (Starawics, Schloss Kleczkow, Polen 1818-1886 Paris) : Dolmetscher, Diplomat, Sinologe, Professor Ecole des langues orientales vivantes Biographie 1833 Michel Alexandre Kleczkowski erhält das Licence de droit in Paris. [Ber1] 1847 Michel Alexandre Kleczkowski wird Attaché der Légation de France in Beijing. [Lab10] 1848 Michel Alexandre Kleczkowski wird Dolmetscher des französischen Konsulats in Shanghai. [Ber1] 1848-1863 Michel Alexandre Kleczkowski ist Sekretär-Dolmetscher des Gouvernement pour la langue chinoise des Ministère des affaires étrangères in China. [Ber1] 1851 Michel Alexandre Kleczkowski wird Dolmetscher der Légation de France en Chine in Shanghai. [Ber1] 1854 Michel Alexandre Kleczkowski wird Diplomat der Légation de France en Chine in Shanghai. [Ber1] 1863 Michel Alexandre Kleczkowski kehrt nach Paris zurück. [Ber1] 1863-1882 Michel Alexandre Kleczkowski ist Sekretär-Deolmetscher für Chinesisch am Ministère des affaires étrangères in Paris. [Ber1,Lab10] 1869 Michel Alexandre Kleczkowski gibt Chinesisch Unterricht an der Sorbonne. [Ber1] 1871-1886 Michel Alexandre Kleczkowski ist Professor des Chaire de chinois vulgaire der Ecole des langues orientales vivantes. [Ber1] 1949 Michel Alexandre Kleczkowski wird französischer Staatsbürger. [Lab10]

Bibliographie : Autor 1876 Kleczkowski, Michel Alexandre. Cours graduel et complet de chinois parlé et écrit. (Paris : Maisonneuve, 1876). Vol. 1 : Phrases de la lgnauge parlée.

Klee, Paul = Klee, Paul Ernest (Münchenbuchsee, Bern 1879-1940 Muralto, Tessin) : Deutscher Maler, Graphiker Biographie 1917-1923 Paul Klee is reading Chinese poetry. En 1917 he is writing to his wife : J'ai le temps de lire beaucoup, et je deviens de plus en plus chinois'. At this time he painted a series of marvellous landscapes in which the trees and mountains seem, like thouse in a Chinese painting, to stand for some archetypal forms. [Sul6:S. 251]

Kleeberg, Paul Richard (Chemnitz 1874-1932 Chemnitz) : Post-Spezialist Bibliographie : Autor 1911 Kohl, Paul ; Kleeberg, Paul. China, seine Post und seine Freimarken, 1878-1910. (Chemnitz : Kohl, 1911). [WC] Report Title - p. 367 of 558

Klehmet, Hans (um 1931) : Deutscher Oberst Bibliographie : Autor 1931 Klehmet, Hans. Tsingtau : Rückblick auf die Geschichte, besonders der Belagerung und des Falles der Festung, mit kritischen Betrachtungen. (Berlin : G. Bath, 1931). [Qingdao]. [1. Weltkrieg]. [WC]

Klein, Adalbert (um 1967) Bibliographie : Autor 1967 Klein, Adalbert. Chinesisches Porzellan. (Düsseldorf : Kunstmuseum Düsseldorf, 1967). [WC]

Klein, Albert (um 1905) Bibliographie : Autor 1905 Klein, Albert. Die evangelische und die katholische Mission in China : ein kurzes Wort zur Orientierung. (Gütersloh : Bertelsmann, 1905). [WC]

Klein, Donald W. = Klein, Donald Walker (1929-) : Professor of Asian Studies, Department of Political Scienc, Tufts University, Boston Biographie 1936 Hans KIein macht einen Warenaustausch-Vertrag mit Finanzminister Kong Xiangxi. [Wik]

Bibliographie : Autor 1971 Klein, Donald W. ; Clark, Anne B. Biographic dictionary of Chinese communism. Vol. 1-2. (Cambridge, Mass. : Harvard University Press, 1971). [AOI] 1976 Israel, John ; Klein, Donald W. Rebels and bureaucrats : China's December 9ers. (Berkeley, Calif. : University of California Press, 1976). (Studies of the East Asian Institute, Columbia University). [WC]

Klein, Friedrich (um 1907) Bibliographie : Autor 1907 Klein, Friedrich. Nordamerika und Ostasien : Reiseerinnerungen mit besonderer Berücksichtigung der österreichischen Interessen. (Leipzig : Hiersemann, 1907). https://archive.org/details/nordamerikaundo00kleigoog. [Deu] 1910 Klein, Friedrich. China. (Leipzig : Hiersemann, 1910). [WC]

Klein, Hans (Berlin 1879-nach 1957) : Waffenhändler Biographie 1933 Hans Klein kommt nach China um Handelsgeschäfte mit Guangzhou zu vereinbaren. [Leut11:S. 384] 1934 Hans Klein gründet die HAPRO = Handelsorganisation für industrielle Produktion mbH für Handel zwischen China und Deutschland. [Wik] 1937 Hans Klein besucht Deutschland und wird von Adolf Hitler empfangen. [Wik] Report Title - p. 368 of 558

Klein, Heinz (1943-) : Kunsthistoriker, Sinologe Bibliographie : Autor 2005 Laotse. Tao te king. Mit einem Vorw. des Übers. Heinz Klein. (Dresen : Verlag Zeitenwende, 2005). [WC]

Klein, Lucas (um 2004) : Assistant Professor School of Chinese, University of Hong Kong ; Übersetzer Bibliographie : Autor 2004 Klein, Lucas. Original / translation : the aesthetic context of Kenneth Rexroth's translations of Du Fu and Li Qingzhao. (2004). [The article contains descriptions of the poems I pass the night at General Headquarters, To the tune 'Plum Blossoms Fall and Scatter', To the tune 'The Honor of a Fisherman'.] http://www.bigbridge.org/issue10/original_translation_from_big_bridge.pdf.

Klein, Michael (um 1980) Bibliographie : Autor 1980 Theoretische Grundlagen zum Staatsrecht, Strafverfahrensrecht und zur Kriminologie in der VR China. Hrsg. Konrad Wegmann, Einhard Franke, Michael Klein. (Bochum : N. Brockmeyer, 1980). (Studien zum chinesischen Recht ; Bd. 2).

Klein, Roland (um 2004) Bibliographie : Autor 2004 Die WTO und das neue Ausländerinvestitions- und Aussenhandelsrecht der VR China : Gesetze und Analysen. Robert Heuser, Roland Klein (Hrsg.). (Hamburg : Institut für Asienkunde, 2004). (Mitteilungen des Instituts für Asienkunde Hamburg ; Nr. 376).

Klein, Thoralf (Hüttental 1967-) : Dozent für chinesische Geschichte Universität Erfurt Bibliographie : Autor 2002 Klein, Thoralf. Die Basler Mission in Guangdong (Südchina) 1859-1931 : Akkulturationsprozesse und kulturelle Grenzbeziehungen zwischen Missionaren, chinesischen Christen und lokaler Gesellschaft. (München : Iudicium, 2002). (Erfurter Reihe zur Geschichte Asiens ; Bd. 3). [AOI]

Kleine, Friedrich = Kleine, Friedrich Ludwig Reinhold (um 1913) Bibliographie : Autor 1913 Kleine, Friedrich Die Unterdrückung der Boxerunruhen in China 1900 nach ihrer völkerrechtlichen Bedeutung. (Berlin : R. Trenkel, 1913). Diss. Univ. Breslau, 1913. [WC]

Kleinert, Takako (1944-) Bibliographie : Autor 1990 Kleinert, Takako. Der zeitgenössische Schriftsteller Zhang Tianyi : eine Darstellung anhand von ausgewählten Werken. (Hamburg : [s.n.], 1990). Diss. Univ. Hamburg, 1990). [WC] Report Title - p. 369 of 558

Kleinknecht, Lorenz Valentin (um 1894) : Kartograph Bibliographie : Autor 1894 Kleinknecht, Lorenz Valentin. China-Propria oder das eigentliche China : nach Missions-Karten entworfen und gezeichnet. (Hildburghausen : Bibliographisches Institut, 1894). (Neuester Zeitungs-Atlas für alte und neue Erdkunde ; 84). [Karte]. [WC]

Kleist, Heinrich von (Frankfurt a.d. Oder 1777-1811 Berlin) : Dramatiker, Schriftsteller Biographie 1956 Kleist, Heinrich von. Po weng ji [ID D15482]. Zhang Rongchang : Die Übersetzung von Der zerbrochene Krug wurde ganz prosaisch und mit Fehlern übersetzt, so dass der Text nicht ohne weiteres zu verstehen war und kein grosses Echo beim chinesischen Publikum gefunden hat. Vor dem Text steht nur eine sehr kurze Inhaltsangabe in der steht, dass Kleist in diesem Lustspiel eine schwere Anklage gegen den Kolonialkrieg, der damals im Gange war, gegen die Willkür der patriarchalischen Gerichtsbarkeit, gegen die Misshandlung der Bauern durch die Obrigkeit erhoben hat und auf diese Weise ein realistisches Bild des damaligen ländlichen Preussen zeigt. Kleist bediente sich der scharfen Satire und des Humors, um seine Figuren und die Realität zu gestalten. Es ist ein Meisterwerk unter den deutschen klassischen Dramen. [ZhaR2] 1957 Kleist, Heinrich von. Michael Kohlhaas [ID D15844]. Zhang Rongchang : Im Vorwort heisst es : In diesem (antinapoleonischen) Kampf hat Kleist einen absolut widerspruchsvollen Standpunkt vertreten. Auf der einen Seite blieb er an die deutsche Tradition des Feudaladels gebunden, dem er von seiner Herkunft her und aufgrund seiner Bildung und sozialen Stellung angehörte, so dass er sich dem König von Preussen gegenüber, dessen Thron of zu wackeln schien, noch immer loyal verhielt. Kleist hielt es für eine grosse Schande, sehen zu müssen, wie sehr sein Vaterland unter der Herrschaft und Knechtschaft durch die Fremden litt. Und er schrieb Gedichte und Dramen und rief das Volk zum schonungslosen Kampf gegen die feindlichen Unterdrücker auf. Über die Novelle Michael Kohlhaas steht, dass sie die bekannteste Novelle sei und zu den besten Prosawerken der deutschen Literatur gehöre. Er sei ein Mann, den das Rechtsgefühl zum Räuber und Mörder gemacht habe. Besonders hervorgehoben wird der realistische Stil und die Einmaligkeit und Unwiederholbarkeit der Sprache von Kleist. Diese Schönheit sei leider in der Übersetzung völlig verlorengegangen, trotz der Bemühung des Übersetzers. [ZhaR2] 1959 Feng, Zhi. Deguo wen xue jian shi [ID D11746]. Feng Zhi schreibt über Heinrich von Kleist : Sein politischer Standpunkt war konservativ, seine Ideologie reaktionär ; selbst der Reform, zu der die preussische Regierung unter der damaligen Situation gezwungen worden war, bot er hatnäckig Trotz. Das alles bewirkt, dass Kleist keinen Ausweg wusste und 1811 vor Verzweiflung Selbstmord beging. Einige seiner Dramen waren Schicksalstragödien, in denen die Ohnmacht der Menschen gegenüber dem Schicksal dargestellt wird. Und beeinflusst von der Erkenntnistheorie der Kantschen Philosophie, bildete sich bei Kleist allmählich eine dekadente und pessimistische Weltanschuung heraus. Er setzte die Vernunft herab und hielt die Instinkte und sexuellen Triebe für das Entscheidende… In der Zeit von 1808 bis 1910 verstärkte sich Kleists Neigung zum Nationalismus ; seine in dieser Zeit entstandenen Werke propagierten den Nationalismus, enthielten so im Ideengehalt und in der Kunst nichts Positives. Zhang Rongchang : Es wird auch auf Kleists realistischen Geist hingewiesen und die beiden Werke Der zerbrochene Krug und Michael Kohlhaas werden einer Analyse unterzogen. [ZhaR2] Report Title - p. 370 of 558

1961 Kleist, Heinrich von. He'erman zhan yi [ID D15481]. Zhang Rongchang : Liu Dezong setzt sich zunächst im allgemeinen mit Leben und Schaffen von Kleist auseinander und beschreibt seinen Austritt aus dem Militär, seinen Verzicht auf ein Amt in der preussischen Regierung und hebt bsonders seine Vaterlandsliebe, seinen Patiotismus im antinapoleonischen Kampf hervor. Er weist darauf hin, Kleist sei sein Leben lang ein preussischer Offizier der alten Schule geblieben, habe sich deshalb den damaligen progressiven Kräften nicht angeschlossen und sei in eine Stimmung zunehmender Einsamkeit und Ohnmacht verfallen. Er habe unermüdlich zum Kampf und zur Vertreibung der Fremd- und Preussenherrschaft aufgerufen und mit seinen Werken dagegen gekämpft. [ZhaR2] 1985 Kleist, Heinrich von. Kelaisite xiao shuo xi ju xuan [ID D15480]. Zhang Rongchang : In der Einleitung wird vor allem der realistische Erzähler Kleist und nicht der Dramtiker vorgestellt. [ZhaR2] 1991 Wai guo shu qing shi shang xi ci dian [ID D14163]. Zhang Rongchang : Zhang Yushu beschränkt sich nicht nur auf die Darstellung der biographischen Daten von Heinrich von Kleist, sondern setzt sich auch mit seinem Lebensplan, Weltbild und Ehrgeiz auseinander. Vor allem hebt er das Gefühlsmässige, das Psychologische in Kleist hervor und verweist zum ersten Mal in der chinesischen Kleist-Deutung auf die Ungeduld seines Herzens, die wie ein Dämon den Dichter überallhin treibt und seine Lebenspläne verwirrt. Zhang würdigt die meisterhaften Erzählungen und untersucht zum ersten Mal auch alle acht Dramen. Zur Tragödie Penthesilea weist er darauf hin, dass Kleist die innerweltlichen, verstrickten Konflikte des Menschen aufdeckt. Der Dichter sei so, ohne es selber zu merken, in das Tiefe, Psychologische im Menschen, in das grenzenlose und endlose Reich des Unterbewussten eingedrungen. [ZhaR2] 1991 Zhang Rongchang : Heinrich von Kleist fand in China bisher wenig Beachtung und wenige Anhänger. Die wenigen Übersetzungen und ihm gewidmeten Studien zeigen dies deutlich. Es gab auch bisher keine Aufführung seiner Dramen im chinesischen Theater. [ZhaR2]

Bibliographie : Autor 1939 Deyizhi duan pian xiao shuo ji. Mao Qiubai xuan yi. (Changsha : Shang wu yin shu guan, 1939). (Wan you wen ku jian bian). [Enthält] : Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Keller, Gottfried. Eugenia. (1865). Riehl, Wilhelm von. Der stumme Ratsherr. In : Riehl, Wilhelm von. Das Spielmannskind. (Boston : D.C. Heath, 1893). Heyse, Paul. L'Arrabbiata : Novelle. (Berlin : W. Hertz, 1853). Hauptmann, Gerhart. Bahnwärter Thiel. (Berlin : S. Fischer, um 1888). 1;ʁ3456¶ 1940 [Kleist, Heinrich von]. Hunbao wang zi. Kelaisite zhu ; Mao Qiubai yi. (Shanghai : Zhong hua shu ju, 1940). Übersetzung von Kleist, Heinrich von. Prinz Friedrich von Homburg. In : Heinrich von Kleists hinterlassene Schriften. Hrsg. von L[udwig] Tieck. (Berlin : G. Reimer, 1821). [Uraufführung Wien 1821]. Ѫ$ɎY [WC] 1956 [Kleist, Heinrich von]. Po weng ji. Kelaisite zhu ; Bai Yong yi. (Shanghai : Xin wen yi chu ban she, 1956). Übersetzung von Kleist, Heinrich von. Der zerbrochene Krug. (Berlin : Realschulbuchhandlung, 1811). [Uraufführung Weimar 1808]. ͿѫL [WC] 1957 [Kleist, Heinrich von. Mixiaaier Keerhasi. Shang Zhangsun yi. (Shanghai : Shanghai xin wen yi, 1957). [Enthält] : Kleist, Heinrich von. Michael Kohlhaas ; Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). ˦ѬѭɁ·hɁz [WC,ZhaYi2] 1961 [Kleist, Heinrich von. Anekdoten]. Shang Lin yi. In : Shi jie wen xue ; no 11 (1961). [Din11] Report Title - p. 371 of 558

1961 [Kleist, Heinrich von]. He'erman zhan yi. Kelaisite zhu ; Liu Dezhong yi. (Shanghai : Shanghai wen yi chu ban she, 1961). Übersetzung von Kleist, Heinrich von. Die Hermannsschlacht. In : Heinrich von Kleists hinterlassene Schriften. Hrsg. von L[udwig] Tieck. (Berlin : G. Reimer, 1821). [Uraufführung Breslau 1860]. ʺɁÖѮѯ [WC] 1981 De yu guo jia duan pian xiao shuo xuan. Yang Wuneng bian xuan. (Beijing : Ren min wen xue chu ban she, 1981). [Sammlung deutscher Kurzgeschichten]. [Enthält] : Anzengruber, Ludwig. Der Erbonkel. (Hamburg : Verlag der Deutschen Dichter-Gedächtnis-Stiftung, 1907). Börne, Ludwig. Die Karbonari und meine Ohren. (Budapest : Terra, 1959). Goethe, Johann Wolfgang von. Die Geschichte vom Prokurator. In : Unterhaltung deutscher Ausgewanderten. (1759). Goethe, Johann Wolfgang von. Die wunderlichen Nachbarskinder. In : Wahlverwandtschaften. (Tübingen : Cotta, 1809). Gotthelf, Jeremias. Guai nü pu ai er qi. = Elsi, die seltsame Magd. (1843). Grillparzer, Franz. Der arme Spielmann. In : Deutscher Almanach für 1848. N.F. Jg. 2. (Pest : 1847). Hackländer, Friedrich Wilhelm. Laternenunglück. Hauptmann, Gerhart. Fasching : eine Studie. In : Siegfried ; Aug. (1887). Hebbel, Friedrich. Der Rubin : ein Lustspiel in drei Acten. (Leipzig : Geibel, 1851). [Uraufführung Wien 1849]. Hebel, Johann Peter. Schatzkästlein des rheinischen Hausfreundes. (Stuttgart : Cotta, 1811). Hesse, Hermann. Hun yue = Verlobung. (Berlin : Deutsche Buch-Gemeinschaft, 1951). Heyse, Paul. L'Arrabbiata : Novelle. (Berlin : W. Hertz, 1853). Hoffmann, E.T.A. Spielerglück. (1819). In : Die Serapionsbrüder. (Berlin : Reimer, 1845). Jean Paul. Die Neujahrsnacht eines Unglücklichen. In : Jean Pauls Briefe und bevorstehender Lebenslauf. (Gera : W. Einsius, 1799). Kafka, Franz. Fa lü men qian. Übersetzung von Kafka, Franz. Vor dem Gesetz. In : Almanach des Kurt Wolff Verlages (1915). Kafka, Franz. Zhi ke xue yuan de bao gao. Übersetzung von Kafka, Franz. Ein Bericht für eine Akademie. In : Kafka, Franz. Ein Landarzt : kleine Erzählungen. (München : K. Wolff, 1919). Keller, Gottfried. Sni zai ren wei = Der Schmied seines Glücks. Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Kleist, Heinrich von. Der Findling. (1811). In : Erzählungen. Bd. 2. (Berlin : Realschulbuchhandlung, 1811). Mann, Heinrich. Gretchen. In : Die arme Tonietta. (München : Welt-Literatur, 1919). Mann, Heinrich. Sterny. (1924). Mann, Thomas. Tristan. In : Mann, Thomas. Tristan : Novellen. (Berlin : S. Fischer, 1903). Mann, Thomas. Das Wunderkund : Novelle. In : Neue Freie Presse, Wien ; 25. Dez (1903). Meyer, Conrad Ferdinand. Pulaotusi zai xiu nü yan zhong = Plautus im Nonnenkloster. In : Kleine Novellen. (Leipzig : H. Haessel, 1882). Rilke, Rainer Maria. Greise ; Im Vorgärtchen ; Der Totengräber. Schnitzler, Arthur. Der blinde Geronimo und sein Bruder : Erzählung. (Berlin : Fischer, 1915). Storm, Theodor. Yi pian lü ye. = Ein grünes Blatt. In : Argo : belletristisches Jahrbuch ; 1854. = (Berlin : Schindler, 1855). Storm, Thodor. In St. Jürgen. In : Deutsches Künstler-Album ; 2 (1868). Weerth, Georg. Humoristische Skizzen aus dem deutschen Handelsleben. In : Kölnische Zeitung (1848). Zweig, Stefan. Die Legende der dritten Taube. In : Kläger, Emil ; Zweig, Stefan. Legenden und Märchen unserer Zeit. (Wien : A. Wolf, 1917). 1bH*3456J / cdef / ghij'kl [Din10,WC] Report Title - p. 372 of 558

1982 [Kleist, Heinrich von]. E hou jue fu ren. Kelaisite deng zhu ; Yuan Zhiying deng yi. (Shanghai : Shanghai yi wen chu ban she, 1982). (Yi wen cong kan ; 4). Übersetzung von Kleist, Heinrich von. Die Marquise von O. In : Kleist, Heinrich von. Erzählungen. (Berlin : Realschulbuchhandlung, 1810. O Ѱ̀@_ [WC] 1983 De yu guo jia zhong duan pian xiao shu xuan. Zhang Yushu bian xuan. (Beijng : Zhongguo qing nian chu ban she, 1983). [Ausgewählte Novellen und Erzählungen der deutschsprachigen Literatur]. [Enthält] : Böll, Heinrich. Lohengrins Tod. (1950). Brecht, Bertolt. Der Augsburger Kreidekreis. In : Die Gewehre der Frau Carrar ; Augsburger Kreidekreis ; Neue Kinderlieder. (Berlin : Aufbau Verlag, 1953). Dürrenmatt, Friedrich. Der Tunnel. (Zürich : Verlag der Arche, 1952). Grass, Günter. Die Linkshänder. In : Grass, Günter. Werkausgabe in 10 Bänden. Hrsg. von Anita Overwien-Neuhaus und Volker Neuhaus. (Darmstadt : H. Luchterhand, 1987). Bd. 1 : Gedichte und Kurzprosa. Grün, Max von der. Im Tal des Todes. In : Am Tresen gehn die Lichter aus : Erzählungen. (Stierstadt im Taunus : Verlag Eremiten-Presse, 1972). Grün, Max von der. Wenn der Abend kommt. (Berlin : Rias, 1973). Hebbel, Friedrich. Eine Nacht im Jägerhaus. Hesse, Hermann. Schön ist die Jugend. : zwei Erzählungen. (Berlin : S. Fischer, 1916). (Fischers Bibliothek zeitgenössischer Romane. Reihe 7 ; 9). Hoffmann, E.T.A. Das Fräulein von Scuderi : eine Erzählung aus dem Zeitalter Ludwigs XIV. T. 1-2. In : Taschenbuch für das Jahr 1819-1820. Hofmannsthal, Hugo von. Lucidor. In : Neue Freie Presse (1910). = Hofmannsthal, Hugo von. Lucidor. Mit Originalradierungen von Karl Walser. (Berlin : Erich Reiss, 1919). Kafka, Franz. Ein Hungerkünstler : vier Geschichten. (Berlin : Verlag Die Schmiede, 1924). (Die Romane des 20. Jahrhunderts). Schnitzler, Arthur. Die Toten schweigen. In : Cosmopolis ; Jg. 8, Nr. 22 (1897). Keller, Gottfried. Romeo und Julia auf dem Dorfe. In : Keller, Gottfried. Die Leute von Seldwyla : Erzählungen. (Braunschweig : F. Vieweg, 1856). Kleist, Heinrich von. Das Erdbeben in Chili. In : Kleist, Heinrich. Erzählungen. Bd. 1-2. (Berlin : Realschulbuchhandlung, 1810). Lenz, Siegfried. Ein Haus aus lauter Liebe. (Stuttgart : Klett, 1972). Mann, Heinrich. Die Abdankung. In : Stürmische Morgen : Novellen. (München : A. Langen, 1907). Mann, Thomas. Wie Jappe und Do Escobar sich prügelten : Novelle. In : Süddeutsche Monatshefte ; Febr. 1911. Meyer, Conrad Ferdinand. Das Amulett. (Leipzig : Hessel, 1873). Seghers, Anna. Der Treffpunkt. In : Sonderbare Begenungen : Erzählungen. (Darmstadt : Luchterhand, 1973). Storm, Theodor. Immensee. In : Volksbuch für Schleswig, Holstein und Lauenburg auf das Jahr 1850. = (Berlin : Duncker, 1851). Zweig, Stefan. Die Schachnovelle. (Buenos Aires : Pigmalión, 1942). = (Stockholm : G.B. Fischer, 1943). 1b—*”34567 [Din10,KVK,Int] 1985 [Kleist, Heinrich von]. Kelaisite xiao shuo xi ju xuan. Shang Zhangsun yi [et al.]. (Shanghai : Shanghai yi wen chu ban she, 1985). [Übersetzung von Novellen und Dramen von Heinrich von Kleist]. Ǡz5IƠJ [WC]

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1964 Zhang, Weilian. Hengli Kelaisite san wen de feng ge he yu yan te zheng. In : Nanjing da xu xue bao ; no 6 (1964). [Über den Stil und die Sprache der Prosa von Heinrich von Kleist]. ŀ̔z©‡'FÓbDѱ [Germ1] 1991 Zhang, Rongchang. Heinrich von Kleist aus chinesischer Sicht. In : Deutsche Literatur und Sprache aus ostasiatischer Perspektive : Symposium 1991. (Berlin : Japanisch-Deutsches Zentrum, 1992). (Veröffentlichungen des Japanisch-Deutschen Zentrums Berlin ; Bd. 12). [AOI] 1998 [Zweig, Stefan]. Liu da shi : Ciweige zhuan ji jing hua. Sidifen Ciweige zhu ; Huang Mingjia yi. (Guilin : Lijiang chu ban she, 1998). Übersetzung von Zweig, Stefan. Drei Meister : Balzac, Dickens, Dostojewski. (Leipzig : Insel-Verlag, 1920). (Die Baumeister der Welt). Zweig, Stefan. Der Kampf mit dem Dämon : Hölderlin, Kleist, Nietzsche. (Leipzig : Insel-Verlag, 1925). [Dostoyevsky]. Dž˗ 1998 [Zweig, Stefan]. Yu mo gui bo dou. Ahidifen Ciweige zhu ; Wang Tong yi. (Beijing : Dong fang chu ban she, 1998). (Hei pi shu xi lie). Übersetzung von Zweig, Stefan. Der Kampf mit dem Dämon : Hölderlin, Kleist, Nietzsche. (Leipzig : Insel-Verlag, 1925). ĊЂ̄Ѳѳ 1998 [Zweig, Stefan]. Yu mo gui zuo dou zheng : He'erdelin, Kelaisite, Nicai. Sidifen Ciweige zhu ; Xu Chang yi. (Beijing : Xi yuan chu ban she, 1998). Übersetzung von Zweig, Stefan. Der Kampf mit dem Dämon : Hölderlin, Kleist, Nietzsche. (Leipzig : Insel-Verlag, 1925). ĊЂ̄ºѳѴ : ѵɁ1Řόzæç

Kleiweg de Zwaan, Johannes P. = Zwaan, Johannes Pieter Kleiweg de (Den Haag 1875-1971 Blaricum) : Arzt, Anthropologe, Privatdozent für Anthropologie Universität Amsterdam Bibliographie : Autor 1917 Kleiweg de Zwaan, Johannes P. Völkerkundliches und Geschichtliches über die Heilkunde der Chinesen und Japaner ; mit besonderer Berücksichtigung holländischer Einflüssen. (Haarlem : Loosjes, 1917). https://catalog.hathitrust.org/Record/100206488. [Limited search]. [WC]

Kleman, Mikhail Karlovich (1897-1942) : Russischer Literaturhistoriker Bibliographie : Autor 1962 [Bialy, Grigory Abramovich ; Kleman, Mikhail Karlovich]. Tugeniefu lun. Mao Xiaolu yi. (Shanghai : Shanghai wen yi chu ban she, 1962). [Abhandlung über Ivan Sergeevich Turgenev]. ѶFѷ@Ã [WC]

Klemann, Friedrich (um 1957) Bibliographie : Autor 1957 Klemann, Friedrich. Europäer und Ostasiaten : die Verschiedenheit ihres Intellekts. (München : E. Reinhardt, 1957). [WC]

Klemenc, Dmitrij Aleksandrovic = Klements, Aimitrii Aleksandrovitch = KKlementz = Klementz (Gorjainovka 1848-1914 Moskau), : Revolutionär, Ethnograph, Archäologe Bibliographie : Autor Report Title - p. 374 of 558

1899 Klemenc, Dmitrij Aleksandrovic ; Radlov, Vasilij Vasil'evic. Nachrichten über die von der Kaiserlichen Akademie der Wissenschaften zu St. Petersburg im Jahre 1898 ausgerüstete Expedition nach Turfan. (S.-Peterburg : Akademija Nauk, 1899). (Turfan, Xinjiang). https://catalog.hathitrust.org/Record/100144708. [WC] 1899 [Klemenc, Dmitrij Aleksandrovic]. Turfan und seine Alterthümer. Aus dem Russischen u#bersetzt von O. v. Haller. (St.-Pe#tersbourg : Acade#mie des sciences, 1899). [Turfan, Xinjiang]. [WC]

Klemke, Werner (Berlin 1917-1994 Berlin) : Maler, Graphiker Bibliographie : Autor 1955 China : erlebt von deutschen Künstlern : ein Reisebericht in Studienarbeiten. Von Fritz Cremer, Bernhard Kretzschmar, Bert Heller und Werner Klemke. Redaktion und Gestaltung, Gerhard Pommeranz-Liedtke. (Berlin : Deutsche Akademie der Künste, 1955). [Yuan] 1956 Klemke, Werner. Blumen und Vögel : Farbholzschnitte aus China. (Feldafing : Buchheimm 1956). [WC]

Klemm, Gustav Friedrich (Dresden ? 1802-1867 Dresden ?) : Kulturhistoriker, Bibliothekar der Königlichen Bibliothek Dresden Bibliographie : Autor 1847 Klemm, Gustav Friedrich. China, das Reich der Mitte. (Leipzig : B.G. Teubner, 1847). (Allgemeine Cultur-Geschichte der Menschheit ; Bs. 6). https://books.google.ch/books?id=GeNviRYDIi0C&pg=PA4&lpg=PA4&dq=Klemm ,+Gustav+Friedrich.+China,+das+Reich+der+Mitte&source=bl&ots=qKbGX7Za-U &sig=iuYJFG3C4JawoLguwpH4aalGXCs&hl=de&sa=X&ved=2ahUKEwjxj82YgtP dAhVFCewKHbrWBtgQ6AEwAXoECAkQAQ#v=onepage&q=Klemm%2C% 20Gustav%20Friedrich.%20China%2C%20das%20Reich%20der%20Mitte&f=false. 1847 Klemm, Gustav. China und Japan. (Leipzig : Teubner, 1847). (Allgemeine Kulturgeschcihte der Menschheit ; Bd. 6). [WC] 1849 Klemm, Gustav. Das Morgenland. (Leipzig : Teubner, 1849). (Allgemeine Kulturgeschichte der Menschheit ; Bd. 7). [WC]

Klenner, Wolfgang (Trautenau 1942-) : Sinologe, Professor für chinesische Wirtschaft an der Ruhr-Universität Bochum Biographie 1962-1969 Wolfgang Klenner studiert Wirtschaftswissenschaft an der Freien Universität Berlin und der Ruhr-Universität Bochum. [Klen] 1969 Wolfgang Klenner erhält das Diplom in Wirtschaftswissenschaften an der Freien Universität Berlin. [Klen] 1969-1970 Wolfgang Klenner macht eine Ausbildung am Deutschen Institut für Entwicklungshilfe Berlin. [Klen] 1971 Wolfgang Klenner studiert Chinesisch an der Universität Tübingen. [Klen] 1972-1973 Wolfgang Klenner macht wissenschaftliche Forschungen in China, Hong Kong, Singapore und Tokyo. [Klen] 1974-1979 Wolfgang Klenner ist wissenschaftlicher Assistent am Deutschen Institut für Entwicklungshilfe Berlin und am Ostasiatischen Institut der Ruhr-Universität Bochum. [Klen] Report Title - p. 375 of 558

1978 Wolfgang Klenner promoviert in Wirtschaftswissenschaften an der Rurh-Universität Bochum. [Klen] 1979-1984 Wolfgang Klenner ist Leiter der chinesischen Abteilung des HWWA-Institut for Economic Research Hamburg. [Klen] 1981-1982 Wolfgang Klenner nimmt ein halbes Jahr Kurse in Wirtschaftswissenschaften an der University of International Business and Economics in Beijing. [Klen] 1984- Wolfgang Klenner ist Professor für Ostasiatische Wirtschaft an der Ruhr-Universität Bochum. [Klen]

Bibliographie : Autor 1979 Klenner, Wolfgang. Ordnungsprinzipien im Industrialisierungsprozess der VR China : Planung, Organisation, Unternehmenskonzept. (Hamburg : Verlag Weltarchiv, 1979). (Veröffentlichungen des HWWA-Institut für Wirtschaftsforschung Hamburg). Diss. Univ. Bochum, 1978. [KVK] 1981 Klenner, Wolfgang. Der Wandel in der Entwicklungsstrategie der VR China : Umstrukturierung und Reform der chinesischen Wirtschaft seit 1978. (Hamburg : Verlag Weltarchiv, 1981). (Veröffentlichungen des HWWA-Institut für Wirtschaftsforschung Hamburg). 1982 Klenner, Wolfgang. Chinas Wirtschaftsstruktur und Reformen in Binne- und Aussenwirtschaft : Studie. (Hamburg : Verlag Weltarchiv, 1982). (Veröffentlichungen des HWWA-Institut für Wirtschaftsforschung Hamburg). 1983 Klenner, Wolfgang ; Wiesegart, Kurt. The Chinese economy : structure and reform in the domestic economy and in foreign trade. (Hamburg : Verlag Weltarchiv, 1982). (Veröffentlichungen des HWWA-Institut für Wirtschaftsforschung Hamburg). 1988 Aspekte der Wirtschaftsreform in China. Hrsg. von Peter Eichhorn und Wolfgang Klenner. (Bochum : N. Brockmeyer, 1988). 1989 Trends of economic development in East Asia : essays in honour of Willy Kraus. Wolfgang Klenner (ed.) ; with contributions by D.-S. Ahn [et al.]. (Berlin : Springer, 1989). [Willy Kraus]. [KVK]

Kler, Joseph (Belgien 1897-1969) : C.I.C.M. Bibliographie : Autor 1956 Kler, Joseph. Eigennamen aus der Ordos-Mongolei : P. Antoine Mostaert, CICM, in Dankbarkeit und Verehrung gewidmet zu seinem 75. Geburtstag, 10. August 1956. In : Anthropos ; vol. 51, no 3-4 (1956). https://www.jstor.org/stable/40450452?seq=1#metadata_info_tab_contents. [WC]

Klestil, Thomas (Wien 1932-2004 Wien) : Diplomat, Pollitiker, Bundespräsident Biographie 1995 Thomas Klestil besucht China. [Öster3]

Klett, Heinz (um 1942) Bibliographie : Autor Report Title - p. 376 of 558

1942 Klett, Heinz. Aufstieg und Untergang einer christlichen Missionsarbeit : eine Untersuchung über die Gründe, die zum Zusammenbruch und Untergang der Missionskirche der Nestrorianer in China im Zeitalter der Tang-Dynastie geführt haben. Diss. Univ. Greifswald, 1942. [WC]

Klibbe, Lawrence Hadfield (1923-) Bibliographie : Autor 1997 [Klibbe, Lawrence Hadfield]. Weikeduo Yuguo de Bei can shi jie. Zhang Tao yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1997). (Shi jie jing dian wen xue zuo pin shang xi). Übersetzung von Klibbe, Lawrence Hadfield. Victor Hugo's Les miérables. (New York, N.Y. : Monarch Press, 1966). (Monarch notes and study guides). [Text in Chinesisch und Englisch]. đѸΉå'ѹ † [WC]

Klien, Erich A. (um 1959) Bibliographie : Autor 1959 Märzschneeblüten : chinesische Erzählungen. Hrsg. von Werner Bettin, Erich A. Klien, Fritz Gruner. (Berlin : Verlag Volk und Welt, 1959). [KVK]

Kliewer, Heinrich (Hamburg 1793-1840) : Graveur Bibliographie : Autor 1810 Kliewer, Heinrich. Karte von China. (Leipzig : [s.n.], 1810). (Sina imperium universalis, Sina propria generalis, Falz 38). [WC]

Klima-Hengl, Leopoldine (1901-) : Österreichische Schriftstellerin, Dichterin Bibliographie : Autor 1972 Klima-Hengl, Leopoldine. So lebt das chinesische Volk : Ergebnisse einer Studienreise über 5000 km. (Horn : F. Berger & Söhne, 1972). [Bericht ihrer Studienreise 1971, Besuch von Städten und Volkskommunen, Guangzhou, Beijing, Nanjing, , Shanghai, Hangzhou]. [Cla]

Klimkeit, Hans-Joachim (Ranchi, Indien 1939-1999 Bonn) : Professor für Religionswissenschaft Universität Bonn Bibliographie : Autor 1991 Japanische Studien zum östlichen Manichäismus. Hans-Joachim Klimkeit, Helwig Schmidt-Glintzer (Hrsg.) ; übersetzt von Renate Herold in Verbindung mit Helwig Schmidt-Glintzer. (Wiesbaden : Harrassowitz, 1991).

Klimowski, Andrzey (um 1996) Bibliographie : Autor 1998 Want, Christopher. Kangde. Andrzey Klimowski hui hua ; Shen Qingsong [Vincent Shen] jiao ding ; Zhang Peilun yi zhe. (Taibei : Li xun wen hua shi ye you xiang gong si, 1998). ( Si chao yu da shi jing dian man hua. Qi meng xue cong shu). Übersetzung von Want, Christopher. Kant for beginners. (Trumpington : Icon, 1996). ų1 [WC] Report Title - p. 377 of 558

Kline, Charles E. (geb. Pennsylvania ; um 1919) : Diplomat Biographie 1918 Charles E. Kline ist Vize-Konsul des amerikanischen Konsulats in Shanghai. [PoGra] 1919 Charles E. Kline ist Vize-Konsul des amerikanischen Konsulats in Xiamen. [PoGra]

Klinge, Heiner (um 1987) Bibliographie : Autor 1987 Chao, Shu-hsia [Zhao, Shuxia]. Traumspuren : Erzählungen. Aus dem Chinesischen von Heiner Klinge ; hrsg. vom Studienzentrum für Ostasiatische Kultur. (Köln : Gay Ye Verlag, 1987). [Enthält] : Traumspuren ; Der Vagabund ; Dr. Wang's Reise nach Paris ; Ein Tag im Leben der Frau Hansen. [WC] 1988 Chen, Susie [Zhao, Shuxia]. Der Jadering : Erzählungen. Aus dem Chinesischen von Heiner Klinge. (Thalwil : Adonia-Verlag, 1988). [WC]

Klitzing, Dietrich von = Klitzing, Dietrich Joachim Max von (Dieckow, Soldin, Neumark 1873–1940 Montreux) : Hauptmann Bibliographie : Autor 1912 Klitzing, Dietrich von. Die Unterdrückung der Boxerunruhen in China 1900 in völkerrechtlicher Beleuchtung. (Breslau : Breslauer Genossenschafts-Buchdruckerei, 1912). Diss. Univ. Breslau. [WC]

Klitzing, Margarethe (1905-1972) : Missionarin Rheinische Missionsgesellschaft Biographie 1931-1937 Margarethe Klitzing ist Missionarin der Rheinischen Missionsgesellschaft in China. [VEM]

Klochko, Mikhail A. (Ukraine 1902-1985 Ottawa ?) : Sowjetischer Wissenschaftler, Ingenieur Biographie 1960 Mikhail Klochko reist nach Beijing und Kunming. [LütL1:S. 157]

Bibliographie : Autor 1963 Klochko, Mikhail A. Soviet scientist in Red China. (New York, N.Y. : F.A. Praeger, 1963). [Bericht seines Aufenthaltes 1958 in Beijing und Reisen nach Shanghai, Nanjing, Hangzhou, Shenyang, Changchun]. [Cla]

Klockars, Birgit = Klockars, Birgit Valgerod (Kruunupyy, Finnland 1912-1996 Helsinki) : Missionarin Berliner Mission Biographie 1935-1946 Birgit Klockars ist Missionarin an der Rescue Army School und im Kinderheim in Guangzhou. [Wik] 1948-1950 Birgit Klockars ist Missionarin der Berliner Mission in Guangzhou. [Wik] Report Title - p. 378 of 558

Klocke, Eduard (um 1928) Bibliographie : Autor 1928 Klocke, Eduard. Was geht in China vor ? : ein Führer durch die Wirrnisse in Ostasien : kulturelle, wirtschaftliche und politische Entwicklungsgeschichte Chinas : Überblick über die Ereignisse seit dem Sturze der Mandschu-Dynastie : heutige Lage. (Hannover : Sponholtz, 1928). [WC]

Kiöping, Nils Matsson (ca. 1630-1667) : Schwedischer Seefahrer Biographie 1654 Nils Matsson Kiöping reist mit der Gothenburg nach Süd-China. [Schwe2]

Bibliographie : Autor 1667 Een kort beskriffning vppa trenne resor och peregrinationer, sampt konungarijket Japan : I. Beskrifwes een reesa som genom Asia, Africa och maiga andra hedniska konungarijken, sampt oijar, medh flijt är förrätat aff Nils Matson Klöping, Beskrefwen aff Oloff Willman. (Wijsingzborgh: Johan Kankel, 1667). [WC] 1674 Klöping, Nils Matsson ; Willman, Olof Eriksson ; Brahe, Per. Een kort beskrffning [sic] uppä trenne reesor och peregrinationer, sampt konungarijket Japan : I. Beskrifwes een reesa, som genom Asia, Africa och mänga andra hedniska konungarijken, sampt öijar, med flijt är förrattat aff Nils Matson Klöping, fördetta skepz lieutnat. : II. Beskrifwes een reesa till Ost Indien, China och Japan ... (Tryckt pa Wijsindzborg : Johann Kankel, 1674). [WC] 1961 Johannisson, Ture Gustav. Nils Matson Kiöpings Resa : paralleltexter ur andra och tredje upplagorna. Med efterskrift och anmärkningar utqivna av Ture Johannisson. (Stockholm : Svenska bokförlaget Norstedts, 1961). (Svenska texter ; 6). [WC]

Klöpsch, Volker (Zingst 1948-) : Sinologe, Dozent am Ostasiatisches Seminar Universität zu Köln Biographie 1969-1975 Volker Klöpsch studiert Germanistik, Anglistik und Vergleichende Literaturwissenschaft an den Universitäten Freiburg i.B., Berlin, Edinburgh und Salamanca. [Klö] 1975-1976 Volker Klöpsch studiert am Spracheninstitut in Beijing (Language and Culture University). [Klö] 1976-1977 Volker Klöpsch arbeitet an seiner Dissertation an der Fudan-Universität. [Klö] 1979 Volker Klöpsch promoviert in Sinologie an der Ruhr-Universität Bochum. [Klö] 1979-1980 Volker Klöpsch ist Assistent für Sinologie an der Ruhr-Universität Bochum. [Klö] 1980-1983 Volker Klöpsch ist Ausbildungsleiter und stellvertretender Institutsleiter für Sinologie an der Ruhr-Universität Bochum [Klö] 1983-1989 Volker Klöpsch hat ein DAAD-Lektorat an der Taiwan-Universität in Teipei. [Klö] 1990 Volker Klöpsch ist Dozent für Sinologie am Ostasiatischen Seminar der Universität zu Köln. [Klö] 2003- Volker Klöpsch ist Vorsitzender der Deutschen Vereinigung für Chinastudien. [Klö]

Bibliographie : Autor Report Title - p. 379 of 558

1980 Moderne chinesische Erzählungen. (Frankfurt a.M. : Suhrkamp, 1980). (Edition Suhrkamp ;1010 ; Bd. 10). Bd. 1 : 1919 bis 1949 : Hoffnung auf Frühling. Hrsg. von Volker Klöpsch und Roderich Ptak. Bd. 2 : 1949 bis 1979 : Hundert Blumen. Hrsg. von Wolfgang Kubin. [KVK] 1980 Lao, She. Das Teehaus : Schauspiel. Hrsg. von Volker Klöpsch ; Deutsch von Volker Klöpsch, Liu Jen-kai und Pai Ying-lin. (Reinbek bei Hamburg : Rowohlt, 1980). (Das neue Buch). Übersetzung von Lao, She. Cha guan. (Beijing : Zhongguo xi ju chu ban she, 1958). Ѻѻ 1981 Lao, She. Zwischen Traum und Wirklichkeit : elf Erzählungen. Hrsg. von Volker Klöpsch. (Frankfurt a.M. : China Studien- und Verlagsgesellschaft, 1981). 1985 Lao, She. Die Stadt der Katzen : phantastischer Roman. Aus dem Chinesischen übersetzt undmit einem Nachwort versehen von Volker Klöpsch. (Frankfurt a.M. : Suhrkamp, 1985). (SuhrkampTaschenbuch ; 1154. Phantastische Bibliothek ; Bd. 151). Übersetzung von Lao, She. Mao cheng ji. (Shanghai : Xian dai shu ju, 1933). (Xin dai chuang zuo cong kan ; 6). ˫#L

Klopstock, Friedrich Gottlieb (Quedlinburg 1724-1803 Hamburg) : Dichter Bibliographie : Autor 1985 Wai guo qing shi xuan. Li Hua xuan bian. (Jinan : Shandong wen yi chu ban she, 1985). [Übersetzungen ausländischer Liebeslyrik]. [Enthält] : Walther von der Vogelweide, Hans Sachs, Simon Dach, Friedrich Gottlieb Klopstock, Johann Wolfgang von Goethe, Friedrich Schiller, Wilhelm Müller, Heinrich Heine, August Heinrich von Fallersleben, Eduard Mörike, Theodor Storm, Detlev von Liliencron, Rainer Maria Rilke, Ingeborg Bachmann. GHAĉJ [WC,Din10] 1986 Wai guo qian jia shi. Li Hua bian. (Shenyang : Liaoning shao nian er tong chu ban she, 1986). [Übersetzungen ausländischer Lyrik]. [Enthält] : Friedrich Gottlieb Klopstock, Johann Wolfgang von Goethe, Friedrich Schiller, Clemens Brentano, Ludwig Uhland, Joseph von Eichendorff, Wilhelm Müller, Annette von Droste-Hülshoff , Heinrich Heine, August Heinrich Hoffmann von Fallersleben, Karl Philipp Moritz, Theodor Storm, Georg Weerth, Gerhart Hauptmann, Hermann Hesse, Josef Reding, Nikolaus Lenau, Rainer Maria Rilke, Gottfried Keller GHʞ*ĉ [WC,Din10]

Klosson, Michael (Washington, D.C. 1949-) : Diplomat Biographie 1999-2002 Michael Klosson ist Generalkonsul des amerikanischen Generalkonsulats Hong Kong und Macao. [PoGra]

Klossowski, Pierre (Paris 1905-2001) : Schriftsteller, Übersetzer, Maler Bibliographie : Autor 1989 Li, Yu. Rou pu tuan = Jeou-p'ou-T'ouan ou la chair comme tapis de prière. Trad. en français pour la première fois par Pierre Klossowski ; préfacé par René Etiemble. (Paris : J.J. Pauvert, 1989). Ѽѽï [WC]

Klotz, Petrus (Kaltern, Südtirol 1878-1967 Wien) : Erzabt Benediktinerstift Sankt Peter Salzburg Bibliographie : Autor Report Title - p. 380 of 558

1929 Klotz, Petrus. Unter Tempeln und Pagoden : Reisebilder aus Ostasien. (Freiburt i.B. : Herder, 1929). Bericht über seine Inspektionsreise, Weltreise und Reise von Hong Kong bis Guangzhou (Guangdong), Jiaozhou (Shandong) nach Beijing.

Kluback, William (1927-1999 Brooklyn, N.Y.) : Professor of Philosophy, The City University of New York Bibliographie : Autor 1984 [Kluback, William]. Xieling de ai yu e de zhe xue jian lun. In : Zhe xue yi cong ; no 2 (1984). [Kleine Einführung in Friedrich Wilhelm Joseph von Schellings Philosophie von Liebe und Hass]. ѾŘ'ˣĊѿ'ĄôҀÃ [Baue1]

Klubien, Jorgen (Kopenhagen 1881-1968) : Zolldirektor Biographie 1903-1934 Jorgen Klubien ist Commissoner of Customs in Hangzhou, Jiujiang, Shanghai. [DanChi1] 1934-1937 1934-1937 Jorgen Klubien ist Commissoner of Customs in Nanjing. [DanChi1] 1948 Jorgen Klubien ist Gründer der Dansk-Kinesisk Forening [Dänisch-chinesischer Verein]. [DanChi1] 1957-1959 Jorgen Klubien ist Vorsitzender der Dansk-Kinesisk Forening. [Dänisch-chinesischer Verein]. [DanChi1]

Kluge, Manfred (um 1987) Bibliographie : Autor 1987 Das illustrierte Buch vom Tao. Ausgew. und hrsg. von Manfred Kluge. (München : Heyne, 1987). (Heyne-Bücher ; 9. Heyne-Ex-Libris ; 210). [Laozi. Dao de jing]. [WC]

Knabenshue, Samuel S. (Toledo, Ohio 1845-1926) : Diplomat Biographie 1909-1914 Samuel S. Knabenshue ist Generalkonsul des amerikanischen Konsulats in Tianjin. [PoGra]

Knak, Gustav = Knak, Gustav Friedrich Ludwig (Berlin 1806-1878 Dünnow, Hinterpommern) : Lutherischer Theologe Bibliographie : Autor 1863 Ledderhose, Karl Friedrich. Johann Jänicke : der evangelisch-lutherische Prediger an der böhmischen- oder Bethlehems-Kirche zu Berlin, nach seinem Leben und Wirken, und zum Besten der Mission in China. Hrsg. von G[ustav] Knak. (Berlin : Im Selbstverlage des Herausgebers : In Commission bei F. Beck, 1863). https://opacplus.bsb-muenchen.de/Vta2/bsb10068959/bsb:BV020291701. [WC] 1865 Knak, Gustav. Kurze Mittheilung über das evangelische Findlings- und Rettungshaus auf Hongkong in China. (Berlin : Striese & Comp, 1865). [WC]

Knak, Siegfried (Zedlitz 1875-1955 Berlin) : Missionswissenschaftler, Direktor der Berliner Mission, Visitator Report Title - p. 381 of 558

Biographie 1922 Siegfried Knak kommt in Hong Kong an. [Kle] 1922 Siegfried Knak, Carl August Kollecker, Wilhelm Leuschner und Carl Johannes Voskamp nehmen an der christlichen National-Konferenz in Shanghai teil. Ein Ergebnis ist die Bildung eines Nationalen Christenrats für China. [LehH1:S. 7, 9] 1922-1923 Siegfried Knak ist Visitator der Berliner Mission in China, in Guangdong und Shandong. [LehH1:S. 130,Kle] 1923 Siegfried Knak und Wilhelm Leuschner reisen nach der Konferenz in Shanghai auf dem Yangzi, nach Hankou, Shekou, Henan, Changsha zu den lutherischen Missionen, bis Guangzhou zurück. [LehH1:S. 9-10] 1923 Siegfried Knak reist über Amerika nach Deutschland zurück. Er gibt dem National Lutheran Council Rechenschaft und Bericht über die Ergebnisse seiner Visitation in China, da die Berliner Mission von ihnen unterstützt wird. [LehH1]

Bibliographie : Autor 1922 Knak, Siegfried. Die christliche Nationalkonferenz in Shanghai. In : Berliner Missionsberichte (1922). [WuA1] 1926 Knak, Siegfried. Unsere Mission in China unter den antichristlichen Strömungen. In : Berliner Missionsberichte (1926). [WuA1] 1928 Knak, Siegfried. Die chinesischen Christen unter den gegenwärtigen Wandlungen in China. (Berlin : Furche-Verlag, 1928). [WuA1]

Knapp, Bettina Liebowitz (1926-2010) : Professor of French and comparative literatures at Hunter College and Graduate Center of the City University of New York Bibliographie : Autor 1996 [Knapp, Bettina Liebowitz]. Aimili Dijinsen zhuan. Beidinuo Kenapa zhu ; Li Hengchun yi. (Guangzhou : Hua cheng chu ban she, 1996). Übersetzung von Knapp, Bettina Liebowitz. Emily Dickinson. (New York, N.Y. : Continuum, 1989). ҁ˦Æ҂ˏʔö [WC]

Knapp, Ronald G. (Pittsburgh, Penn. 1940-) : SUNY Distinguished Professor of Geography, Department of Geography, State University of New York at New Paltz, N.Y. Biographie 1962 Ronald G. Knapp erhält den B.A. in Geography und History der Stetson University, Deland, Florida. [Kna] 1963- Ronald G. Knapp ist Mitglied der Association of American Geographers. [Kna] 1963- Ronald G. Knapp ist Mitglied der Association for Asian Studies. [Kna] 1963-1965 Ronald G. Knapp studiert Chinese Language an der University of Pittsburgh. [Kna] 1965-1966 Ronald G. Knapp studiert am Mandarin Training Center des Taiwan Provincial Normal University Language Center. [Kna] 1967-1968 Ronald G. Knapp studiert Chinese Language an der University of Pittsburgh. [Kna] 1968 Ronald G. Knapp promoviert in Geography an der University of Pittsburgh, Penn. [Kna] 1968- Ronald G. Knapp ist Mitglied der New York Conference on Asian Studies. [Kna] Report Title - p. 382 of 558

1968-1971 Ronald G. Knapp ist Assistant Professor am Department of Geography der State University of New York, New Paltz. [Kna] 1971-1972 Ronald G. Knapp ist SUNY Exchange Professor an der Nanyang University in Singapore und Resident Director des SUNY/Nanyang University Singapore Program. [Kna] 1971-1978 Ronald G. Knapp ist Associate Professor am Department of Geography der State University of New York, New Paltz. [Kna] 1977- Ronald G. Knapp ist Organisator von workshops des China Institute, des East Asia Curriculum Project der Columbia University, des American Forum for Global Education, der Japan Society u.a. [Kna] 1977-2001 Ronald G. Knapp ist Organisator der Study Tours to China. [Kna] 1978 Ronald G. Knapp studiert am Inter-University Program National Taiwan University. [Kna] 1978-1984 Ronald G. Knapp ist Koordinator des Asian Studies Program der State University of New York, New Paltz. [Kna] 1978-1998 Ronald G. Knapp ist Professor am Department of Geography der State University of New York, New Paltz. [Kna] 1982-1983 Ronald G. Knapp ist Direktor des Office of International Education der State University of New York, New Paltz. [Kna] 1994-1995 Ronald G. Knapp ist Vorsteher des Department of Geography der State University of New York, New Paltz. [Kna] 1997-2001 Ronald G. Knapp ist Vorsteher des Department of Geography der State University of New York, New Paltz. [Kna] 1998-2001 Ronald G. Knapp ist SUNY Distinguished Professor am Department of Geography der State University of New York, New Paltz. [Kna] 1999- Ronald G. Knapp ist Executive-Secretary der New York Conference on Asian Studies. [Kna] 2004- Ronald G. Knapp ist Adjunct Professor am Teachers College der Columbia University. [Kna] 2005- Ronald G. Knapp ist Präsident des Board of Directors der Mohonk Preserve, N.Y. [Kna]

Bibliographie : Autor 1979 Ishiwari, Heizô. Chinese walled cities : a collection of maps from Shina jôkaku no gaiyô. Ed. by Benjamin E. Wallacker, Richard J. Smith ; Ronald Knapp [et al.]. (Hong Kong : Chinese University Press, 1979). Übersetzung von Ishiwari, Heizô. Shina jôkaku no gaiyô]. 1980 China's island frontier : studies in the historical geography of Taiwan. Ed. by Ronald G. Knapp. (Honolulu, Hawaii : University Press of Hawaii, 1980). [WC] 1986 Knapp, Ronald G. China's traditional rural architecture : a cultural geography of the common house. (Honolulu, Hawaii : University of Hawaii Press, 1986). [WC] 1989 Knapp, Ronald G. China's vernacular architecture : house form and culture. (Honolulu, Hawaii : University of Hawaii Press, 1989). [WC] 1990 Knapp, Ronald G. The Chinese house : craft, symbol, and the folk tradition. (Hong Kong : Oxford University Press, 1990). [WC] 1991 Knapp, Ronald G. Adaptation and evolution of the physical environment : the politics of planning. Ronald G. Knapp [et al.]. (Berkeley, Calif. : University of California, Center for Environmental Design Research, 1991). (Traditional dwellings and settlements working paper series ; vol. 29). [WC] Report Title - p. 383 of 558

1992 Chinese landscapes : the village as place. Ed. by Ronald G. Knapp. (Honolulu, Hawaii : University of Hawaii Press, 1992). [WC] 1993 Knapp, Ronald G. Chinese bridges. (Hong Kong : Oxford University Press, 1993). (Images of Asia). [WC] 1995 Theories of vernacular architecture = Min jian jian zhu : li lun : papers presented at International Conference on Chinese Architectural History, held on 7-10 Aug. 1995 at Chinese University of Hong Kong. Mei Qing, Pai-hwai Wu, Mingfu Xu, Ronald G. Knapp, David Lung, .F. Chan. (Hong Kong : Chinese University of Hong Kong, Department of Architecture, 1995). ŋʲq҃ : ƏÜ [WC] 1996 Lao fang zi : dong zu mu lou. Chen Shouxiang, Li Yuxiang, Ronald G. Knapp. (Nanjing : Jiangsu mei shu zhu ban she, 1996). [Bildband Architektur]. ˜͎Y. ҄Ō҅҆ [WC] 1999 Living heritage : vernacular environment in China = Gu cheng jin xi : Zhongguo min jian sheng huo fang shi. [Ed.] Kai-yin Lo, Puay-peng Ho, Ronald G. Knapp, Yuxiang Li. (Hong Kong : Yungmingtang, 1999). [WC] 1999 Knapp, Ronald G. China's living houses : folk beliefs, symbols, and household ornamentation. (Honolulu, Hawaii : University of Hawai'i Press, 1999). [WC] 2000 Knapp, Ronald G. China's old dwellings. (Honolulu, Hawaii : University of Hawai'i Press, 2000). [WC] 2000 Knapp, Ronald G. China's walled cities. (Hong Kong : Oxford University Press, 2000). (Images of Asia). [WC] 2003 Knapp, Ronald G. Asia's old dwellings : tradition, resilience, and change. (Oxford : Oxford University Press, 2003). [WC] 2005 House, home, family : living and being Chinese. Ed. by Ronald G. Knapp and Kai-yin Lo. (Honolulu, Hawaii : University of Hawaii Press, 2005). (Spatial habitus). [WC] 2005 Knapp, Ronald G. Chinese houses : the architectural heritage of a nation. (Singapore : Tuttle, 2005). [WC] 2007 Bailey, Alison. China : people, place, culture, history. Alison Bailey, Ronald Knapp [et al.]. (London : DK Publishing, 2007). [WC] 2008 Knapp, Ronald G. Chinese bridges : living architecture from China's past. (Tokyo : Tuttle, 2008). [WC]

Knappe, Wilhelm (Erfurt 1855-1910 Berlin-Grunewald) : Diplomat, Kolonialbeamter, Völkerkundler Biographie 1894-1897 Wilhelm Knappe ist Konsul des deutschen Konsulats in Guangzhou (Guangdong). [Int] 1898-1905 Wilhelm Knappe ist Generalkonsul des deutschen Konsulats in Shanghai. [Int]

Bibliographie : Autor 1906 Knappe, Wilhelm. Deutsche Kulturbestrebungen in China : Vortrag. (Berlin : Paetel, 1906). [WC]

Knatchbull-Hugessen, Hughe = Knatchbull-Hugessen, Hughe Montgomery (London 1886-1971) : Diplomat Report Title - p. 384 of 558

Biographie 1936-1937 Hughe Knatchbull-Hugessen ist Botschafter der britischen Botschaft in Beijing. [DBD1]

Knauss, Robert (Stuttgart 1892-1955 Ronco bei Locarno) : Pilot, Verkehrsleiter Lufthansa Bibliographie : Autor 1927 Knauss, Robert. Im Grossflugzeug nach Peking : der erste Weltflug der Deutschen Luft Hansa. (Berlin : Union Deutsche Verlagsgesellschaft, Abt. Luftfahrtverlag, 1927). [Beijing]. [Cla]

Knebel, Karl Ludwig von (Schloss Wallerstein bei Nördlingen 1744-1834 Jena) : Dichter, Übersetzer, Freund von Goethe Biographie 1796 Der Chinese in Rom. Gedicht von Johann Wolfgang von Goethe. Das Gedicht ist eine Anspielung auf Jean Paul, der in einem Brief an Karl Ludwig von Knebel arrogante Äusserungen über Goethes neueste Dichtung getan und sich damit Goethes Unmut zugezogen hatte. Chuan Chen : Erich Jenisch schreibt : In diesen Versen ist das Chinesentum mit der Leichtigkeit und Zierlichkeit seiner Bauten in Gegensatz gestellt zu den Gebäuden Roms, die neben dem Luftigen Gespinst der exotischen Architektur zwar schwer und lästig erscheinen, aber dennoch das 'Echte, Reine und Gesunde' darstellen. Wolfgang Bauer : Das Chinesische war für Goethe mit dem "Kranken" identisch, während er das "Gesunde" in der weltichen Klassik repräsentiert sah. Dieses Gedicht macht das augenfällig. [Bau1,FanW1:S. 113,Che2:S. 8] 1813 Johann Wolfgang von Goethe trifft Julius Klaproth, der ihn in die Anfgangsgründe der chinesischen Schrift einweiht, in Weimar. Er schreibt an Karl Ludwig Knebel : Die Ankunft des Hofrath Klaproth, dessen du dich wohl aus früheren Zeiten erinnerst, und der ein eingefleischter Chinese ist, hat mich sehr gefördert, indem er mir manches duppliren, und bestätigen konnte. [Berg,Wag1] 1817 Johann Wolfgang von Goethe liest das chinesische Schauspiel Laou-seng-urh, or, An heir in his old age... [Wu, Hanchen. Lao sheng er]. [ID D11112]. Er schickt das Buch an Karl Ludwig von Knebel und bemerkt, dass es einen etwas fremdartigen Eindruck erwecke, aber wenn man sich eingelesen habe, empfinde man es doch als ein merkwürdiges Werk. [Reich,KVK]

Knechtges, David R. = Knechtges, David Richard (Montana 1942-) : Professor of Chinese language and literature, University of Washington, Seattle Biographie 1960-1964 David R. Knechtges studiert Sinologie, Deutsch, Französisch, Japanisch, Latein und mittelalterliche europäische Literatur an der University of Washington, Seattle. [Kne9] 1964 David R. Knechtges erhält den B.A. in Chinese der University of Washington, Seattle. [Kne] 1965 David R. Knechtges erhält den M.A. in Far Eastern Languages and Literature der Harvard University, Cambridge Mass. [Kne] 1968 David R. Knechtges promoviert in Chinese Language and Literature an der University of Washington, Seattle. [Kne] 1968-1970 David R. Knechtges ist Instructor in Chinese Literature an der Yale University. [Kne] Report Title - p. 385 of 558

1970-1971 David R. Knechtges ist Assistant Professor of Chinese Literature an der Yale University. [Kne] 1971-1972 David R. Knechtges ist Assistant Professor of Chinese an der University of Wisconsin, Madison. [Kne9] 1972-1974 David R. Knechtges ist Assistant Professor of Chinese an der University of Washington, Seattle. [Kne] 1973-1975 David R. Knechtges ist Mitherausgeber des Journal of the American Oriental Society. [AOI] 1974-1981 David R. Knechtges ist Associate Professor of Chinese Language and Literature an der University of Washington, Seattle. [Kne9] 1981- David R. Knechtges ist Professor of Chinese Language and Literature an der University of Washington, Seattle. [Kne9] 1988 David R. Knechtges erhält den Honorary Research Professor der Changchun Normal University. [Kne] 1988 David R. Knechtges ist Gastprofessor an der Shandong-Universität in Jinan. [Kne] 1996 David R. Knechtges erhält den Ehrenprofessor der Zengzhou-Universität. [Kne] 2002-2003 David R. Knechtges ist Visiting Professor of Chinese Literature an der Harvard University. [Kne] 2006 David R. Knechtges wird Mitglied der American Academy of Arts and Sciences. [Wik]

Bibliographie : Autor 1968 Knechtges, David R. Two studies of the . (Seattle, Wash. : University of Washington, Far Eastern and Russian Institute, 1968). (Parerga ; 1). 1968 Knechtges, David Richard. Yang Shyong, the Fuh, and Hann rhetoric. (Seattle, Wash. : University of Washington, 1968 ; Ann Arbor, Mich. : University Microfilms International, 1969). Diss. Univ. of Washington, 1968. [Yang Xiong]. 1976 Knechtges, David R. The Han rhapsody : a study of the fu of Yang Xiong, 53 B.C.-A.D. 18. (Cambridge : Cambridge University Press, 1976). (Cambridge studies in Chinese history, literature and institutions). [Rev. ed. der Dissertation von 1968]. 1992-1996 Xiao, Tong. Wen xuan, or, Selections of refined literature. Transl., with annotations and introd. by David R. Knechtges. Vol. 1-3. (Princeton, N.J. : Princeton University Press, 1992-1996). (Princeton library of Asian translations). 1997 Gong, Kechang. Studies on the Han fu. Transl. and ed. by David R. Knechtges, with Stuart Aque [et al.]. (New Haven, Conn. : American Oriental Society, 1997). (American Oriental series ; vol. 84). 2002 Knechtges, David R. Court culture and literature in early China. (Aldershot : Ashgate, 2002). (Variorum collected studies series). 2003 Studies in early Medieval Chinese literature and cultural history : in honor of Richard B. Mather & Donald Holzman. Ed. by Paul W. Kroll & David R. Knechtges. (Provo, Utah : T'ang Studies Society, 2003). 2005 Rhetoric and the discourses of power in court culture : China, Europe, and Japan. Ed. by David R. Knechtges and Eugen Vance. (Seattle, Wash. : University of Washington Press, 2005).

Bibliographie : erwähnt in Report Title - p. 386 of 558

2003 New views of Han, Wei, and Six dynasties literature in the twenty-first century : a festschrift in honor of Professor David R. Knechtges on his sixtieth birthday = Nian yi shi ji Han wei Liu chao wen xue xin shi jiao : Kang Dawei jiao shou hua jia ji nian lun ji. Su Ruilong, Gong Hang zhu bian. (Taibei : Wen jin chu ban she, 2003). ҇ ȶ҈҉DžҊ‡iƍŕ˅ : ų͑đ ҋϗҌȶȲ܇¶

Kneip, Arthur (um 1904) Bibliographie : Autor 1904 Kneip, Arthur. Der Yang-Tzi-Kiang als Weg zwischen dem westlichen und östlichen China. (Leipzig : Engelmann, 1904). [Yangzi]. [WC]

Kneller, Godfrey = Kneller, Sir Godfrey (Lübeck 1646-1723 London) : Maler Biographie 1687 Godfrey Kneller porträtiert Shen Fuzong. [Wik]

Kneucker, Alfred W. = Kneuker, Alfred Walter (Wien 1904-1960 Wien) : Österreichischer Arzt Biographie Kneucker, Alfred W. Zuflucht in Shanghai [ID D13200]. Christian von Zimmermann : Exilroman, teils fiktional, teils dokumentarisch, wobei er in der Hauptfigur vom autobiographischen Konzept der Überlebensgeschichte abweichend das Scheitern im Exil darstellt. Die Hauptfigur wird von einem Kollegen aufgefordert, sich nicht in Trauer zurückzuziehen, sondern anhand solcher Vorträge die Chance zu nutzen, eine fremde Kultur zu erkunden und so eine positivere Haltung zur eigenen Situation zu gewinnen. [Zim10]

Bibliographie : Autor 1938-1945 Kneucker, Alfred W. Zuflucht in Shanghai : aus den Erlebnissen eines österreichischen Arztes in der Emigration, 1938-1945 Bearbeitet und hrsg. von Felix Gamillscheg ; Nachwort von Kurt R. Fischer. (Wien : Hermann Böhlaus Nachf., 1984).

Knick, Reinhold (1880-1950) : Pädagoge, Direktor Werner-Siemens-Realgymnasium Bibliographie : Autor 1978 Lao, Tse. Tao-te-king. Übersetzt von Reinhold Knick. (Darmstadt : Darmstädter Blätter, 1978). [Geschrieben um 1924]. [Laozi. Dao de jing]. [WC]

Kniep, Arthur (um 1904) Bibliographie : Autor 1904 Kniep, Arthur. Der Yang-tzi-Kiang als Weg zwischen dem westlichen und östlichen China : eine hydrographisch-verkehrsgeographische Studie. (Leipzig : W. Engelmann, 1904). [Bericht über seine Reise 1901 mit der deutschen Handelsmarine zur Erforschung des Yangzi]. [WC]

Knight, Francis P. (um 1870) : Amerikanischer Diplomat Biographie Report Title - p. 387 of 558

1867-1870 Francis P. Knight ist Konsul des amerikanischen Konsulats in Yinkou. [Qing1]

Knight, Max = Kühnel, Max (Wien 1903-1993 Berkeley, Calif.) : Schriftsteller, Übersetzer, Herausgeber Bibliographie : Autor 1973 Maenchen-Helfen, Otto. The world of the Huns : studies in their history and culture. Ed. by Max Knight. (Berkeley, Calif. : University of California, 1973). [Füh 1]

Knight, Nick = Knight, Nicholas = Knight, Nicholas James (1947-) : Professor of Asian Studies, Griffith University, Brisbane, Australia Biographie 1974 Nick Knight erhält den B.A. der University of Queensland. [Wik] 1977 Nick Knight erhält den M.S. in Chinese Politics der School of Oriental and African Studies, University of London. [Wik] 1981-2008 Nick Knight ist Professor of Asian Studies an der Griffith University, Brisbane, Australien. [Wik] 1983 Nick Knight promoviert in Economics an der School of Oriental and African Studies, University of London. [SOAS]

Bibliographie : Autor 1983 Knight, Nicholas James [Knight, Nick]. Mao and history : an interpretive essay on some problems in Mao Zedong's philosophy of history. (London : University of London, School of Oriental and African Studies, 1983). Diss. School of Oriental and African Studies, 1983. [Copac] 1985 Marxism in Asia. Ed. by Colin Mackerras and Nick Knight. (London : Croom Helm, 1985). 1988 Philosophy and politics in Mao texts of the Yan'an period. Guest ed. : Nick Knight. (Armonk, N.Y. : M.E. Sharpe, 1988). (Chinese studies in philosophy ; 19, 2). [WC] 1990 Mao, Zedong. Mao Zedong on dialectical materialism : writings on philosophy, 1937. Ed. by Nick Knight. (Armonk, N.Y. : M.E. Sharpe, 1990) (Chinese studies on China). [WC] 1992 The political thought of Mao Zedong : studies from China, 1981-1989. Guest ed. : Nick Knight. (Armonk, N.Y. : M.E. Sharpe, 1992). (Chinese studies in philosophy ; 23, 3-4). [WC] 1996 Knight, Nick. Li Da and Marxist philosophy in China. (Boulder, Colo. : Westview Press, 1996). [WC] 1997 Critical perspectives on Mao Zedong's thought. Ed. by Arif Dirlik, Paul Healy and Nick Knight. (Atlantic Highland, N.J. : Humanities Press, 1997). 2000 Knight, Nick. Understanding Australia's neighbours : an introduction to East and Southeast Asia. (Belair, Australien : Crawford House Publishing, 2000). [2nd. éd. (Cambridge : Cambridge University Press, 2004)]. [WC] 2005 Knight, Nick. Marxist philosophy in China : from Qu Qiubai to Mao Zedong, 1923-1945. (Dordrecht : Springer, 2005). [WC] 2007 China-Japan relations in the twenty-first century : creating a future past ? Ed. by Michael Heazle, Nick Knight. (Cheltenham : E. Elgar, 2007). [WC] Report Title - p. 388 of 558

2007 Knight, Nick. Rethinking Mao : explorations in Mao Zedong's thought. (Lanham, Md. : Lexington Books, 2007). [WC] 2008 Knight, Nick. Imagining globalisation in China : debates on ideology, politics, and culture. (heltenham : M. Elgar, 2008). [WC]

Knipping, Hubert von (Hameln 1868-1955 Bückeburg) : Diplomat Biographie 1899-1902 Hubert Knipping ist Konsul des deutschen Konsulats in Shanghai. [Knip1] 1906-1913 Hubert Knipping ist Konsul des deutschen Konsulats in Tianjin. [Knip1] 1913-1917 Hubert Knipping ist Generalkonsul des deutschen Konsulats in Shanghai. [Knip1]

Knipschildt, Carl Johan (1889-1967) : Dänischer Diplomat Biographie 1931-1934 Carl Johan Knipschildt ist Vorsitzender des Danish Chamber of Commerce in Shanghai. [DanChi1]

Knobel, F.M. = Knobel, Fridolen Marinus (1857-nach 1901) : Niederländischer Diplomat Biographie 1895-1901 F.M. Knobel ist Generalkonsul in China. [Cou]

Knobel, Frédéric = Knobel, Frédéric Alphonse Victor Achille (Teheran 1891-nach 1945) : Französischer Diplomat Biographie 1938-1939 Frédéric Knobel ist Botschafter der franzsösischen Botschaft Beijing in Shanghai. [BensN2]

Knoblock, Edward = Knoblauch, Edward Gustav (New York, N.Y. 1874-1945 London) : Schriftsteller, Dramatiker Biographie 1918 Song, Chunfang. Jin shi ming xi bai zhong. [One hundred well-known modern plays]. [ID D27913]. Erwähnung von My ladies dress von Edward Knoblock. [SongC1]

Knoblock, John = Knoblock, John H. (1938-1999) : Professor of Philosophy, University of Miami Biographie 1959 John Knoblock erhält den B.A. der Florida State University, Tallahassee. [UnMi] 1960 John Knoblock erhält den M.A. der Florida State University, Tallahassee. [UnMi] 1962 John Knoblock promoviert an der Florida State University, Tallahassee. [UnMi] 1968-???? John Knoblock ist Associate Professor of Philosophy and History an der University of Miami, [UnMi] Report Title - p. 389 of 558

???? John Knoblock ist Mitglied der American Oriental Society, der Association for Asian Studies, der American Schools of Oriental Research und der Southern Society for Philosophy and Psychology. [UnMi] ????-1999 John Knoblock ist Professor of Philosophy an der University of Miami. [UnMi]

Bibliographie : Autor 1962 Knoblock, John H. Method and theory in comparative studies of the formative stages of civilization. (Tallahassee, Fl. : Florida State University, 1962). Diss. Florida State Univ., 1962. [WC] 1988-1994 Xunzi : a translation and study of the complete works. John Knoblock. Vol. 1-3. (Stanford, Calif. : Stanford University Press, 1988-1994). [WC] 2000 The annals of Lü Buwei = Lü shi chun qiu. A complete translation and study by John Knoblock and Jeffrey Riegel. (Stanford, Calif. : Stanford University Press, 2000). [WC]

Knodt, Emil = Knodt, Emil Karl Wilhelm (Eppelsheim 1852-1924 Wahlrod) : Evangelischer Theologe, Tierschützer Bibliographie : Autor 1916 Knodt, E[mil]. Bilder aus unserer China-Mission. (Berlin : Hoffmann & Reiber, 1916). (Flugschrift des Allgemeinen evangelisch-protestantischen Missionsvereins ; 3. R, 2). [WC] 1916 Knodt, Emil. Chinesische Götter. (Berlin : Hoffmann & Reiber, 1916). (Flugschrift des Allgemeinen evangelisch-protestantischen Missionsverein). [WC]

Knoff, Gustav (1903-) : Lehrer, Missionar Berliner Mission Biographie 1931-1938 Gustav Knoff ist 1931-1932 Lehrer der Berliner Mission am Predigerseminar in Guangzhou und 1932-1938 Lehrer der Chinesisch-deutschen Mittelschule in Guangzhou. [LehH1:S. 147]

Knoll, Karl (1894-1970) : Deutscher Diplomat Biographie 1927 Karl Knoll ist Legationssekretär der deutschen Gesandtschaft in Beijing. [Leut7:S. 529] 1937-1938 Karl Knoll ist Geschäftsträger der deutschen Botschaft in Xinjing = Changchun. [Leut7:S. 529]

Knollys, Henry (1840-1930) : Major British Army Bibliographie : Autor 1875 Grant, James Hope. Incidents in the China war of 1860. Compiled from the private journals of Sir Hope Grant by Henry Knollys. (Edinburgh : Blackwood, 1875). (Nineteenth century : books on China ; 7.1.132). http://archive.org/details/incidentsinchina00granrich. [WC] 1885 Knollys, Henry. English life in China. (London : Smith, Elder & Co., 1885). https://archive.org/details/englishlifeinchi00knolrich. [WC]

Knop, Doris (1955) : Reiseführer Autorin Report Title - p. 390 of 558

Bibliographie : Autor 1993 Knop, Doris. Reisen in China. (Bremen : Knop, 1993). [Reiseführer]. [WC]

Knopff, Max (um 1900) : Deutscher Baumeister Biographie 1898-1900 Max Knopff ist Stadtbaumeister in Qingdao. [Tsing1]

Knopp, Konrad (Annecy bei Genf 1882-1957 Annecy) : Dozent Biographie 1910-1911 Konrad Knopp ist Dozent an der Deutsch Chinesischen Hochschule in Qingdao. [Tsing1]

Knorring, Helge von (1897-1985) : Finnischer Diplomat Biographie 1952-1953 Helge von Knorring ist Gesandter der finnischen Gesandtschaft in Beijing. [Fin1]

Knospe, Hans = Knospe, Hans J. (Freren, Emsland 1940-) : Schriftsteller, Dichter Bibliographie : Autor 1985 Lao, Tse. Tao-te-king. Neu ins Deutsche übertr. von Hans Knospe [et al.] ; mit einem Nachwort von Knut Walf. (Zürich : Diogenes, 1985). [Laozi. Dao de jing]. [WC]

Knowlton, Miles Justin (West Wardsboro, Vt. 1825-1874 Ningbo) : Baptistischer Missionar Biographie 1854-1874 Miles Justin Knowlton ist als Missionar in Ningbo, wirkt auch in Zhoushan (Zhejiang). 1862 und 1871 reist er nach Amerika. [Wik]

Bibliographie : Autor 1872 Knowlton, M[iles] J[ustin]. The foreign missionary : his field and his work. (Philadelphia : Bible and Publication Society, 1872). [Enthält China]. https://archive.org/stream/foreignmissionar00know/foreignmissionar00know_djvu.txt. [WC]

Knox, Thomas Wallace (1835-1896 New York, N.Y.) : Amerikanischer Reisender Bibliographie : Autor 1870 Knox, Thomas Wallace. Overland through Asia : pictures of Siberian, Chinese, and Tartar life : travels and adventures in Kamchatka, Siberia, China, Mongolia, Chinese Tartary, and European Russia ; with full accounts of the Siberian exiles, their treatmen, condition, and mode of life, a description of the Amoor river, and the Siberian shores of the frozen ocean. With an appropriate map, and nearly 200 illustrations. (Hartford, Conn. : American Publishing Company, F.G. Gilman & Co., 1870). [Enthält einige Kapitel über das Leben der Chinesen und Mongolen. Chinesischen Boden betritt er lediglich für einige Tage in der russisch-mongolischen Grenzstadt Maimaichin bei Kiachta]. http://umaclib3.umac.mo/record=b2564201. Report Title - p. 391 of 558

Knudsen, Sven V. (um 1925) Bibliographie : Autor 1925 Knudsen, Sven V. Japan, China, Siam, von Malakka nach Ceylon, Ägypten. (Jena : Frommann, 1925). [WC]

Knudtzon, Terje (Brunlanes, Norwegen 1886-1966 Oslo) : Diplomat Biographie 1938-1943 Terje Knudtzon ist Gesandter der norwegischen Gesandtschaft in Beijing. [Norw2]

Knust, Theodor A. (um 1972) Bibliographie : Autor 1972 Polo, Marco. Von Venedig nach China : die grösste Reise des 13. Jahrhunderts. Neu herausgegeben und kommentiert von Theodor A. Knust. (Tübingen : Erdmann, 1972). [KVK]

Ko, Clifton = Gao, Zhisen = Ko, Clifton Chi-sum (Hong Kong 1958-) : Filmdirektor, Regisseur, Schauspieler, Drehbuchautor Biographie 1997 Aufführung von Yao tiao shu nu, Musical, Adaptation von Pygmalion von George Bernard Shaw unter der Regie von Clifton Ko in Hong Kong. [Shaw63:S. 219]

Ko, Dorothy = Ko, Dorothy Yin-yee = Gao, Yanyi (1957-) : Professor of History, Bernard College, Women's Studies Department, Columbia University Biographie 1989 Dorothy Ko promoviert an der Stanford University. [WC]

Bibliographie : Autor 1989 Ko, Dorothy Yin-yee. Toward a social history of women in seventeenth century China. (Stanford, Calif. : Stanford University, 1989 ; Ann Arbor, Mich. : University Microfilms International, 1990). Diss. Stanford Univ., 1989. [WC] 1994 Ko, Dorothy. Gui shu shi : Ming mo Qing chu jiang nan de cai nü wen hua. Gao Yanyi zhu ; Li Zhisheng yi. (Nanjing : Jiangsu ren min chu ban she, 1994). (Hai wai Zhongguo yan jiu cong shu. Nü xing xi lie). Übersetzung von Ko, Dorothy. Teachers of the inner chambers : women and culture in seventeenth-century China. (Stanford, Calif. : Stanford University Press, 1994). ҍҎ˗ : ɐȷҏȸҐƭ'ĭS‡ɵ [WC] 1994 Ko, Dorothy. Teachers of the inner chambers : women and culture in seventeenth-century China. (Stanford, Calif. : Stanford University Press, 1994). [WC] 2001 Ko, Dorothy. Every step a lotus : shoes for bound feet. (Berkeley, Calif. : University of California Press, 2001). [WC] 2003 Women and confucian cultures in premodern China, Korea, Japan. Ed. by Dorothy Ko, JaHyun Kim Haboush, and Joan R. Pigott. (Berkeley, Calif. : University of California Press, 2003). [WC] Report Title - p. 392 of 558

2005 Ko, Dorothy. Cinderella's sisters : a revisionist history of footbinding. (Berkeley, Calif. : University of California Press, 2005). (Philip E. Lilienthal Asian studies imprint). [WC] 2007 Translating feminisms in China : a special issue of gender & history. Ed. by Dorothy Ko and Wang Zheng. (Malden, Mass. : Blackwell, 2007). [WC] 2007 Ko, Dorothy. Chan zu : "jin lian chong bai" sheng ji er shuai de yan bian. (Taibei : Zuo an wen hua, 2007). (Zuo biao ; 97). Übersetzung von Ko, Dorothy. Cinderella's sisters : a revisionist history of footbinding. (Berkeley, Calif. : University of California Press, 2005). (Philip E. Lilienthal Asian studies imprint). ґҒ : ˏғǴϜΟ̽ǙҔ'ȅ9 [WC]

Ko, Pyong-ik (um 1956) Bibliographie : Autor 1956 Ko, Pyong-ik. Zur Werttheorie in der chinesischen Historiographie auf Grund des Shih-t'ung des Liu Chih-Chi (661-721). Diss. Univ. München, 1956. [Liu Zhiji. Shi tong]. [WC]

Ko, Wong (um 1955) : Drehbuchautor Biographie 1955 Film : Tian chang di jiu = ʻPǰ [Everlasting love] unter der Regie von Lee Tit und dem Drehbuch von Ko Wong nach Dreiser, Theodore. Sister Carrie. (London : Heinemann, 1901). (The dollar library of American fiction). [Film,WC]

Kobalsky, P. (um 1834) : Maler Bibliographie : Autor 1834 Kobalsky, P. Das Ganze der orientalisch-chinesischen Malerei : nebst bildlichen Darstellungen und einem Anhange von der dabei vorkommenden Arbeit mit Gold, der Bleistiftzeichnung und der Lythochromie oder der Kunst, Kupferstiche so auszumalen, dass sie Oehlgemälden gleichen. (Leipzig : Po#nicke, 1834). https://books.google.ch/books/about/Das_ganze_der_orientalisch_ chinesischen.html?id=aMgYAAAAYAAJ&redir_esc=y. [WC]

Koberstein, F. (um 1906) Bibliographie : Autor 1906 Koberstein, F. Tientsin und Umgebung. (Tientsin : Verlag der Brigade-Zeitung, 1906). [Tianjin]. [WC]

Kobler, John (Mount Vernon 1910-2000 New York, N.Y.) : Biograph Bibliographie : Autor 1982 [Kobler, John]. Hengli Lusi. Yuehan Kaobo'er zuo zhe ; Liang Shiqiu zhu bian ; Liang Shimei yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 17). Übersetzung von Kobler, John. Luce : his time and fortune. (Garden City, N.Y. : Doubleday, 1968). [Henry R. Luce]. ŀœz

Köbner, Otto Max = Köbner, Otto (Breslau 1869-1934 Heidelberg) : Verwaltungsjurist, Hochschullehrer Report Title - p. 393 of 558

Bibliographie : Autor 1924 Köbner, Otto [Max]. Deutsche Kolonial-und Kulturpolitik in China : Vortrag gehört auf dem deutschen Kolonialkongress, Abt. für koloniale Politik, zu Berlin am 18.9.1924. (Berlin : [s.n.], 1924). [WC]

Kobr, Miloslav (1878-) : Österreichisch-ungarischer Diplomat Biographie 1908-1912 Miloslav Kobr ist Konsul des österreichisch-ungarischen Konsulats in Tianjin. [FFC1]

Kobrich, Johann Anton = Kobrich, Johann Joseph Anton Bernhard (Landsberg getrauft 1714-1791 Landsberg) : Komponist, Organist Bibliographie : Autor 1741 Japicher, Anton ; Kobrich, Johann Anton. Chaocungus Tragoedia, Das ist : Helden-muthige Treue Dess Chaocungus, Gegen das Chinesisch-Kayserliche Stammen-Hauss. Vorgestellet Auf der Schau-Bühne Von der Studirenden Jugend deß Catholischen Gymnasii Der Gesellschafft Jesu bey St. Salvator Zu Augspurg den 4. und 6. Herbst-Monaths 1741. (Augsburg : Labhard, 1741). [WC]

Kobrin, Leon (Vitebsk, Russland 1872-1946 Amerika) : Yiddischer Schriftsteller, Dramatiker Biographie 1920 Sechs Artikel über die jiddische Literatur und zehn Übersetzungen von David Pinski, Sholem Aleichem, Jizchok Lejb Perez und Leon Kobrin erscheinen in der Zeitschrift Xiao shuo yue bao. (Shanghai : Shangwu yin shu guan, 1910-1949) (1920) [MalR5]

Koch, Adalbert (1902-1986) : Schweizerischer Diplomat Biographie 1946-1953 Adalbert Koch ist Generalkonsul des schweizerischen Generalkonsulats in Shanghai. [CS6]

Koch, Adrienne (1913-1971) : Amerikanische Historikerin Bibliographie : Autor Report Title - p. 394 of 558

1970 [Koch, Adrienne]. Wei ji shi dai de zhe xue. Luosu deng zhu ; Ye Songdao yi. (Taibei : Zhi wen chu ban she, 1970). (Xin zhao wen gu ; 251). Übersetzung von Koch, Adrienne. Philosophy for a time of crisis : an interpretation, with key writings by fifteen great modern thinkers. (New York, N.Y. : Dutton, 1959). ҕҖw¥'Ąi [Enthält] : Toynbee, Arnold J. An historian's view of the crisis of modern civilization . Einstein, Albert. The faith of a scientist. Silone, Ignazio. The God that failed. Forster, E.M. The defense of individualism. Clark, John Maurice. Alternative to serfdom. Fromm, Erich. Man for himself. Buber, Martin. Hebrew humanism. Maritain, Jacques. Theocentric humanism. Niebuhr, Reinhold. Christian realism and the political crisis. Radhakrishnan, Sarvepalli. The religion of the Spirit and the world's need. Sartre, Jean-Paul. Atheistic existentialism. Popper, Karl R. Critical rationalism. Russell, Bertrand. Philosophic rationality for a changing world. Hook, Sidney. Naturalism and democracy- Jaspers, Karl. A new humanism. Koch, Adrienne. Reason and values ; Toward a common faith. [WC]

Koch, Christopher John (Hobart, Tasmanien 1932-2013 Richmond, Tasmanien) : Australischer Schriftsteller Bibliographie : Autor 1985 Hasluck, Nicholas ; Koch, C[hristopher] J[ohn]. Chinese journey. (Fremantle, Australia : Fremantle Arts Centre Press, 1985). [Bericht ihrer Chinareise auf Einladung der Chinese Writers' Association 1981]. [WC]

Koch, Erwin Erasmus (Essen 1905-) Bibliographie : Autor 1960 Koch, Erwin Erasmus. Auf dem Dach der Welt : Tibet; die Geschichte der Dalai-Lamas. (Frankfurt a.M. : Nest, 1960). [WC] 1964 Koch, Erwin Erasmus. Rotchina ist anders. (Freiburg i.B. : Herder, 1964). (Herder-Bücherei ; Bd. 178). [WC]

Koch, Waldemar (Harzburg 1880-1963 Berlin) : Ingenieur, Professor für Betriebswirtschaft an der Technischen Hochschule Berlin Bibliographie : Autor 1910 Koch, Waldemar. Die Industrialisierung Chinas. (Berlin : Julius Springer, 1910). (Diss.). [Deu]

Koch-Miramond, Lydie (um 1991) : Physikerin, Präsidentin der Commission of Human Rights of the French Physical Society and of the Working group on Ethics in Science of Euroscience Bibliographie : Autor Report Title - p. 395 of 558

1991 Chine et les droits de l'homme. Sous la direction de Lydie Koch-Miramond, Jean Pierre Cabestan, Françoise Aubin, Yves Chevrier. (Paris : L'Harmattan, 1991).

Kocher, Anna (Büren, Kt. Bern 1897-1984 Goldiwil, Kt. Bern) : Missionarin Basler Mission, Krankenschwester Biographie 1926-1948 Anna Kocher ist Krankenschwester und Missionarin der Basler Mission in China. [BM]

Kocher, Hugo (Tübingen 1904-1972 München) : Schriftsteller, Illustrator Bibliographie : Autor Kocher, Hugo. Kulis, Schmuggler und Räuber : eine Erzählung aus China. (Donauwörth : Cassianeum, 1953). [WC]

Kockelmans, Joseph J. = Kockelmans, Joseph John (1923-2008) : Professor of Philosophy, University of Pittsburgh, Penn. Bibliographie : Autor 1996 [Kockelmans, Joseph J.]. Haidege'er de 'cun zai yu shi jian : dui zuo wie ji ben cun zai lun de ci zai de fen xi. Yuesefu Keke'ermansi zhu ; Chen Xiaowen, Li Chaojie, Liu Zongkun yi. (Beijing : Shang wu yin shu guan, 1996). [Abhandlung über Sein und Zeit von Martin Heidegger]. ĵ1FɁ'ǶMĊł͗ : ɓºƩã¹ǶMÃ'оM'ąĆ [WC]

Koeber, Raphael von (Nischni Nowgorod 1848-1923 Vokohama) : Deutsch-russischer Philosoph, Musiker, Professor für Philosophie, Latein, Griechisch, Deutsch Universität Tokyo Bibliographie : Autor 1925 [Koeber, Raphael von]. Xiao shuo de liu lan he xuan ze. Lu Xun yi. In : Yu si ; nos 49-50 (1925). Übersetzung von Koeber, Raphael von. Fragen und Antworten. In : Kleine Schriften : philosophische Phantasien, Erinnerungen, Ketzereien, Paradoxien. (Tokyo : S. Iwanami, 1918). 5җ'ҘɪÓ7ҙ [FiR5]

Koechlin, Edgard = Koechlin, Edgard Napoléon Auguste (Lille 1887-1932 Hong Kong) : Diplomat Biographie 1928-1932 Edgard Koechlin ist Konsul, dann Generalkonsul des französischen Konsulats in Shanghai. [BensN2]

Koehn, Alfred (um 1943) Bibliographie : Autor 1943 Koehn, Alfred. Kindesehrfurcht in China. (Peking : Lotus Court, 1943). Übers. von Guo, Jujing. Er shi si xiao shi xuan. ʛȵҚ͢7 [Konfuzianismus]. http://www.ruf.rice.edu/~asia/24ParagonsFilialPiety.html. [WC] Report Title - p. 396 of 558

Koenig, Louis William (1916-2011) : Professor of Government, New York University Bibliographie : Autor 1985 Congress, the presidency, and the Taiwan relations act. Ed. by Louis W. Koenig, James C. Hsiung, King-yuh Chang. (New York, N.Y. : Praeger, 1985). [WC]

Koenig, Ruth = Greenberg, Ruth (Bridgeport, Ct. 1927-2007) : Lehrerin Bibliographie : Autor 1995 Koenig, Ruth. The red blackboard : an American teacher in China. (Savannah, Ga. : Frederic C. Beil, 1995). [Bericht ihres Aufenthaltes mit Don Greenberg 1990-1991 als Fremdsprachenlehrer am Chengdu Institute of Technology und ihrer Reisen nach Leshan, Emei Shan, Hangzhou, Guilin, auf dem Yangzi von Chongqing bis Wuhan]. [Cla,WC]

Koeppen, Carl Friedrich = Köppen Karl Friedrich Nieder-Goerne, Altmark 1808-1863 Berlin) : Lehrer, Historiker, Journalist Bibliographie : Autor 1857-1859 Koeppen, Carl Friedrich Albert. Die Religion des Buddha = Lamaische Hierarchie und Kirche. Bd. 1-2. (Berlin : F. Schneider, 1857-1859). 1859 Koeppen, Carl Friedrich. Tibet und der Lamaismus bis zur Zeit der Monogolenherrschaft. (Berlin : G. Lange, 1859). [WC]

Koestler, Arthur = Kösztler, Artúr (Budapest 1905-1983 London, Selbstmord) : Ungarisch-englischer Schriftsteller, Journalist Bibliographie : Autor 1950 [Koestler, Arthur]. Po mie le de xin xin. Kesila'er deng zhu ; Li Shengwu yi. (Taibei : Hua guo chu ban she, 1950). Übersetzung von Koestler, Arthur. The God that failed : a confession. (New York, N.Y. : Harper, 1950). Ϳμͅ'͐ [WC] 1950 [Koestler, Arthur]. Yu zhong ji. Li Gao yi. (Taibei : Zi you Zhongguo she, 1950). Übersetzung von Koestler, Arthur. Hanged by the neck : an exposure of capital punishment in England. (Harmondsworth : Penguin Books, 1961). Ā”L [WC] 1961 Koestler, Arthur. The lotus and the robot. (New York, N.Y. : Macmillan, 1961). [Bericht seiner Reise Dez. 1958-Anfang 1959 nach Indien und Japan. Enthält Eintragungen über Zen-Buddhismus und Konfuzianismus]. [WC] 1977 [Koestler, Arthur]. Xue shu ying zhao nü lang. Kesite zhu ; Chen Cangduo yi. (Taibei : Da lin, 1977). Übersetzung von Koestler, Arthur. The call-girls : a tragi-comedy with prologue and epilogue. (London : Hutchinson, 1972). i)ѩқSҜ [WC] 1988 [Koestler, Arthur]. Zhong wu de hei an. Ase Kusile ; Dong Dongshan yi. (Beijing : Zuo jia chu ban she, 1988). (Zuo jia can kao cong shu). Übersetzung von Koestler, Arthur. Darkness at noon. (New York, N.Y. : Macmillan, 1941). ”Г'΄ [WC]

Koffler, Andreas Wolfgang = Andreas Xavier = Qu Shawei = Qu Ande (Krems 1603 oder 1612-1651 Kuangxi) : Jesuitenmissionar, mathematische und astronomische Kenntnisse Report Title - p. 397 of 558

Biographie 1645 Andreas Wolfgang Koffler tauft am Hof des Kaisers Ming-Kaisers Yongli in Südchina drei Kaiserinnen und mehrere Prinzessinnen. [BBKL] 1645 Andreas Wolfgang Koffler berechnet am Hof des Ming-Kaisers Yong den Kalender. [BBKL] 1646 Francesco Sambiasi reist nach Macao um Söldner und Waffen anzuwerben. Andreas Wolfgang Koffler begleitet sie nach China. [LiW 1]

Kofoed-Svendsen, Flemming Peter (Aakirbeby, Dänemark 1944-) : Minister Biographie 1993 Flemming Peter Kofoed-Svendsen besucht China. [BroK1]

Kogan, Pëtr Semenovic (1872-1932) : Russischer Schriftsteller Bibliographie : Autor 1931 [Kogan, Pëtr Semenovic]. Shimintu dai xu. Lu Xun yi. (1931). In : Lu Xun ri wen zuo pin ji. (Shanghai : Shanghai wen yi chu ban she, 1981) ; vol. 10. Übersetzung von Kogan, Pëtr Semenovic. [Geleitwort zu] Gladkov, Fedor. Tsement. (Moskva : Izd-vo Zemiliai fabrika, 1927). “ҝѢ“ ¥ʏ [FiR5]

Kögel, Eduard (Eppingen 1960-) : Lehrbeauftragter Center for Cultural Studies on Science and Technology in China Bibliographie : Autor 1933 Boerschmann, Ernst. Hongkong, Macao und Kanton : eine Forschungsreise im Perlfluss-Delta 1933. Hrsg. komm. u. eingel. von Eduard Kögel. (Berlin : De Gruyter, 2015). [WC] 2012 Kögel, Eduard. Ost-West-Dialoge : gedacht - gefühlt - gebaut : einhundert Jahre chinesische Architektur (1911-2011). In : Xia : intelligente Architektur. Sonderheft : West-Ost : von China lernen (2012). [AOI]

Kogelschatz, Hermann (Berlin 1940-) : Sinologe, Professor für Sinologie am Seminar für Sinologie und Koreanistik der Eberhard-Karls-Universität Tübingen Biographie 1961-1963 Hermann Kogelschatz macht Studienreisen und autodidaktische Sprachstudien in Indien, Japan, Korea und Taiwan. [Kog] 1963-1965 Hermann Kogelschatz studiert chinesische Geschichte, Literatur und Philosophie an der National Taiwan University in Taipei. Gleichzeitig ist er Deutschlehrer am Deutsch-chinesisischen Kulturinstitut, am Zentrum für europäische Sprachen des Kultusministeriums und im Erziehungsprogramm des staatlichen Fernsehens. [Kog] 1965-1974 Hermann Kogelschatz studiert Sinologie, Philosophie, Politologie, sowie nebenbei Ethnologie, Soziologie und Psychologie an den Universitäten Heidelberg und München. [Kog] Report Title - p. 398 of 558

1980 Hermann Kogelschatz promoviert in Sinologie, in Verbindung mit Philosophie und Politologie an der Ludwig-Maximilians-Universität München. [Kog] 1980-1982 Hermann Kogelschatz ist wissenschaftlicher Mitarbeiter am Institut für Geschichte der Naturwissenschaften der Universität München und Dolmetscher im Bereich Maschinenbau. [Kog] 1982-1994 Hermann Kogelschatz ist Prüfer und Vorsitzender für Übersetzer- und Dolmetscherprüfungen in Chinesisch am Bayerischen Kultusministerium. [Kog] 1983-1989 Hermann Kogelschatz ist Akademischer Rat am Institut für Ostasienkunde der Universität München. [Kog] 1989-1994 Hermann Kogelschatz ist wissenschaftlicher Mitarbeiter mit Lehrtätigkeit am Institut für Ostasienkunde der Universität München. [Kog] 1994- Hermann Kogelschatz ist Professor für Sinologie am Seminar für Sinologie und Koreanistik der Eberhard-Karls-Universität Tübingen. [Kam] 2003- Hermann Kogelschatz ist Leiter des Projektes "Erschliessung von chinesischen Collectanea in deutschen Bibliotheken - in europäischer Kooperation". [Kog]

Bibliographie : Autor 1967 Kogelschatz, Hermann. Ausgewählte Biographien aus dem Shiji von Sima Qian. Chinesisch-deutscher Tonbandkurs. (München : Institut für Ostasienkunde, Universität München, 1966). [Kog] 1981 Kogelschatz, Hermann. Bibliographische Daten zum frühen mathematischen Schrifttum China im Umfeld der "Zehn mathematischen Klassiker" (1. Jh.v.Chr. bis 7. Jh.n.Chr.). (München : Deutsches Museum für die Geschichte der Naturwissenschaften und der Technik, 1981). (Veröffentlichungen des Forschungsinstituts des Deutschen Museums für die Geschichte der Naturwissenschaften und der Technik ; Reihe B). 1986 Kogelschatz, Hermann. Wang Kuo-wei und Schopenhauer, eine philosophische Begegnung : Wandlung des Selbstverständnisses der chinesischen Literatur unter dem Einfluss der klassischen deutschen Ästhetik. (Stuttgart ; Wiesbaden : F. Steiner, 1986). (Münchener ostasiatische Studien ; Bd. 35). Diss. Univ. München, 1980. [Wang Guowei ; Arthur Schopenhauer].

Kögler, Ignaz = ### = Kögler, Ignatius = Dai Jinxian (Landsberg a. Lech 1680-1746 Beijing) : Jesuitenmissionar, Studium der Philosophie und Theologie, Professor, Astronom Biographie 1716 Ignaz Kögler kommt in Beijing an. [BBKL] 1719 Ignaz Kögler wird als Nachfolger von Kilian Stumpf Direktor des Astronomischen Ministerium. Er ist auch Leiter der kaiserlichen Sternwarte [BBKL]

Bibliographie : Autor 1713 Li xiang kao cheng. ([S.l. : s.n.], 1713). [Astronomische und logarithmische Abhandlung. 1737 ergänzt durch Ignaz Kögler]. źȹɬǹ 1723 Kögler, Ignaz. Huang dao zong xing tu. ([S.l. : s.n.], 1723). [Karte der Sterne]. Ҟǒҟȳг [CCT] Report Title - p. 399 of 558

1737 Pereira, André ; Kögler, Ignaz. Li xiang kao cheng. [Ergänzungen]. Bd. 1-10. (Beijing : [s.n.], 1737). [Astronomische Abhandlung in denen Ignaz Kögler und André Pereira die Arbeiten von Johannes Kepler, Giovanni Domenico Cassini und Isaac Newton vorstellen]. αȹɬǹ [Ger,Int] 1744 Kögler, Ignaz ; Haller von Hallerstein, August. Yi xiang kao cheng. ([S.l. : s.n.], 1744). [Abhandlung über astronomische Instrumente]. Ҡȹɬǹ [Need1] 1805 Koegler, Ignace [Kögler, Ignaz]. Notitiae S.S. Bibliorvm Judaeorvm in imperio sinensi. (Halae ad Salam : I.C. Hendelii, 1805). [Bibel, Altes Testament]. 1805 Kögler, Ignaz. Pekini Mathematici Tribunalis praesidis, mandarini secundi ordinis, adsessoris supremi tribunalis rituum, et antistitis missionum sinensium et japonicarum, Notitiae S. S.Bibliorum Judaeorum in imperio sinensi. Editia altera, auctior. Seriem chronologicam atque diatriben de sinicis S.S.Bibliorum versionibus addidit Christophor. Theophil. de Murr, cum tabula eanea. (Halae ad Salam : Formis et sumtu I.C. Hendelii, 1805). Erstes Werk, das umfassende Nachrichten über Juden in China enthält. [Wal 1] 1806 Murr, Christoph Gottlieb von. Versuch einer Geschichte der Juden in Sina [China] ; nebst P. Ignaz Köglers Beschreibung ihrer heiligen Bücher in der Synagoge zu Kai-feng-fu und einem Anhange über die Entstehung des Pentateuchs. (Halle : J.C. Hendel, 1806). http://sammlungen.ub.uni-frankfurt.de/freimann/content/titleinfo/814619. [MalR5]

Bibliographie : erwähnt in 1802 Murr, Christoph Gottlieb von. Litterae patentes imperatoris sinarum Kang-hi : sinice et latine ; com tabula aenea. Cum interpretatione R.P. Ignatti Koegleri. (Norimbergae et Altdorfii : Monathi et Kyssleri, 1802). [Kangxi ; Ignaz Kögler]. http://reader.digitale-sammlungen.de/resolve/display/bsb10219784.html. [Wol]

Kohl, Helmut = Kohl, Helmut Josef Michael (Ludwigshafen 1930-2017 Ludwigshafen) : Politiker Biographie 1993 Helmut Kohl besucht Beijing und trifft chinesische Persönlichkeiten wie Jiang Zeming und Li Peng. [Leut11:S. 77]

Kohl, Michael (um 1956) Bibliographie : Autor 1956 Kohl, Michael. Das völkerrechtliche Problem der Vertretung des Staates und der Anerkennung seiner Vertretungsorgane : unter besonderer Berücksichtigung der Rechte der Zentralen Volksregierung der Volksrepublik China. Diss. Univ. Jena, 1956. [WC] 1957 Kohl, Michael. Die Vertretung Chinas im internationalen Verkehr. (Berlin : Deutscher Zentralverlag, 1957). [WC]

Kohl, Paul (um 1911) Bibliographie : Autor 1911 Kohl, Paul ; Kleeberg, Paul. China, seine Post und seine Freimarken, 1878-1910. (Chemnitz : Kohl, 1911). [WC] Report Title - p. 400 of 558

1966 Kohl, Paul. Briefmarken Handbuch : China und Formosa. (Taipei : Cathay Philatelic Library, 1966). [WC]

Kohlberg, Alfred (San Francisco, Calif. 1887-1960 New York, N.Y.) : Geschäftsmann Biographie 1915 Alfred Kohlberg macht seine erste Geschäftsreise nach China um ein Export-Import Handel für Textilien aufzubauen. [ANB] 1939-1943 Alfred Kohlberg ist Vorsitzender des Executive Committee of the American Bureau for Medical Aid to China. [ANB] 1946 Alfred Kohlberg schliesst sich der antikommunistischen American China Policy Association an. Er wird Vize-Präsident, dann Vorsitzender. Die Association, die sich hinter Chiang Kai-shek stellt, ist nicht erfolgreich. [ANB]

Köhler, Günther (Dresden 1901-1958) : Professor für Geographie Technische Hochschule Dresden Biographie 1931-1933 Günther Köhler ist Professor für Geographie der Tsing Hua Universität Beijing [KöhG1] 1933 Günther Köhler macht eine Forschungsreise nach Nordost-Tibet. [KöhG1] 1934-1938 Günther Köhler ist Forscher und Berater der Yellow River Commission und macht Reisen in China. [Huang he]. [KöhG1]

Bibliographie : Autor 1927 Köhler, Günther. Ostasien (1914-1926) : China, Mandschurei, Korea. In : Geographisches Jahrbuch ; Bd. 42 (1927). [WC] 1929 Köhler, Günther. Der Hwang-Ho : eine Physiogeographie. (Gotha : Perthes, 1929). [Huang he]. [WC] 1954 Köhler, Günther. Besiedlung und Binnenwanderung in Chinas Nordwesten. In : Petermanns geographische Mitteilungen ; Jg. 98, H. 4 (1954). [WC] 1957 Köhler, Günther. Das Verkehrsnetz Chinas. In : Wissenschaftliche Zeitschrift der Hochschule für Verkehrswesen Dresden ; Bd. 5, H. 2 (1957). [WC]

Bibliographie : erwähnt in 1958 Fuchs, Walter. Günther Köhler in memoriam 1901-1958. In : Oriens extremus ; vol. 5, no 2 (1958). [AOI]

Köhler, Heinrich = Köhler, Gottfried Heinrich = Koehler, Heinrich (Potsdam 1852-1920 Potsdam) : Schriftsteller Bibliographie : Autor 1903 Köhler, Heinrich. Die Kaiserin von China : Erzählung nach dem Englischen. (Reutlingen : Ensslin & Laiblin, 1903). [WC]

Köhler, Joachim (Würzburg 1952-) : Philosoph Bibliographie : Autor Report Title - p. 401 of 558

2000 [Köhler, Joachim]. Fulidelixi Nicai & Kouxima Huagena. Zhao Leipeng yi zhe. (Taibei : Tan suo wen hua shi ye you xian gong si, 2000). (Shi ji ai lu ; 2. Tan suo cong shu ; 511). Übersetzung von Köhler, Joachim. Friedrich Nietzsche und Cosima Wagner : die Schule der Unterwerfung. (Berlin : Rowohlt, 1996). ҡŀ1ŀȕæç&ҢŁңěFџ [WC]

Kohler, Joseph (Offenburg 1849-1919) : Jurist, Professor für Rechtwissenschaften Berlin Bibliographie : Autor 1886 Kohler, Joseph. Das chinesische Strafrecht : ein Beitrag zur Universalgeschichte des Strafrechts. (Würzburg : Stahel, 1886). [WC] 1889 Kohler, Josef. Rechtsvergleichende Studien über islamitisches Recht : das Recht der Berbern, das chinesische Recht und das Recht auf Ceylon. (Berlin : C. Heymann, 1889). https://catalog.hathitrust.org/Record/008966860. [WC] 1908 Laotse. Tao te king : des Morgenlandes grösste Weisheit. Wiedergegeben von Josef Kohler. (Berlin : Rotschild, 1908). [Laozi. Dao de jing]. [WC]

Kohls, Georg (Graudenz 1885-1986 Amerika) : Missionar Berliner Mission Biographie 1911-1949 Georg Kohls ist Missionar in China. Zuerst in Huizhou, 1925-1931 in Yingde, 1933-1938 in Qujiang, 1838-1949 Superintdnden in Guangzhou. [LehH1:S. 27, 94-95, 147, 166]

Kohls, Lotti (1902-1989) : Deutsche Missionarin Bibliographie : Autor 1930 Kohls, Lotti. Yülan : ein Bild aus dem chinesischen Frauenleben. (Berlin : Buchhandlung der Berliner evangelischen Missionsgesellschaft, 1930). [WC] 1934 Kohls, Lotti. Die glückhafte Stimme unter den Frauen von Yingtak. (Berlin : Heimatdienst-Verlag, 1934). [Yingde]. [WC] 1941 Kohls, Lotti. Annedorles bunter Weg : Fahrt nach China und Kindheit in China eines auslandsdeutschen Mädchens Erleben. Mit 6 farbigen Vollbildern und Einband von Kurt Mann. (Stuttgart : D. Gundert Verlag, 1941. (Das Vogelnest). [WC]

Kohn, Albin = Kohn, Albin Jakub (1820-1880) : Pole Bibliographie : Autor 1875-1876 Przheval'skii, Nikolaj Michajlovic. Mongolija i strana Tangutov. Vol. 1-2. (Sankt Peterburg : [s.n.], 1875-1876) = Przheval'skii, Nikolaj Michajlovic. Reisen in der Mongolei, im Gebiet der Tanguten und den Wüsten Nordtibets in den Jahren 1870 bis 1873. Aus dem Russischen übersetzt und mit Anmerkungen versehen von Albin Kohn. (Jena : Hermann Costenoble, 1877). = Mongolia, the Tangut country, and the solitudes of northern Tibet, being a narrative of three years' travel in eastern high Asia.(London : S. Low, Marston, Searle, & Rivington, 1876). https://archive.org/stream/reisenindermongo00przh#page/n9/mode/2up. [KVK]

Kohn, Georges (Paris 1858-1930 Paris) Bibliographie : Autor 1884 Kohn, Georges. Autour du monde. (Paris : C. Lévy, 1884). [WC] Report Title - p. 402 of 558

Kohn, Livia = Knaul, Livia (1956-) : Direktorin School of Theology, Boston University ; Professorin Department of Religion, Division of Religious and Theological Studies, College and Graduate School of Arts and Sciences, Boston University Biographie 1974-1976 Livia Kohn studiert an der Georg-August-Universität Göttingen. [Kohn] 1976-1977 Livia Kohn studiert an der University of California, Berkeley. [Kohn] 1977-1980 Livia Kohn studiert an der Rheinischen Friedrich-Wilhelms-Universität Bonn. [Kohn] 1980 Livia Kohn promoviert an der Rheinischen Friedrich-Wilhelms-Universität Bonn. [Kohn] 1981 Livia Kohn erhält das Übersetzer-Diplom in Japanisch der Rheinischen Friedrich-Wilhelms-Universität Bonn. [Kohn] 1981-1986 Livia Kohn forscht am Research Institute for Humanistic Studies der Universität Kyoto. [Kohn] 1983-1986 Livia Kohn ist Assistant Organizer des International Kyoto Zen Symposium in Kyoto. [Kohn] 1985-1986 Livia Kohn ist Research Assistant am Institut du Hôbôgirin der Ecole française d'Extrême Orient in Kyoto. [Kohn] 1985-1986 Livia Kohn ist Assistant Editor der Cahiers d'Extrême-Asie. [Kohn] 1986-1987 Livia Kohn forscht am Center for Chinese Studies der University of Michigan. [Kohn] 1987-1988 Livia Kohn ist Visiting Assistant Professor an der University of Michigan, Ann Arbor. [Kohn] 1988-1991 Livia Kohn forscht am Fairbank Center for East Asian Studies der Harvard University. [Kohn] 1988-1992 Livia Kohn ist Assistant Professor am Department of Religion der Boston University. [Kohn] 1989-1993 Livia Kohn ist Associate Editor von Taoist resources. [Kohn] 1990 Livia Kohn habilitiert sich an der Georg-August-Universität Göttingen. [Kohn] 1991-1993 Livia Kohn forscht am Research Institute for Humanistic Studies der Universität Kyoto. [Kohn] 1992-1999 Livia Kohn ist Associate Professor am Department of Religion der Boston University. [Kohn] 1994-2006 Livia Kohn ist Mitglied des Editorial Board der Revue bibliographique de sinologie. [Kohn] 1996-1997 Livia Kohn forscht am Research Institute for Humanistic Studies der Universität Kyoto. [Kohn] 1997 Livia Kohn ist Visiting Associate Professor am Stanford Center in Kyoto. [Kohn] 1997- Livia Kohn ist Mitglied des Editorial Board von Chinesische Medizin. [Kohn] 1998 Livia Kohn ist Visiting Adjunct Professor an der Eötvös Lorand-Universität in Budapest. [Kohn] 1999 Livia Kohn ist Visiting Associate Professor am Stanford Center in Kyoto. [Kohn] 1999-2006 Livia Kohn ist Professorin am Department of Religion der Boston University. [Kohn] 2000-2006 Livia Kohn ist Adjunct Professor der Eötvös Lorand-Universität in Budapest. [Kohn] 2002- Livia Kohn ist Mitglied des Editorial Board von Chinese history of science and technology in taoism. [Kohn] Report Title - p. 403 of 558

2003-2007 Livia Kohn ist Adjunct Professor am Union Institute, Cincinnati, Ohio. [Kohn] 2004- Livia Kohn ist Adjunct Professor an der Shandong-Universität, Jinan. [Kohn] 2006- Livia Kohn ist Direktorin des Online Certificate on Asian Religions and Healing der School of Theology der Boston University. [Kohn] 2007 Livia Kohn ist Visiting Professor an der San Francisco State University. [Kohn]

Bibliographie : Autor 1981 Kohn, Livia. Leben und Legende des Ch'en T'uan. (Frankfurt a.M. : Lang, 1981). (Würzburger Sino-Japonica ; Bd. 9). Diss. Univ. Bonn, 1980). [WC] 1987 Kohn, Livia. Seven steps to the tao : Sima Chengzhen's Zuowanglun. With a preface by Isabelle Robinet. (Nettetal : Steyler, 1987). (Monumenta serica monograph series ; 20). [Enthält Auszüge aus Zuo wang lun]. [WC] 1989 Taoist meditation and longevity techniques. Ed. by Livia Kohn ; in cooperation with Yoshinobu Sakade. (Ann Arbor, Mich. : University of Michigan, Center for Chinese Studies, 1989). (Michigan monographs in Chinese studies ; vol. 61). [WC] 1991 Kohn, Livia. Early Chinese mysticism : philosophy and soteriology in the taoist tradition. (Princeton, N.J. : Princeton University Press, 1991). [WC] 1993 Kohn, Livia. The taoist experience : an anthology. (Albany, N.Y. : State University of New York Press, 1993). (SUNY series in Chinese philosophy and culture). [WC] 1995 Kohn, Livia. Laughing at the tao : debates among buddhists and taoists in medieval China. (Princeton, N.J. : Princeton University Press, 1995). [Xiao dao lun von Zhen Luan]. [WC] 1998 Lao-tzu and the Tao-te-ching. Ed. by Livia Kohn and Michael LaFargue. (Albany, N.Y. : State University of New York Press, 1998). [Laozi. Dao de jing]. [WC] 1998 Kohn, Livia. God of the dao : Lord Lao in history and myth. (Ann Arbor, Mich. : University of Michigan, Center for Chinese Studies, 1998). (Michigan monographs in Chinese studies ; 84). [WC] 2000 Daoism handbook. Ed. by Livia Kohn. (Leiden : Brill, 2000). (Handbuch der Orientalistik ; Abt. 4. China ; Bd. 14). [WC] 2001 Kohn, Livia. Daoism and Chinese culture. (Cambridge, Mass. : Three Pinese Press, 2001). [WC] 2002 Daoist identity : history, , and ritual. Ed. by Livia Kohn and Harold D. Roth. (Honolulu, Hawaii : University of Hawai'i Press, 2002). [WC] 2003 Women in daoism. Ed. by Catherine Despeux and Livia Kohn. (Cambridge, Mass. : Three Pine Press, 2003). [Des] 2003 Kohn, Livia. Monastic life in medieval daoism : a cross-cultural perspective. (Honolulu, Hawaii : University of Hawai'i Press, 2003). [WC] 2004 Kohn, Livia. Cosmos and community : the ethical dimension of daoism. (Cambridge, Mass. : Three Pines Press, 2004). [WC] 2004 Kohn, Livia. The daoist monastic manual : a translation of the Fengdao kejie. (New York, N.Y. : Oxford University Press, 2004). (American Academy of Religion texts and translations series). [WC] 2005 Kohn, Livia. Health and long life the Chinese way. By Livia Kohn ; in cooperation with Stephen Jackowicz. (Cambridge, Mass. : Three Pines Press, 2005). [WC] Report Title - p. 404 of 558

2006 Daoist body cultivation : traditional models and contemporary practices. Ed. by Livia Kohn. (Magdalena, New Mexico : Three Pines Press, 2006). [WC] 2008 Kohn, Livia. Chinese healing exercises : the tradition of daoyin. (Honolulu, Hawaii : University of Hawai'i Press, 2008). [WC] 2008 Kohn, Livia. Introducing daoism. (New York, N.Y. : Routledge, 2008). (World religions). [WC] 2008 Kohn, Livia. Meditation works : in the daoist, buddhist, and hindu traditions. (Magdalen, New Mexico : Three Pines Press, 2008). [WC]

Köhrer, Erich (Aachen 1883-1927 Berlin) : Journalist Bibliographie : Autor 1913 Köhrer, Erich. Wie man den Faust in China spielt. In : General-Anzeiger : Badische neueste Nachrichten ; Nr. 196 (1913). [Goethe]. [WC]

Kohrt, Günter (Berlin 1912-1982 Berlin) : Diplomat, Politiker Biographie 1964-1966 Günter Kohrt ist Botschafter der Botschaft der Deutschen Demokratischen Republik in Beijing. [Wik]

Kojève, Alexandre = Kozevnikov, Aleksandr Vladimirovic (Moskau 1902-1968 Paris) : Russisch-französischer Philosoph Bibliographie : Autor 2005 [Kojève, Alexandre]. Heige'er dao du. Keyefu zhu ; Jiang Zhihui yi. (Nanjing : Feng huang chu ban chuan mei ji tuan, 2005). (Ren wen yu she hui yi cong). Übersetzung von Kojève, Alexandre. Introduction à la lecture de Hegel : leçons sur La phénoménologie de l’esprit, professées de 1933 à 1939 à l’Ecole des hautes-études. (Paris : Gallimard, 1947). FɁǡ [WC]

Kojima, Sabine (um 1994) Bibliographie : Autor 1994 Kojima, Sabine. Bilder und Zerrbilder des Fremden : Tibet in einer Erzählung Ma Jians. (Bochum : Brockmeyer, 1994). (Chinathemen ; Bd. 83). [WC]

Kok, Arie (1883-1951) : Niederländischer Diplomat ; Missionar Pentecostal Missionary Union Biographie 1912-1919 Arie Kok ist Chancellor der niederländischen Gesandtschaft Beijing. [Int]

Koken, Ernst = Koken, Ernst Friedrich Rudolph Karl (Braunschweig 1860-1912 Tübingen) : Paläntologe Bibliographie : Autor 1885 Koken, Ernst. Ueber fossile Säugethiere aus China. In : Palaeontologische Abhandlungen ; vol. 3, no 2 (1885). [WC] Report Title - p. 405 of 558

1900 Koken, Ernst. Über triassische Versteinerungen aus China. In : Neues Jahrbuch für Mineralogie, Geologie und Palaeontologie ; Bd. 1 (1900). https://archive.org/details/neuesjahrbuchfrm19001leon/page/n6. [WC]

Kokoschka, Oskar (Pöchlarn, Niederösterreich 1886-1980 Montreux) : Maler, Schriftsteller Kolakowski, Leszek (Radom, Polen 1927-2009 Oxford) : Polnischer Philosoph Bibliographie : Autor 1991 [Kolakowski, Leszek]. Bogesen. Kelakefusiji ; Mou Bin yi. (Beijing : Zhongguo she hui ke xue chu ban she, 1991). Übersetzung von Kolakowski, Leszek. Bergson. (Oxford : Oxford University Press, 1985). ʓFʔ [WC]

Kolb, A. (um 1960) Bibliographie : Autor 1960 Kolb, A. Bilder aus China. (Braunschweig : Westermann, 1960). (Westermann-Dia-Reihen Erdkunde). [50 Farbdias, 2 Begleithefte]. T. 1 : Nördlicher Teil. T. 2 : Südlicher Teil. [WC]

Kolb, David (New York, N.Y. 1939-) : Charles A. Dana Professor of Philosophy, Department of Philosophy and Religion, Bates College, Maine Bibliographie : Autor 2004 [Kolb, David]. Chun cui xian dai xing pi pan : Heige'er, Haidege'er ji qi yi hou. Zang Peihong yi. (Beijing : Shang wu yin shu guan, 2004). (Xian dai xing yan jiu yi cong). Übersetzung von Kolb, David. The critique of pure modernity : Hegel, Heidegger, and after. (Chicago : University of Chicago Press, 1986). ǧ½¤¥ſǏ0 : FɁĵ1FɁȡȢϩ͙ [WC]

Kolb, Peter (Dörflas = Marktredwitz 1675-1726 Neustadt an der Aisch) : Lehrer, Völkerkundler Bibliographie : Autor 1787 Kolb, Peter. A collection of voyages and travels : containing I. The voyage of Peter Kolben, A.M. to the Cape of Good Hope. II. A voyage to China, by Lewis Le Compte. III. Anecdotes of the elephant, from Wolfs Travels. (Philadelphia : William Spotswood, 1787). [Louis Le Comte]. [WC]

Kolb, Raimund = Kolb, Raimund Theodor (Nürnberg 1949-) : Sinologe, Professor für Sinologie, Institut für Sinologie, Universität Würzburg Biographie 1973-1976 Raimund Kolb studiert Sinologie an der Freien Universität Berlin. [Kol] 1976-1979 Raimund Kolb studiert an der Shifan daxue und Taiwan daxue in Taipei. [Kol] 1982-1993 Raimund Kolb unternimmt zahlreiche Forschungsaufenthalte in der Volksrepublik China. [Kol] Report Title - p. 406 of 558

1985 Raimund Kolb promoviert in Sinologie an der Freien Universität Berlin. [Kol] 1994 Raimund Kolb habilitiert sich in Sinologie an der Freien Universität Berlin. [Kol] 1998- Raimund Kolb ist Professor für Sinologie am Institut für Sinologie der Universität Würzburg. [Kam]

Bibliographie : Autor 1991 Kolb, Raimund Theodor. Die Infanterie im alten China : ein Beitrag zur Militärgeschichte der Vor-Zhan-Guo-Zeit. (Mainz : P. von Zabern, 1991). (Materialien zur allgemeinen und vergleichenden Archäologie ; Bd. 43). Diss. Freie Universität Berlin, 1985. 1992 Kolb, Raimund Theodor. Landwirtschaft im alten China. (Berlin : Systema Mundi, 1992). Teil I. Shang yin. [Kol] 1996 Kolb, Raimund Theodor. Die ostasiatische Wanderheuschrecke und ihre Bekämpfung unter besonderer Berücksichtigung der Ming- und Qing-Zeit (1368-1911). (Heidelberg : Edition Forum, 1996). (Würzburger sinologische Schriften). Habil. Freie Universität Berlin, 1994. [Vitt]

Kolin, Philip C. (1945-) : Professor College of Arts and Letters, University of Southern Mississippi Bibliographie : Autor 1990-1991 Kolin, Philip C. ; Shao, Sherry. The first production of A streetcar named desire in Mainland China. In : The Tennessee Williams literary journal ; vol. 2, no 1 (1990-91). [AOI]

Kölkenbeck, H.M. (Miss) (um 1899) Bibliographie : Autor 1899 Kölkenbeck, H.M. (Miss). Saved at eighty-six. The story of Mrs. Hu. (London : Morgan & Scott, China Inland Mission, 1899). [WC]

Kollár, Miroslav (Levice, Slowakei) 1968-) : SVD, Steyler Missionar, Dozent für Missionswissenschaft, Philosophisch-Theologischen Hochschule SVD Sankt Augustin Bibliographie : Autor 2011 Kollár, Miroslav. Ein Leben im Konflikt : P. Franz Xaver Biallas SVD (1878–1936) : Chinamissionar und Sinologe im Licht seiner Korrespondenz. (St. Augustin: Institut Monumenta Serica, 2011). [WC]

Kollbeck, Friedrich = Kollbeck, Friedrich Wilhelm (1819-1887) : Deutscher Bibliographie : Autor 1883 Kollbeck, Friedrich. Ueber Porphyrgesteine des südöstlichen China. (Berlin : [s.n.], 1883). [Vulkanische Gesteine]. [WC]

Kollbrunner, Ulrich (1852–1932) : Schweizer Sekundarlehrer Bibliographie : Autor 1929 Kollbrunner, Ulrich. Meine Reise nach Sumatra, den Philippinen und Südchina. Zürich : J. Rüegg Söhne, 1929). [Yuan] Report Title - p. 407 of 558

Kollecker, Carl August (Langkischkern, Ostpreussen 1857-1943) : Missionar Berliner Mission, Erziehungsgehilfe, Superintendent Biographie 1883-1923 Carl August Kollecker ist Missionar der Berliner Mission in Guangzhou. Nach dem Brand von Guangzhou 1898 baut er eine Missionsstation auf der Insel Xiafangcun (Jianxi). 1923 reist er krankheitshalber nach Deutschland zurück. [LehH1:S. 21, 93,SunL1] 1920 Carl August Kollecker gründet eine Seminarvorschule in Guangzhou. [LehH1:S. 39] 1922 Siegfried Knak, Carl August Kollecker, Wilhelm Leuschner und Carl Johannes Voskamp nehmen an der christlichen National-Konferenz in Shanghai teil. Ein Ergebnis ist die Bildung eines Nationalen Christenrats für China. [LehH1:S. 7, 9]

Koller, Gottfried (um 1952) Bibliographie : Autor 1952 Koller, Gottfried. Kastalien und China : [Bemerkungen zu Herman Hesses Werk "das Glasperlenspiel"]. In : Annales Universitatis Saraviensis ; vol. 1 (1952). http://jessicatrommler.tk/download/zeXyOQAACAAJ-kastalien-und-china. [WC]

Köllmann, Erich (Leipzig 1906-1986) : Kunsthistoriker, Direktor Kunstgewerbemuseums Köln Bibliographie : Autor 1952 Köllmann, Erich. Chinoiserie. Reallexikon zur Deutschen Kunstgeschichte, Bd. 3 (1952). http://www.rdklabor.de/wiki/Chinoiserie .

Kollmar-Paulenz, Karenina (1958-) : Professorin für Religionswissenschaft, Universität Bern Bibliographie : Autor 2002 Tractata Tibetica et Mongolica : Festschrift für Klaus Sagaster zum 65. Geburtstag. Hrsg. von Karenina Kollmar-Paulenz und Christian Peter. (Wiesbaden : O. Harrassowitz, 2002). (Asiatische Forschungen ; Bd. 145). [WC]

Kollwitz, Käthe (Königsberg 1867-1945 Moritzburg bei Dresden) : Grafikerin, Malerin, Bildhauerin Biographie 1979 Die erste Kunstausstellung im Rahmen des deutsch-chinesischen Kulturabkommens in Beijing wird Käthe Kollwitz gewidmet [Leut3:S. 277]

Kolmas, Josef (Temice, Tschechoslowakei 1933-) : Professor Masaryk University, Sinologe, Tibetologe, Direktor Oriental Institute of the Academy of Sciences, Czech Republic Biographie 1957-1959 Josef Kolmas studiert am Central Institute of Minority Nationalities = Zhong yang min zu xue yuan in Beijing [Gal18] 1958-1960 Josef Kolmas studiert an der Beijing University. [Gal18] Report Title - p. 408 of 558

1994-2010 Josef Kolmas ist Direktor Oriental Institute of the Academy of Sciences, Czech Republic. [Gal18]

Bibliographie : Autor 1967 Kolmas, Josef. Tibet and imperial China : a survey of Sino-Tibetan relations up to the end of the Manchu Dynasty in 1912. (Canberra : Australian National University, 1967). [WC] 1971 Kolmas, Josef. Prague collection of Tibetan prints from Derge : a facsimile reproduction of 5,615 book-titles printed at the Dgon-Chen and Dpal-Spungs monasteries of Derge in Eastern Tibet. (Wiesbaden : Harrassowitz, 1971). [WC] 1978 Kolmas, Josef. Tibetan books and newspapers : Chinese collection : with bibliographical notes. (Wiesbaden : O. Harrassowitz, 1978). (Asiatische Forschungen, Bd. 62) [WC] 1991 Tibetská kniha mrtvých : thödol : vysvobození v bardu skrze naslouchání. Übers. von Josef Kolmas. Praha : Odeon, 1991 [Übers. von The Tibetan book of the dead, Buddhismus]. [WC]

Bibliographie : erwähnt in 2003 Studia Sinica et Tibetica : dedicated to Josef Kolmas to his 70th birthday. Ed. by Lygzima Chalupkova. (Praha : Academia Publ. House, 2003). (Archiv orientalni ; vol. 71, no 3 (2003). [WC]

Kolosov, Aleksei Ivanovich (Ardatov 1897-1956 Moskau) : Schriftsteller, Journalist Bibliographie : Autor 1929 Eluosi duan pian jie zuo ji. Shui Moshe bian yi. Vol. 1-2. (Shanghai : Shui mo shu dian, 1929). [Übersetzung russischer Erzählungen]. ˚˛z34íº¶ [Enthält] : Vol. 1 : Mikhail Artsybashev, Mikhail Lermontov, Fyodor Dostoyevsky, Vladimir Galaktionovich Korolenko, Vsevolod Michajlovic Garshin, Aleksandr Kuprin, Aleksei Ivanovich Kolosov. Vol. 2 : Anton Chekhov, Aleksandr Pushkin, Vsevolod Michajlovic Garshin, Nikolai Semyonovich Leskov, Leo Tolstoy, Vyacheslav Shiskov. [WC,Gam1]

Koltès, Bernard-Marie (Metz 1948-1989 Paris) : Schriftsteller, Dramatiker, Regisseur Bibliographie : Autor 1997 [Koltès, Bernard-Marie]. Ge'erdesi ju zuo xuan. Ge'erdesi ; Yang Lili yi, dao du. (Taibei : Gui guan tu shu gu fen you xian gong si, 1997). (Gui guan shi jie wen xue ming zhu ; 91). [Übersetzung ausgewählter Dramen von Koltès]. Вž1Ò̐º7 [WC]

Kolthoff, Kjell = Kolthoff, Kjell Gustaf Adolf Henrik (Uddevalla 1871-1947 Rasbo, Uppsala) : Schwedischer Schriftsteller, Kunstmaler, Konservator Uppsala Bibliographie : Autor 1932 Kolthoff, Kjell. Studies on birds in the Chinese provinces of Kiangsu and Anhwei 1921-22. (Göteborgs Kungliga Vetenskaps- och Vitterhets-Samället: Göteborgs Kungliga Vetenskaps- och Vitterhets-Samhälles handlingar ; Ser. B, Matematiska och naturvetenskapliga skrifter ; 5. Följden, Bd. 3, No. 1 (1932). [Jiangsu, Anhui]. [WC] Report Title - p. 409 of 558

Bibliographie : erwähnt in 1950 Hammer, Karl. Über einige von Kjell Kolthoff und anderen in China gesammelten Hymenoptera Chrysididae, Cleptidae, Mutillidae. (Berlin : Natura ; Stockholm : Almquist & Wiksell, 1950). (Arkiv för zoologi, Bd. 42, A, Nr. 8). [Hautflügler]. [WC]

Kolumbus, Christoph = Colombo, Cristoforo (1451-1506) : Italienischer Seefahrer Biographie 1489 Christoph Kolumbus entdeckt den Seeweg nach Amerika. [Wie 1]

Komarek, Alfred (Bad Aussee 1945-) : Österreichischer Schriftsteller Bibliographie : Autor 2001 [Komarek, Alfred]. Ji ti sha ren cun. Afoliede Kemalie zhu ; Qiu Cizhen yi. (Taibei : Gao bao guo ji, 2001). (De yu qu, xin lang wen xue ; 1). Übersetzung von Komarek, Alfred. Polt muss weinen : Kriminalroman. (Innsbruck : Haymon, 1998). ¶lj͓_, [WC]

Kong, Chang (um 1925) Bibliographie : Autor 1925 Yan, Bing ; Kong, Chang ; Chen, Gu. Jin dai xi ju jia lun. (Shanghai : Shang wu yin shu guan, 1925). (Dong fang wen ku ; 63). [Abhandlung über Hermann Sudermann, Gerhart Hauptmann, Maurice Maeterlinck, Gabriele D'Annunzio]. ˒¥Б̐*Ü [WC]

Kong, Deming (um 2002) Bibliographie : Autor 2002 Germanistikforschung : Festschrift für Prof. Zhang Weilian zum 100. Geburtstag = Rierman xue yan jiu : He Zhang Weilian xian sheng bai sui hua dan lun wen ji. Kong Deming, Hua Zongde Hrsg. (Shanghai : Shanghai Foreign Language Education Press, 2002). ­ѣÖiȦȏҤҥҦҧȨ.ǪҨěҩ܇¶ [AOI]

Kong, Fanping (um 1990) Bibliographie : Autor 1990 [Bourdelle, Antoine]. Yi shu jia yan zhong de shi jie : Aimi'er-Antuowani Bude'er guan you yi shu yu sheng shuo di sui bi. Aimi'er-Antuowani Bude'er zhu ; Kong Fanping, Sun Lirong bian yi. (Shenyang : Liaoning mei shu chu ban she, 1990). Übersetzung von Bourdelle, Antoine. Ecrits sur l'art et sur la vie. Illustrés de dessins de l'auteur. Présentés par Gaston Varenne. (Paris : Plon, 1955). ðҪ*Џ”' † : ˣ˦ɁűĨҫæ›1ɁҬҭðҪĊ.Ȑ'²Ļ [WC]

Kong, Fanyun (um 1984) Bibliographie : Autor Report Title - p. 410 of 558

1977 [Orwell, George]. Dong wu nong zhuang : she xiang, jiao shou xing, qiong ren de mo ri deng. Ouwei'er zhu ; Kong Fanyun yi. (Taibei : Zhi wen chu ban she, 1977). (Cin chao wen ku ; 168). Übersetzung von Orwell, George. Animal farm : a fairy story. (London : Secker & Warburg, 1945). ȾȺҮɰ : үȹ, ҰұҲ, ҳ_'ȷ­Ҵ [WC] 1980 [Cheever, John]. Dan yuan shan zhuang. Qifu zhu ; Kong Fanyun yi. (Taibei : Zhi wen chu ban she, 1980). (Xin chao wen ku ; 225). Übersetzung von Cheever, John. Bullet Park : a novel. (New York, N.Y. : Knopf, 1969). ҵЗҶɰ [WC] 1982 [Cheever, John]. Yuehan Qifu min zuo ji : jing xuan Yuehan Qifu shi er pian duan pian jie zuo. Yuehan Qifu zhu ; Kong Fanyun yi. (Taibei : Zhi wen chu ban she, 1982). (Xin chao wen ku ; 263). [Übersetzung von Erzählungen von Cheever]. Tҷ. äҸˆº¶ : ¼7Tҷ. äҸȵʛ434ςº [WC] 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). Ɠň©L : ěžҹƓҺ [WC]

Kong, Haili (um 1987) Bibliographie : Autor 1987 [Maugham, W. Somerset]. Ju jiang yu jie zuo : Maomu lun shi jie shi da xiao shuo jia. Maomu zhu ; Kong Haili [et al.] yi. (Shanghai : Hua dong shi fan da xue chu ban she, 1987). Übersetzung von Maugham, W. Somerset. Great novelists and their novels : essays on the ten greatest novels oft he world and the men and women who wrote them. (Philadelphia : John C. Winston, 1948). һҼĊςº : ҽà †ȵ5I* [WC]

Kong, Jiesheng (Guangzhou 1952-) : Schriftsteller Bibliographie : Autor 1988 Kong, Jiesheng. Xi chuang ke meng. (Nanchang : Jiangxi ren min chu ban she, 1988). (Zhongguo zuo jia kan wai guo). [Reise 1986 nach Amerika und 1987 nach Deutschland ]. ȕЖҾĸ [Leut11]

Kong, Jue (1920-1966) : Schriftsteller Bibliographie : Autor 1954 Kung, Djüe [Kong, Jue]. Schüsse am Bayangsee : Roman. Nach einer englischen Übersetzung übertr. von Eduard Klein. (Berlin : Verlag Volk und Welt, 1954). Übersetzung von Kong, Jue. Xin er nü ying xiong xu zhuan. (Shanghai : Xin wen yi chu ban she, 1952). ƍ˥SͤЮҿö [WC]

Kong, Minghui (um 1983) Bibliographie : Autor [Bonzon, Paul-Jacques]. Ximitela de gu er. Baoluo-Yake Bangzong zhu ; Kong Minghui, Ye Jiwen yi. (Beijing : Zhongguo shao nian er tong chu ban she, 1983). Übersetzung von Bonzon, Paul-Jacques. Les orphelins de Simitra : le relais de l'Empereur. (Paris : Hachette, 1955). ȕ˦o'ӀŢ [WC] Report Title - p. 411 of 558

Kong, Poyun (um 1988) Bibliographie : Autor 1988 [Woolf, Virginia]. Dai luo wei fu ren. Hang Xiang deng ta ; Weiqinniya Wu'erfu zhu ; Chen Huihua, Kong Poyun deng yi. (Taibei : Zhi wen, 1988). (Xin chao shi jie ming zhu ; 47). Übersetzung von Woolf, Virginia. Mrs. Dalloway. (New York, N.Y. : Harcourt, Brace and Co., 1925). Übersetzung von Woolf, Virginia. To the lighthouse. (London : Hogarth Press, 1927). ӁΈđ@_.ӂӃӄ· [WC]

Kong, Quan (1955-) : Deputy-Director CPC Central Committee Central Office for Foreign Affairs Biographie 1977-1982 Kong Quan ist Botschaftsoffizier der chinesischen Botschaft in Brüssel, Belgien. [CV] 1996-1999 Kong Quan ist Counsellor der chinesischen Botschaft in Paris. [CV]

Bibliographie : Autor 1988 [Perrault, Gilles]. Hua du xue an. Peiluo ; Kong Quan, Wang Yingying yi. (Beijing : Zhongguo wen lian chu ban gong si, 1988). Übersetzung von Perrault, Gilles. Le dérapage. (Paris : Mercure de France, 1987). ϗФ̢͔ [WC]

Kong, Raoyu (um 1987) Bibliographie : Autor 1987 Bai, Xianyong. Enfance à Guilin : roman. Trad. par Francis Marche et Kong Raoyu. (Aix-en-Provence : Alinéa, 1987. Übersetzung von Bai, Xianyong. Yu qing sao. In : Kan xian dai wen xue ; no 1 (1960). = (Xianggang : Wen xue yan jiu she, 1967). ЇӅӆ [Pino24]

Kong, Shangren (Qufu 1648-1718) : Dramatiker, Dichter Bibliographie : Autor 1968 Kchung, Sang-zen [Kong, Shangren]. Vejir s broskvovymi kvet. Transl. by Dana Kalvadona (Praha : Odeon, 1968). [Kong, Shangren. The peach-blossom fan]. [WC] 1976 K'ung, Shang-jên. The peach blossom fan. Translated by Chen Shih-hsiang and Haraold Acton ; with the collaboration of Cyril Birch. (Berkeley, Calif. : University of California Press, 1976). [Kong, Shangren. Tao hua shan].

Kong, Shangyang (um 1989) Bibliographie : Autor 1989 [Berlin, Isaiah]. Qi meng de shi dai : shi ba shi ji zhe xue jia. I Bolin bian zhu ; Kong Shangyang, Yang Shen yi. (Beijing : Guang ming ri bao chu ban she, 1989). (Tai Yang Shen yi cong). Übersetzung von Berlin, Isaiah. The age of enlightenment : the 18th century philosophers, selected, with introduction and interpretaive commentary. (New York, N.Y. : New American Library, 1956) ʗʘ'ł¥ : ȵDŽ ʙĄô* [WC] Report Title - p. 412 of 558

Kong, Xiangxi (Taigu, Shanxi 1881-1967 Locust Valley, N.Y.) : Politiker, Bankier, Finanzminister Biographie 1932-1933 Kong Xiangxi reist durch Deutschland. [MartB2:S. 181] 1936 Hans KIein macht einen Warenaustausch-Vertrag mit Finanzminister Kong Xiangxi. [Wik] 1937 Kong Xiangxi hält sich in Deutschland auf. Er verhandelt über den Fortgang der HAPRO-Geschäfte und die Wirtschaftsbeziehungen mit Adolf Hitler und Hermann Göring. Hitler meinte dass Deutschland als Industriestaat und China als ein Land reich an Rohstoffen und Bodenprodukten seien auf natürliche Weise auf den Austausch zum beiderseitigen Vorteil angewiesen. [Leut7:S. 54-55]

Kong, Xiangyi (um 1982) Bibliographie : Autor 1982 [Tsumura, Setsuko ; Steinbeck, John ; Berkhof, Aster]. Chen zhong de sui yue. Jincun Jie ; Jin Zhong yi. (Jinan : Shandong ren min chu ban she, 1982). ÑÈ'Ӈ˭ [Enthält] : [Steinbeck, John]. Xiao hong ma. Yuehan Sitanbeike zhu. Kong Xiangyi yi. Übersetzung von Steinbeck, John. The red pony. In : The North American review ; vol. 236, no 5 (Nov. 1933). 5̳ [Berkhof, Aster]. Tao zai huo shan shang di so lian. Asite'er Bie'erkehuofo zhu. Zou Liezhen yi. ӈMΪҶĶ'ӉӊӈMΪҶĶ'Ӊӊ [WC]

Kong, Xiaojiong (um 1994) Bibliographie : Autor 1992 [Burroughs, William S.]. Chi luo de wu can. Weilian Balesi zhu ; Peng Xiaofeng, Kong Xiaojiong yi. (Hangzhou : Zhejiang wen yi chu ban she, 1992). Übersetzung von Burroughs, William S.. Naked lunch. (New York, N.Y. : Grove Press, 1959). Ӌӌ'ГӍ [WC] 1993 [Woolf, Virginia]. Wu'erfu sui bi ji. Wu'erfu ; Kong Xiaojiong, Huang Mei yi. ( : Hai tian chu ban she, 1993). [Übersetzung der Essays von Woolf]. ӎɁӏ²Ļ¶ [WC] 1994 [Woolf, Virginia]. Chun jing zhi quan : Wu'erfu sui bi ji. Weijiniya Wuerfu zhu ; Kong Xiaojiong, Huang Mei yi. (Taibei : You shi wen hua, 1994). (Ming jia guan chang ; 6. Sui bi xi lie). [Übersetzung der gesammelten Essays von Woolf]. ǎӐvӑ : ӎžӏӒ³¶ [WC]

Kong, Yangeng (um 1988) Bibliographie : Autor 1988 Long, Fei ; Kong Yangeng. Qiehefu zhuan. (Tianjin : Nan kai da xue chu ban she, 1988). [Biographie von Anton Pavlovich Chekhov]. ťŦ@ [WC]

Kong, Zhaoyu (um 1981) Report Title - p. 413 of 558

Bibliographie : Autor 1981 [Verne, Jules]. Angdifei'er shi fu qi yu ji. Rule Fan'erna zhu ; Kong Zhaoyu, Ma Heqing yi. Pt. 1-2. (Beijing : Zhongguo qing nian chu ban she, 1981). (Fan'erna xuan ji). Übersetzung von Verne, Jules. Mirifiques aventures de Maître Antifer. (Paris : J. Hetzel, 1894). (Les voyages extraordinaires. Bibliothèque d'éducation et de récréation). ӓ ˷ɳɁ˗ӔĘ̖a [WC]

König, Inigo Maximilian (1904-1964 Shaowu) : Apostolischer Präfekt Biographie 1938-1964 Ingo Maximilian König ist Apostolischer Präfekt in Shaowu. [Int]

König, Johannes (1903-1966) : Deutscher Diplomat, Politiker Biographie 1953-1955 Johannes König ist Botschafter der Botschaft der Deutschen Demokratischen Republik in Beijing. [H-Asia]

Koninckx, Christian (1948-) : Professor, Kurator der Bibliothek Universität Brüssel Bibliographie : Autor 1732-1733 Campbell, Colin. A passage to China : Colin Cambell's diary of the first Swedish East India Company expedition to Canton, 1732-33. Ed. by Paul Hallberg [et al.]. (Göteborg : Royal Society of Arts and Sciences, 1996). (Acta Regiae societatis scientiarum et litteratum Gothoburgensis. Humaniora ; 37). [Guangzhou]. 1996 Campbell, Colin. A passage to China : Colin Cambell's diary of the first Swedish East India Company expedition to Canton, 1732-33. Ed. by Paul Hallberg [et al.]. (Göteborg : Royal Society of Arts and Sciences, 1996). (Acta Regiae societatis scientiarum et litteratum Gothoburgensis. Humaniora ; 37). [Guangzhou].

Koning, Hans = Koningsberger, Hans (1924-2007) : Holländischer Schriftsteller Bibliographie : Autor 1967 Koning, Hans. Love and hate in China. (New York, N.Y. : American Library, 1967). (Signet books ; 3154). [WC]

Konishi, D.P. (1862-1939) : Professor Kyoto Universität Biographie 1895 Leo Tolstoy collaborated with D.P. Konishi. [Bod12:S. 92]

Bibliographie : Autor 1913 Konishi, D.P. Lao-si, Tao-te-king : ili pisaniye o nravstvennosti. [Ed. by] Leo Tolstoy ; [with a note by] S.N. Durylin. (Moscow : [s.n.], 1913). [Laozi, Dao de jing : or the Scripture of morality]. [Bod12]

Konsalik, Heinz Günther (Köln 1921-1999 Salzburg) : Schriftsteller Bibliographie : Autor Report Title - p. 414 of 558

1981 [Konsalik, Heinz G. Liebe ist stärker als der Tod]. Wei Huimin, Zhang Zhengqi yi. (Nanjing : Jiang su ren min chu ban she, 1981). Übersetzung von Konsalik, Heinz G. Liebe ist stärker als der Tod : Roman. (Bayreuth : Hestia, 1975). [WC,ZhaYi2] 1982 [Konsalik, Heinz G.]. Sha mo yi sheng. Zhang Xueying yi. (Taipei : Huang guan chu ban she, 1982). (Huang guan cong shu ; 865. Dang dai ming zhu jing xuan ; 107). Übersetzung von Konsalik, Heinz G. Der Wüstendoktor : Roman. (München : Lichtenberg, 1982). ӕ. [WC] 1982 [Konsalik, Heinz G.]. Wo jian you lian. Zhang Xueying yi. (Taipei : Huang guan chu ban she, 1982). (Huang guan cong shu ; 862. Dang dai ming zhu jing xuan ; 105). Übersetzung von Konsalik, Heinz G. Dr. med. Erika Werner : Roman einer jungen Ärztin. (Köln : Lingen, 1962). ɴӖƊӗ [WC] 1984 [Konsalik, Heinz G.]. Hun xiao xing lin. Zhang Xueying yi. (Taipei : Huang guan chu ban she, 1984). (Huang guang con shu ; 1063. Dang dai ming zhu jing xuan ; 209). Übersetzung von Konsalik, Heinz G. Die schöne Ärztin : Roman. (Gütersloh : W. Goldmann, 1977). ƜЄӘŘ [WC] 1984 [Konsalik, Heinz G.]. Xia ri qing yan. Zhang Xueying yi. (Taipei : Huang guan chu ban she, 1984). (Huang guan cong shu ; 1064. Dang dai ming zhu jing xuan ; 210). Übersetzung von Konsalik, Heinz G. Ein Sommer mit Danica : Roman. (Bayreuth : Hestia, 1973).Ѭ­Aә [WC] 1985 Mei gui zhi ge. Lu Zhongda, Jin Hongliang deng yi. (Hangzhou : Zhejiang wen yi chu ban she, 1985). [Übersetzungen von deutscher Prosa]. [Enthält] : Bachem, Bele. Das Abendkleid oder : Galerist mit Verführerblick. Böll, Heinrich. Die erwünschte Reportage. David, Kurt. Flüchtige Bekanntschaft. Härtling, Peter. Der wiederholte Unfall oder Die Fortsetzung eines Unglücks. Hein, Günter. Rentner Klenze lässt sich in Gold aufwiegen. Kant, Hermann. Der dritte Nagel. Klipphardt, Heinar. Der Hund des Generals. Konsalik, Heinz G. Gesang der Rose. Krämer-Badoni, Rudolf. A. legt keinen Wert auf eine Auferstehung. Kricheldorff, Hans. Ein ganz besonderer Anlass. Kronauer, Brigitte. Triumpf der unterdrückten Bäckerin. Lenz, Hermann. Alois hält sich an die geschwollenen Würste. Nachbar, Herbert. Helena und die Himsuchung. Österreich, Tina. Ein Kind sucht sein Zuhause. Reding, Josef. Zdenkos Haus ist nun soweit. Richter, Hans Peter. Die Flucht nach Abanon [Auszug]. Sasse, Erich-Günther. Amerikaheinrichs Rückkehr. Schirmer, Bernd. Heimboldt. Schlesinger, Klaus. Der Tod meiner Tante. Schmidt-Kaspar, Herbert. Onkel Willys Vermächtnis. Seghers, Anna. Drei Frauen aus Haiti. Seidemann, Maria. Grossvaters Braut. Surminski, Arno. Poludas stiller Frauenhandel. Valentin, Thomas. Der Padrone hält die Damen kurz. Wolter, Christine. Ich habe wieder geheiratet. džLJvR [Din10,WC] 1985 [Konsalik, Heinz G.]. Nü chuan wang. Kangsalike ; Yu Lei yi. (Beijing : Shi jie zhi shi chu ban she, 1985). Übersetzung von Konsalik, Heinz G. Die Erbin : Roman. (Bayreuth : Hestia, 1979). SŠɎ [WC,ZhaYi2] 1990 [Konsalik, Heinz G. Leila, die Schöne vom Nil]. Hao Pingping yi. (Beijing : Qun zhong chu ban she, 1990). Übersetzung von Konsalik, Heinz G. Leila, die Schöne vom Nil : Roman. (Bergisch Gladbach : Bastei Lübbe, 1977). [WC,ZhaYi2] 1990 [Konsalik, Heinz G. Sie waren zehn]. Liu Ning, Su Bing yi. (Beijing : Gong ren chu ban she, 1990). Übersetzung von Konsalik, Heinz G. Sie waren zehn : Roman. (München : Bertelsmann, 1979). [WC,ZhaYi2] Report Title - p. 415 of 558

1992 [Konsalik, Heinz G.]. Feng liu you jia. Gui Qianyuan yi. (Hefei : Anhui wen yi chu ban she, 1992). Übersetzung von Konsalik, Heinz G. Die dunkle Seite des Ruhms : Roman. (München : Heyne, 1980). ̉NĬʒ [WC] 1992 [Konsalik, Heinz G.]. Hei qiu li ren. Wang Caihua yi. (Hefei : Anhui wen yi chu ban she, 1992). Übersetzung von Konsalik, Heinz G. Schwarzer Nerz auf zarter Haut : Roman. (München : Goldmann, 1985). [WC] 1992 [Konsalik, Heinz G.]. Jia hun qi yuan. Zhang Jiajue yi. (Hefei : Anhui wen yi chu ban she, 1992). (Kongsalike xiao shuo xi lie). Übersetzung von Konsalik, Heinz G. Der Heiratsspezialist : Roman. (München : Goldmann, 1980). ӚӛĘӜ [WC] 1992 [Konsalik, Heinz G.]. Mao ming xin lang. Cai Qingyin yi. (Hefei : Anhui wen yi chu ban she, 1992). Übersetzung von Konsalik, Heinz G. Eine glückliche Ehe : Roman. (München : C. Bertelsmann, 1977). ӝˆƍҜ [WC] 1992 [Konsalik, Heinz G.]. Relian zhi ye. Li Qinghua, Wu Yongnian yi. (Hefei : Anhui wen yi chu ban she, 1992). (Kongsalike xiao shuo xi lie). Übersetzung von Konsalik, Heinz G. Liebesnächte in der Taiga : Roman. (München : Lichtenberg, 1966). ̪vģ [WC] 1994 [Konsalik, Heinz G.]. Gu dao yun hun. Nie Xinmin, Lian Yujia yi. (Beijing : Qun zhong chu ban she, 1994). Übersetzung von Konsalik, Heinz G. Wer stirbt schon gerne unter Palmen... : Roman. (Bayreuth : Hestia, 1972). ӀӞşƜ [WC,ZhaYi2] 1997 [Konsalik, Heinz G.]. Hei pin guan. Haiyinci G. Kongsalike zhu ; Hua Zongde, Chang Keqian, Xu Xiaoying yi. (Nanjing : Yi lin chu ban she, 1997). (Dang dai wai guo liu xing xiao shuo ming pian cong shu). Übersetzung von Konsalik, Heinz G. Der schwarze Mandarin : Roman. (Bayreuth : Hestia, 1994). »ӟ [WC] 2001 [Konsalik, Heinz G.]. Chen mo de yun he. Haiyinci G. Kongsalike zhu ; Qiu Mingren yi. (Nanjing : Yi lin chu ban she, 2001). Übersetzung von Konsalik, Heinz G. Die schweigenden Kanäle : Roman einer geheimnisvollen Entführung. (München : W. Goldmann, 1971). ÑӠ'×ɾ [WC] 2003 [Konsalik, Heinz G.]. Shi cui mian shu de yi sheng. Haiyinci G. Kongsalike zhu ; Shen Yue yi. (Nanjing : Yi lin chu ban she, 2003). Übersetzung von Konsalik, Heinz G. Der Hypnose-Arzt : Roman. (Bergisch Gladbach : G. Lübbe, 1999). ӡӢӣñ'-. [WC] 2004 [Konsalik, Heinz G.]. Jin se hai yang. Kongsalike zhu ; Guo Yingjie yi. (Beijing : Hua xia chu ban she, 2004). (Kongsalike jing xian yan qing xiao shuo). Übersetzung von Konsalik, Heinz G. Das goldene Meer : Roman. (München : Blanvalet, 1987). ˏɤĵȖ [WC] 2004 [Konsalik, Heinz G.]. Nü ren ji. Kongsalike zhu ; Yang Xin yi. (Beijing : Hua xia chu ban she, 2004). Übersetzung von Konsalik, Heinz G. Saison für Damen : Roman. (Bergisch Gladbach : Bastei-Verlag, 1968). S_ϻ [WC] 2004 [Konsalik, Heinz G.]. San dui fu qi de yao chi you xi. Kongsalike Zhu ; Wu Yanfei yi. (Beijing : Hua xia chu ban she, 2004). Übersetzung von Konsalik, Heinz G. Schlüsselspiele für drei Paare : Roman. (Bayreuth : Hesita-Verlag, 1967). Çɓ@Ӥӥ͍ƬƠ [WC] Report Title - p. 416 of 558

2004 [Konsalik, Heinz G.]. Te kuai lie che jing hun shi ye. Kongsalike zhu ; Sun Ning yi. (Beijing : Hua xia chu ban she, 2004). Übersetzung von Konsalik, Heinz G. Der Herr der zerstörten Seelen : in den Fängen einer skruppelosen Sekte. (Bergisch-Gladbach : Bastei Lübbe, 1997). ӦƚƛӧƜȵģ [WC]

Kontler, Christine = Barbier-Kontler, Christine (1955-) : Französische Sinologin, Dozentin Département d'Histoire des Arts, Université François Rabelais, Tours. Bibliographie : Autor 1990 Lin, Yutang. L'impératirce de Chine : roman. Trad. et présenté par Christine Kontler. (Arles : P. Picquier, 1990). Übersetzung von Lin, Yutang. Wu Zetian zheng zhuan. = Lin, Yutang. Lady Wu : a true story. (London : Heinemann, 1957). Өǻ Žö [Pino24]

Koo, Vi Kyuin Wellington = Ku, Weizhun = Gu, Weijun = Koo, V.K. Wellington (Shanghai 1888-1985 New York, N.Y.) : Diplomat, Minister für auswärtige Angelegenheiten Biographie 1901-1904 Vi Kyuin Wellington Koo studiert am St. John's College in Shanghai. [Cra1] 1905-1912 Vi Kyuin Wellington Koo studiert Politikwissenschaft und Internationales Recht an der Columiba University. [Cra1] 1912 Vi Kyuin Wellington Koo promoviert in Politikwissenschaft und Internationalem Recht an der Columbia University. [Cra1] 1912-1913 Vi Kyuin Wellington Koo arbeitet für das Aussenministerium in China und ist Sekretär von Yüan Shih-kai. [Cra1] 1913 Vi Kyuin Wellington Koo wird Berater des Aussenministeriums in China. [Cra1] 1915 Vi Kyuin Wellington Koo wird Gesandter für China in Washington D.C. [Cra1] 1919 Vi Kyuin Wellington Koo ist Mitglied der chinesischen Delegation an der Friedenskonferenz in Paris. [Cra1] 1920-1922 Vi Kyuin Wellington Koo ist chinesischer Botschafter des Court of St. James's in London. [Wik] 1932-1941 Vi Kyuin Wellington Koo ist chinesischer Botschafter in Frankreich. [Cra1] 1934 Ausstellung mit Liu Haisu, Henri Matisse und Pablo Picasso in Paris. Vi Kyuin Wellington Koo nimmt daran teil. [Huang1:S. 189] 1941-1946 Vi Kyuin Wellington Koo ist Botschafter des Court of St. James's in London. [Cra1] 1944-1946 Vi Kyuin Wellington Koo ist chinesischer Botschafter der United Nations. [Cra1] 1946-1956 Vi Kyuin Wellington Koo ist Botschafter der chinesischen Botschaft in Amerika. [Cra1] 1956-1967 Vi Kyuin Wellington Koo ist Vizepräsdent und Richter des Internationalen Gerichtshofs in The Hague. [Wik]

Bibliographie : Autor 2004 Craft, Stephen G. V.K. Wellington Koo and the emergence of modern China. (Lexington : University Press of Kentucky, 2004). [AOI] Report Title - p. 417 of 558

Koontz, Dean R. (Everett, Penn. 1945-) : Schriftsteller Bibliographie : Autor 1992 [Koontz, Dean R.]. Han yan. Dien Kuzi zhu ; Chen Meihua yi. (Taibei : Taiwan zhong hua shu ju yin xing, 1992). (Chang xiao shu xi lie ; 16). Übersetzung von Koontz, Dean R. Cold fire. (New York : Putnam, 1991). өә [WC] 1993 [Koontz, Dean R.]. Meng hui. Dien Kuzi yuan zhu ; Hu Jinghua yi. (Taibei : Taiwan zhong hua, 1993). Übersetzung von Koontz, Dean R. Hideaway. (New York, N.Y. : Puntman, 1992). ýӪ [WC] 1998 [Koontz, Dean R.]. Wei yi sheng huan zhe. Ding Kunshi zhu ; Gao Tianlin yi. (Taibei : Gao bao guo ji, 1998). (Wen xue xin xiang ; 3). Übersetzung von Koontz, Dean R. Sole survivor. (New York, N.Y. : Knopf, 1997). Ƞ.ӫ~ [WC] 1999 [Koontz, Dean R.]. E yue zhi zi. Dien Kunzi zhu ; Hua Defang yi. (Taibei : Huang guan chu ban she, 1999). (Joy xi lie ; 2. Huang guan cong shu ; 2967). Übersetzung von Koontz, Dean R. Fear nothing. (New York, N.Y. : Bantam Books, 1998). О˭vY [WC] 1999 [Koontz, Dean R.]. Shui ba shui. Di'an Kongci zhu ; Guo Lianzhang, Zhou Wei yi. (Nanjing : Yilin chu ban she, 1999). Übersetzung von Koontz, Dean R. Fear nothing. (New York, N.Y. : Bantam Books, 1998). ӬӭӬ [WC] 2000 [Koontz, Dean R.]. Wu ye zhi yao. Ding Kunshi zuo ; Gao Tianlin yi. (Taibei : Gao bao guo ji, 2000). (Wen xue xin xiang xi lie ; 18). Übersetzung von Koontz, Dean R. The key to midnight. (New York, N.Y. : Berkley Books, 1995). Гģv͌ [WC]

Koop, Albert J. = Koop, Albert James (1877-1945) : Kurator Victoria & Albert Museum London Bibliographie : Autor 1924 Koop, Albert J. Early Chinese . (London : E. Benn, 1924). = Koop, Albert J. Frühe chinesische Bronzen. Mit 110 Tafeln, darunter sechs in Farbendruck. (Berlin : Wasmuth, 1924). [WC]

Koopmans, Loek (Arnhem 1943-) : Illustrator Bibliographie : Autor 2000 [Perrault, Charles]. Hui gu niang. Loek Koopmans tu. (Taibei : Chu ban Xiao guo ji wen hua you xian gong si, 2000). Übersetzung von Perrault, Charles. Cendrillon, ou, La petite pantoufle de verre. In : Perrault, Charles. Histoires, ou Contes du temps passé, avec des moralitez. (Paris : C. Barbin, 1697). ɣӮӯ [WC]

Kopacka, Werner (Grosslobming, Österreich 1950-) : Schriftsteller, Journalist Biographie Report Title - p. 418 of 558

1997 Kopacka, Werner. Im Tal des Yeti [ID D16128]. Der Wissenschaftler Paul Silman macht sie als Tibeter verkleidet auf die Suche nach seinem verschollenen Vater, der kurz vor einer Entdeckung in Zusammenhang mit der Existenz des Yeti stand. Hier wird die Erforschung des Yeti mit der Suche nach der eigenen Identität, hier konkretisiert in dem überlegenen, aber verschwundenen Vater, verknüpft. Geheimnisvolle Dokumente werden im Arbeitszimmer seines Vater dem Sohn zugänglich. Sie berichten von einem Mönch, der bei der historischen Wanderung der Sherpa durch den Himalaya den Ruf des Yeti hört und den es dann in ein geheimnisvolles Tal verschlägt, wo er auf dessen Bewohner, dem Yeti, der hier ein Einzelwesen mit göttlicher Aura ist, trifft. So bricht der Sohn auf, um den Vater zu suchen, denn er glaubt, auch sein Vater habe dieses Tal gesucht. Aber seine Freundin, eine Ethnologin, die ihre Expedition mediengerecht zu vermarkten weiß, ist ebenfalls auf der Suche. Der Sohn gerät in die politischen Konflikte zwischen Tibetern und chinesische Besatzern. Er muss sich verstecken. Seine überaus ehrgeizige Freundin scheitert im Grenzgebiet. Am Ende einer langen Wanderung auf den Spuren er Sherpas, in dem er auch äußerlich tief in die Lebenswelt der Tibeter eindringt, nach Liebe und Leid, erreicht er das Tal des Yeti, wo er auch seinen Vater findet. Es ist ein Teil des Friedens, ein Ort, wie gemacht als Ziel einer langen Reise zu sich selbst zu seinen Wurzeln, zu seiner Bestimmung. [Yeti1]

Bibliographie : Autor 1997 Kopacka, Werner. Im Tal des Yeti : Roman. (München : Nymphenburger, 1997). [WC]

Kopp, Edgar (Xiamen 1885-) : Amerikanischer Diplomat Biographie 1909-1911 Edgar Kopp ist Vize-Konsul und handelnder Konsul des amerikanischen Konsulats in Qingdao. [PoGra]

Kopp, Hans (1910-) Bibliographie : Autor 1955 Kopp, Hans. Sechsmal über den Himalaja : Fluchterlebnisse eines Deutschen in Indien und Tibet. (Freiburg : Hermann Klemm, 1955). [Cla]

Kopp, Wolfgang = Kopp, Zensho Wolfgang (um 1988) : Deutscher Zen-Meister Bibliographie : Autor 1988 Lao, Tse. Tao-te-king : das heilige Buch vom Tao und der wahren Tugend. Neu übertr. und mit einer Einf. versehen von Wolfgang Kopp. (Interlaken : Ansata-Verlag, 1988). [Laozi. Dao de jing]. [WC]

Koppers, Wilhelm (Menzelen 1886-1961 Wien) : Katholischer Priester, Ethnologe Bibliographie : Autor 1930 Koppers, Wilhelm. Die Frage des Mutterrechts und des Totemismus im alten China. In : Anthropos ; Bd. 25, Hat. 5/6 (1930). https://www.jstor.org/stable/40446387?seq=1#metadata_info_tab_contents. [WC]

Kopplin, Monika (1953-) : Kunsthistorikerin, Direktorin des Museums für Lackkunst, Münster Report Title - p. 419 of 558

Bibliographie : Autor 1977 Zur Kunstgeschichte Asiens : 50 Jahre Lehre und Forschung an der Universität Köln. Hrsg. von Roger Goepper, Dieter Kuhn, Ulrich Wiesner. (Wiesbaden : F. Steiner, 1977). [Enthält] : Kopplin, Monika. Das Sammelwesen von Ostasiatika in Deutschland und Österreich, vorzugsweise verfolgt für die Zeit von 1860-1913. [AOI]

Kopsch, Henry = Kopsch, Henry Charles Joseph (Surrey 1845-1913 Isle of Wight) : Commissioner Chinese Imperial Maritime Customs Biographie 1865-1900 Henry Kopsch ist Commissioner Chinese Imperial Maritime Customs in Takao, Taiwan. [CIMC]

Bibliographie : Autor 1870 Kopsch, Henry. Notes on the rivers in northern Formosa. In : Proceedings of the Royal Geographical Society of London 14 (1870): 79-83. http://www.reed.edu/Formosa/texts/Kopsch1870.html.

Körber, Lili (Moskau 1897-1982 New York, N.Y.) : Österreichische Schriftstellerin Bibliographie : Autor 1934 [Körber, Lili]. Zeng Xin Yulin shi ji zhi Xin Yulin du zhe ci. Lu Xun yi. In : Xin yu lin ; no 3 (1934). Übersetzung von Körber, Lili. Ein Gedicht für Xin yu lin und ein Grusswort an die Leser von Xin Yulin. (1934). Ӱ“ƍbŘ“͢ȡʩ“ƍbŘ“ӱ~Ӳ [FiR5] 1936 Körber, Lili. Begegnungen im fernen Osten. (Budapest : Biblos, 1936). [Yuan]

Kordt, Erich (Düsseldorf 1903-1969 Düsseldorf) : Diplomat Biographie 1943-1945 Erich Kordt ist Gesandter der deutschen Gesandtschaft in Nanjing. [Leut7:S. 629]

Koren, Finn (Kristiania 1875-1966) : Diplomat Biographie 1949-1954 Finn Koren ist Botschafter der norwegischen Botschaft in Beijing. [Norw2]

Korff, Emanuel = Schmysingk, Emanuel Karl Heinrich von = Korff, Emanuel Freiherr von (Schönbruch, Ostpreussen 1826-1903 Rönnebeck, Altmark) : Offizier, Reiseschriftsteller Bibliographie : Autor 1894 Korff, Emanuel. Baron Korff's Weltreise. (Berlin : Deutsches Druck- und Verlagshaus, 1894). Bd. 2 : Japan – China. [WC]

Korigan, Pol = Korrigan, Pol (um 1902) : Jesuitenmissionar, Journalist Echo de Chine, Shanghai Biographie Report Title - p. 420 of 558

1902 Korigan, Pol. Chinois et chinoiseries [ID D22043]. Er schreibt : "Quand [un Chinois] me regarde comme s'il était myope, je crois qu'il m'observe et m'étudie ; je suis gêné, il ne l'est pas. Il me trouve peut-être nouveau et curieux ; lui n'excite pas ma curiosité... Il écoute ce que je dis, veut voir ce que j'ai dans la main, lirait mes lettres, et se moucherait avec mon mouchoir, s'il n'avait pas l'habitude de se servir des ses doigts... Je le trouve insupportable, je ne m'explique nullement ses manières ;... Ce monsieur est un gentleman du Céleste Empire." [Clau24:S. 56]

Bibliographie : Autor 1902 Korigan, Pol. Chinois et chinoiseries : croquis & parallèles. 1ère série. (Paris : A. Savaète, 1902). [Nicht mehr erschienen ; zuerst publiziert in Echo de Chine]. [WC]

Korn, Ludwig (um 1763) Bibliographie : Autor 1763 Voltaire. Die Waise in China : ein Trauerspiel von 5 Aufzügen. Aus dem Französischen des Herrn von Voltaire in teutsche Verse übersetzt von Ludwig Korn. (Wien : Krauss, 1763). [Ji, Junxiang. Zhao shi gu er]. https://books.google.ch/books?id=QdRUAAAAcAAJ&pg=PP3&lpg =PP3&dq=ludwig+korn&source=bl&ots=A0qjsbnGjt&sig =27wx6mgcV_QMb7AW0IAZHz90mSc&hl=de&sa=X&ved =0ahUKEwiI8oi32_LOAhXGuxQKHUYZAK4Q6AEIJTAC#v= onepage&q=ludwig%20korn&f=false. [WC]

Korneichuk, Alexander = Korniychuk, Oleksandr Yevdokymovych = Korniichuk, Oleksandr (Kiev 1905-1972 Kiev) : Russisch-Ukraninischer Dramatiker, Literaturkritiker Bibliographie : Autor 1944 [Korneichuk, Alexander]. Qian xian. Xiao San yi. In : Jie fang ri bao ; 19-26 May 1944. = Shanghai : Xin hua shu dian, 1949). Übersetzung von Korneichuk, Alexander. Front : p'esa : perevod s ukrainskogo. (Moskva : Gos. izd-vo khudozh. lit-ry, 1942). = The front. In : Four Soviet war plays. (London : Hutchinson, 1944). f̴ [WC] 1949 [Korneichuk, Alexander]. Qian xian. Kaonaqiuke zhu ; Liao Yi yi. (Shanghai : Xin zhi chu ban, 1949). Übersetzung von Korneichuk, Alexander. Front : p'esa : perevod s ukrainskogo. (Moskva : Gos. izd-vo khudozh. lit-ry, 1942). = The front. In : Four Soviet war plays. (London : Hutchinson, 1944). f̴ [WC]

Körner, Brunhild (1906-1991) : Deutsche Völkerkundlerin Berlin, Tochter von Ferdinand Lessing Bibliographie : Autor 1934 Lessing, Ferdinand. Wohnung, Nahrung, Kleidung : ein Begleiter in die Sonderschau : das China der Arbeit im Staatlichen Museum für Völkerkunde, Berlin (15. Juli bis 30. Sept. 1934). Mitarb. Brunhild Körner. (Berlin : Direktion der Staatlichen Museen, 1934). [WC] 1959 Körner, Brunhild. Die religiöse Welt der chinesischen Bäuerin in Nordchina. (Stockholm : Statens Etnografisa Museum, 1959). Diss. Univ. Berlin, 1957. [WC]

Körner, Stephan (Ostrava, Österreich-Ungarn 1913-2000 Bristol) : Englischer Philosoph Report Title - p. 421 of 558

Bibliographie : Autor 1978 [Körner, Stephan]. Kangde. Kenle zhu ; Cai Kunhong yi. (Taibei : Chang qiao chu ban she, 1978). (Xi yang zhe xue cong shu). Übersetzung von Körner, Stephan. Kant. (Harmondsworth : Penguin Books, 1955). ų1 [WC]

Körner, Theodor = Körner, Carl Theodor (Dresden 1791-1813 Gadebusch, Mecklenburg) : Dichter, Dramatiker Biographie 1908 Lu, Xun. Mo luo shi li shuo = On the power of Mara poetry. [ID D26228]. [Auszüge]. Lu Xun erwähnt George Byron, Percy Bysshe Shelley, Thomas Carlyle, William Shakespeare, John Milton, Walter Scott, John Keats, Friedrich Nietzsche, Johann Wolfgang von Goethe, Henrik Ibsen [erste Erwähnung], Nikolai Wassil'evich Gogol, Platon, Dante, Napoleon I., Ernst Moritz Arndt, Friedrich Wilhelm III., Theodor Körner, Edward Dowden, John Stuart Mill, Matthew Arnold, John Locke, Robert Burns, Aleksandr Sergeevich Pushkin, Adam Mickiewicz, Sandor Petöfi, Wladimir Galaktionowitsch Korolenko. Report Title - p. 422 of 558

Lu Xun schreibt : "He who has searched out the ancient wellspring will seek the source of the future, the new wellspring. O my brothers, the works of the new life, the surge from the depths of the new source, is not far off". Nietzsche... Later the poet Kalidasa achieved fame for his dramas and occasional lyrics ; the German master Goethe revered them as art unmatched on earth or in heaven... Iran and Egypt are further examples, snapped in midcourse like well-ropes – ancient splendor now gone arid. If Cathay escapes this roll call, it will be the greatest blessing life can offer. The reason ? The Englishman Carlyle said : "The man born to acquire an articulate voice and grandly sing the heart's meaning is his nation's raison d'être. Disjointed Italy was united in essence, having borne Dante, having Italian. The Czar of great Russia, with soldiers, bayonets, and cannon, does a great feat in ruling a great tract of land. Why has he no voice ? Something great in him perhaps, but he is a dumb greatness. When soldiers, bayonets and cannon are corroded, Dante's voice will be as before. With Dante, united ; but the voiceless Russian remains mere fragments". Nietzsche was not hostile to primitives ; his claim that they embody new forces is irrefutable. A savage wilderness incubates the coming civiliization ; in primitives' teeming forms the light of day is immanent... Russian silence ; then stirring sound. Russia was like a child, and not a mute ; an underground stream, not an old well. Indeed, the early 19th century produced Gogol, who inspired his countrymen with imperceptible tear-stained grief, compared by some to England's Shakespeare, whom Carlyle praised and idolized. Look around the worls, where each new contending voice has its own eloquence to inspire itself and convey the sublime to the world ; only India and those other ancient lands sit motionless, plunged in silence... I let the past drop here and seek new voices from abroad, an impulse provoked by concern for the past. I cannot detail each varied voice, but none has such power to inspire and language as gripping as Mara poetry. Borrowed from India, the 'Mara' – celestial demon, or 'Satan' in Europe – first denoted Byron. Now I apply it to those, among all the poets, who were committed to resistance, whose purpose was action but who were little loved by their age ; and I introduce their words, deeds, ideas, and the impact of their circles, from the sovereign Byron to a Magyar (Hungarian) man of letters. Each of the group had distinctive features and made his own nation's qualities splendid, but their general bent was the same : few would create conformist harmonies, but they'd bellow an audience to its feet, these iconoclasts whose spirit struck deep chords in later generations, extending to infinity... Humanity began with heroism and bravado in wars of resistance : gradually civilization brought culture and changed ways ; in its new weakness, knowing the perils of charging forward, its idea was to revert to the feminine ; but a battle loomed from which it saw no escape, and imagination stirred, creating an ideal state set in a place as yet unattained if not in a time too distant to measure. Numerous Western philosophers have had this idea ever since Plato's "Republic". Although there were never any signs of peace, they still craned toward the future, spirits racing toward the longed-for grace, more committed than ever, perhaps a factor in human evolution... Plato set up his imaninary "Republic", alleged that poets confuse the polity, and should be exiled ; states fair or foul, ideas high or low – these vary, but tactics are the same... In August 1806 Napoleon crushed the Prussian army ; the following July Prussia sued for peace and became a dependency. The German nation had been humiliated, and yet the glory of the ancient spirit was not destroyed. E.M. Arndt now emerged to write his "Spirit of the Age" (Geist der Zeit), a grand and eloquent declaration of independence that sparked a blaze of hatred for the enemy ; he was soon a wanted man and went to Switzerland. In 1812 Napoleon, thwarted by the freezing conflagration of Moscow, fled back to Paris, and all of Europe – a brewing storm – jostled to mass its forces of resistance. The following year Prussia's King Friedrich Wilhelm III called the nation to arms in a war for three causes : freedom, justice, and homeland ; strapping young students, poets, and artists flocked to enlist. Arndt himself returned and composed two essays, "What is the people's army" and "The Rhine is a great German river, not its border", to strengthen the morale of the youth. Among Report Title - p. 423 of 558 the volunteers of the time was Theodor Körner, who dropped his pen, resigned his post as Poet of the Vienne State Theater, parted from parents and beloved, and took up arms. To his parents he wrote : "The Prussian eagle, being fierce and earnest, has aroused the great hope of the German people. My songs without exception are spellbound by the fatherland. I would forgot all joys and blessings to die fighting for it ! Oh, the power of God has enlightened me. What sacrifice could be more worthy than one for our people's freedom and the good of humanity ? Boundless energy surges through me, and I go forth ! " His later collection "Lyre and sword" (Leier und Schwert), also resonates with this same spirit and makes the pulse race when one recites from it. In those days such a fervent awareness was not confined to Körner, for the entire German youth were the same. Körner's voice as the voice of all Germans, Körner's blood was the blood of all Germans. And so it follows that neither State, nor Emperor, nor bayonet, but the nation's people beat Napoleon. The people all had poetry and thus the poets' talents ; so in the end Germany did not perish. This would have been inconceivable to those who would scrap poetry in their devotion to utility, who clutch battered foreign arms in hopes of defending hearth and home. I have, first, compared poetic power with rice and beans only to shock Mammon's disciples into seeing that gold and iron are far from enough to revive a country ; and since our nation has been unable to get beyond the surface of Germany and France, I have shown their essence, which will lead, I hope, to some awareness. Yet this is not the heart of the matter... England's Edward Dowden once said : "We often encounter world masterpieces of literature or art that seem to do the world no good. Yet we enjoy the encounter, as in swimming titanic waters we behold the vastness, float among waves and come forth transformed in body and soul. The ocean itself is but the heave and swell of insensible seas, nor has it once provided us a single moral sentence or a maxim, yet the swimmer's health and vigor are greatly augmented by it"... If everything were channeled in one direction, the result would be unfulfilling. If chill winter is always present, the vigor of spring will never appear ; the physical shell lives on, but the soul dies. Such people live on, but hey have lost the meaning of life. Perhaps the use of literaure's uselessness lies here. John Stuart Mill said, "There is no modern civilization that does not make science its measure, reason its criterion, and utility its goal". This is the world trend, but the use of literature is more mysterious. How so ? It can nurture our imagination. Nurturing the human imagination is the task and the use of literature... Matthew Arnold's view that "Poetry is a criticism of life" has precisely this meaning. Thus reading the great literary works from Homer on, one not only encounters poetry but naturally makes contact with life, becomes aware of personal merits and defects one by one, and naturally strives harder for perfection. This effect of literature has educational value, which is how it enriches life ; unlike ordinary education, it shows concreteley a sense of self, valor, and a drive toward progress. The devline and fall of a state has always begun with is refusal to heed such teaching... [The middle portion of this essay is a long and detailed description of Lu Xun's exemplary Mara poets, including Byron, Shelley, Pushkin, Lermontov, Michiewicz, Slowacki and Petöfi]. In 18th-century England, when society was accustomed to deceit, and religion at ease with corruption, literature provided whitewash through imitations of antiquity, and the genuine voice of the soul could not he heard. The philosopher Locke was the first to reject the chronic abuses of politics and religion, to promote freedom of speech and thought, and to sow the seeds of change. In literature it was the peasant Burns of Scotland who put all he had into fighting society, declared universal equality, feared no authority, nor bowed to gold and silk, but poured his hot blood into his rhymes ; yet this great man of ideas, not immediately the crowd's proud son, walked a rocky outcast road to early death. Then Byron and Shelley, as we know, took up the fight. With the power of a tidal wave, they smashed into the pillars of the ancien régime. The swell radiated to Russia, giving rise to Pushkin, poet of the nation ; to Poland, creating Mickiewicz, poet of revenge ; to Hungary, waking Petéfi, poet of patriotism ; their followers are too many to name. Although Byron and Shelley acquired the Mara title, they too were simply human. Such a fellowship need not be labeled the "Mara School", for Report Title - p. 424 of 558 life on earth is bound to produce their kind. Might they not be the ones enlightened by the voice of sincerity, who, embracing that sincerity, share a tacit understanding ? Their lives are strangely alike ; most took up arms and shed their blood, like swordsmen who circle in public view, causing shudders of pleasure at the sight of mortal combat. To lack men who shed their blood in public is a disaster for the people ; yet having them and ignoring them, even proceeding to kill them, is a greater disaster from which the people cannot recover... "The last ray", a book by the Russian author Korolenko, records how an old man teaches a boy to read in Siberia : “His book talked of the cherry and the oriole, but these didn't exist in frozen Siberia. The old man explained : It's a bird that sits on a cherry branch and carols its fine songs”. The youth reflected. Yes, amid desolation the youth heard the gloss of a man of foresight, although he had not heard the fine song itself. But the voice of foresight does not come to shatter China's desolation. This being so, is there nothing for us but reflection, simply nothing but reflection ? Ergänzung von Guo Ting : Byron behaved like violent weaves and winter wind. Sweeping away all false and corrupt customs. He was so direct that he never worried about his own situation too much. He was full of energy, and spirited and would fight to the death without losing his faith. Without defeating his enemy, he would fight till his last breath. And he was a frank and righteous man, hiding nothing, and he spoke of others' criticism of himself as the result of social rites instead of other's evil intent, and he ignored all those bad words. The truth is, at that time in Britain, society was full of hypocrites, who took those traditions and rites as the truth and called anyone who had a true opinion and wanted to explore it a devil. Ergänzung von Yu Longfa : Die Bezeichnung Mara stammt aus dem Indischen und bedeutet Himmelsdämon. Die Europäer nennen das Satan. Ursprünglich bezeichnete man damit Byron. Jetzt weist das auf alle jene Dichter hin, die zum Widerstand entschlossen sind und deren Ziel die Aktion ist, ausserdem auf diejenigen Dichter, die von der Welt nicht sehr gemocht werden. Sie alle gehören zu dieser Gruppe. Sie berichten von ihren Taten und Überlegungen, von ihren Schulen und Einflüssen. Das beginnt beim Stammvater dieser Gruppe, Byron, und reicht letztlich hin bis zu dem ungarischen Schriftsteller Petöfi. Alle diese Dichter sind in ihrem äusserlichen Erscheinungsbild sehr unterschiedlich. Jeder bringt entsprechend den Besoderheiten des eigenen Landes Grossartiges hervor, aber in ihrer Hauptrichtung tendieren sie zur Einheitlichkeit. Meistens fungieren sie nicht als Stimme der Anpassung an die Welt und der einträchtigen Freude. Sobald sie aus voller Kehle ihre Stimme erheben, geraten ihre Zuhörer in Begeisterung, bekämpfen das Himmlische und widersetzen sich den gängigen Sitten. Aber ihr Geist rührt auch tief an die Seelen der Menschen nachfolgender Generationen und setzt sich fort bis in die Unendlichkeit. Sie sind ohne Ausnahme vital und unnachgiebig und treten für die Wahrheit ein… Nietzsche lehnt den Wilden nicht ab, da er neue Lebenskraft in sich berge und gar nicht anders könne, als ehrlich zu sein. So stammt die Zivilisation denn auch aus der Unzivilisation. Der Wilde erscheint zwar roh, besitzt aber ein gütmütiges Inneres. Die Zivilisation ist den Blüten vergleichbar und die Unzivilisation den Knospen. Vergleicht man jedoch die Unzivilisation mit den Blüten, so entspricht die Zivilisation den Früchten. Ist die Vorstufe bereits vorhanden, so besteht auch Hoffnung. Sekundärliteratur Yu Longfa : Lu Xun befasst sich zwar nicht ausführlich mit Friedrich Nietzsche, aber auf der Suche nach dem 'Kämpfer auf geistigem Gebiet', dessen charakteristische Eigenschaften, besonders die Konfiguration des Übermenschen, macht er ausfindig. Lu Xun ist überzeugt, dass die Selbststärkung eines Menschen und der Geist der Auflehnung kennzeichnend für den Übermenschen sind. In Anlehnung an den Übermenschen zitiert er aus Also sprach Zarathustra : "Diejenigen, die auf der Suche nach den Quellen des Altertums alles ausgeschöpft haben, sind im Begriff, die Quellen der Zukunft, die neuen Quellen zu suchen. Ach, meine Brüder, die Schaffung des neuen Lebens und das Sprudeln der neuen Quellen in der Tiefe, das dürft wohl nicht weit sein !" Report Title - p. 425 of 558

Tam Kwok-kan : Earliest reference to Henrik Ibsen. This is the first Chinese article that discusses in a comprehensive manner the literary pursuits of the Byronic poets. Lu Xun ranks Ibsen as one of these poets and compares the rebellious spirit exemplified in Ibsen's drama to Byron's satanic tendency. Lu Xun had a particular liking for the play An enemy of the people, in which Ibsen presented his ideas through the iconoclast Dr. Stockmann, who in upholding truth against the prejudices of society, is attacked by the people. Lu Xun thought that China needed more rebels like Ibsen who dared to challenge accepted social conventions. By introducing Ibsen in the image of Dr. Stockmann, the moral superman, together with the satanic poets, Lu Xun believed that he could bring in new elements of iconoclasm in the construction of a modern Chinese consciousness. As Lu Xun said, he introduced Ibsen's idea of individualism because he was frustrated with the Chinese prejudice toward Western culture and with the selfishness popular among the Chinese. Chu Chih-yu : Lu Xun adapted for the greater part of Mara poetry his Japanese sources (Kimura Katataro), he also added some of his own comments and speculations. Guo Ting : Given Lu Xun's leading position in the Chinese literary field at that time, his defense of Byron was powerful and set the overarching tone for the time of Byron when he was first introduced to Chinese readers. Liu Xiangyu : On the power of Mara poetry itself is an expression of Byronism to 'speak out against the establisment and conventions' and to 'stir the mind'. Lu Xun criticized traditional Chinese culture and literature. [Yu1:S. 43-46,Byr1:S. 24,KUH7:S. 444,Milt1,Byr5,Byr3,Ibs1:S. 34,Ibs109]

Korolenko, Vladimir Galaktionovich = Korolenko, Wladimir Galaktionowitsch (Schifomir 1853-1921 Poltawa) : Schriftsteller Biographie 1908 Lu, Xun. Mo luo shi li shuo = On the power of Mara poetry. [ID D26228]. [Auszüge]. Lu Xun erwähnt George Byron, Percy Bysshe Shelley, Thomas Carlyle, William Shakespeare, John Milton, Walter Scott, John Keats, Friedrich Nietzsche, Johann Wolfgang von Goethe, Henrik Ibsen [erste Erwähnung], Nikolai Wassil'evich Gogol, Platon, Dante, Napoleon I., Ernst Moritz Arndt, Friedrich Wilhelm III., Theodor Körner, Edward Dowden, John Stuart Mill, Matthew Arnold, John Locke, Robert Burns, Aleksandr Sergeevich Pushkin, Adam Mickiewicz, Sandor Petöfi, Wladimir Galaktionowitsch Korolenko. Report Title - p. 426 of 558

Lu Xun schreibt : "He who has searched out the ancient wellspring will seek the source of the future, the new wellspring. O my brothers, the works of the new life, the surge from the depths of the new source, is not far off". Nietzsche... Later the poet Kalidasa achieved fame for his dramas and occasional lyrics ; the German master Goethe revered them as art unmatched on earth or in heaven... Iran and Egypt are further examples, snapped in midcourse like well-ropes – ancient splendor now gone arid. If Cathay escapes this roll call, it will be the greatest blessing life can offer. The reason ? The Englishman Carlyle said : "The man born to acquire an articulate voice and grandly sing the heart's meaning is his nation's raison d'être. Disjointed Italy was united in essence, having borne Dante, having Italian. The Czar of great Russia, with soldiers, bayonets, and cannon, does a great feat in ruling a great tract of land. Why has he no voice ? Something great in him perhaps, but he is a dumb greatness. When soldiers, bayonets and cannon are corroded, Dante's voice will be as before. With Dante, united ; but the voiceless Russian remains mere fragments". Nietzsche was not hostile to primitives ; his claim that they embody new forces is irrefutable. A savage wilderness incubates the coming civiliization ; in primitives' teeming forms the light of day is immanent... Russian silence ; then stirring sound. Russia was like a child, and not a mute ; an underground stream, not an old well. Indeed, the early 19th century produced Gogol, who inspired his countrymen with imperceptible tear-stained grief, compared by some to England's Shakespeare, whom Carlyle praised and idolized. Look around the worls, where each new contending voice has its own eloquence to inspire itself and convey the sublime to the world ; only India and those other ancient lands sit motionless, plunged in silence... I let the past drop here and seek new voices from abroad, an impulse provoked by concern for the past. I cannot detail each varied voice, but none has such power to inspire and language as gripping as Mara poetry. Borrowed from India, the 'Mara' – celestial demon, or 'Satan' in Europe – first denoted Byron. Now I apply it to those, among all the poets, who were committed to resistance, whose purpose was action but who were little loved by their age ; and I introduce their words, deeds, ideas, and the impact of their circles, from the sovereign Byron to a Magyar (Hungarian) man of letters. Each of the group had distinctive features and made his own nation's qualities splendid, but their general bent was the same : few would create conformist harmonies, but they'd bellow an audience to its feet, these iconoclasts whose spirit struck deep chords in later generations, extending to infinity... Humanity began with heroism and bravado in wars of resistance : gradually civilization brought culture and changed ways ; in its new weakness, knowing the perils of charging forward, its idea was to revert to the feminine ; but a battle loomed from which it saw no escape, and imagination stirred, creating an ideal state set in a place as yet unattained if not in a time too distant to measure. Numerous Western philosophers have had this idea ever since Plato's "Republic". Although there were never any signs of peace, they still craned toward the future, spirits racing toward the longed-for grace, more committed than ever, perhaps a factor in human evolution... Plato set up his imaninary "Republic", alleged that poets confuse the polity, and should be exiled ; states fair or foul, ideas high or low – these vary, but tactics are the same... In August 1806 Napoleon crushed the Prussian army ; the following July Prussia sued for peace and became a dependency. The German nation had been humiliated, and yet the glory of the ancient spirit was not destroyed. E.M. Arndt now emerged to write his "Spirit of the Age" (Geist der Zeit), a grand and eloquent declaration of independence that sparked a blaze of hatred for the enemy ; he was soon a wanted man and went to Switzerland. In 1812 Napoleon, thwarted by the freezing conflagration of Moscow, fled back to Paris, and all of Europe – a brewing storm – jostled to mass its forces of resistance. The following year Prussia's King Friedrich Wilhelm III called the nation to arms in a war for three causes : freedom, justice, and homeland ; strapping young students, poets, and artists flocked to enlist. Arndt himself returned and composed two essays, "What is the people's army" and "The Rhine is a great German river, not its border", to strengthen the morale of the youth. Among Report Title - p. 427 of 558 the volunteers of the time was Theodor Körner, who dropped his pen, resigned his post as Poet of the Vienne State Theater, parted from parents and beloved, and took up arms. To his parents he wrote : "The Prussian eagle, being fierce and earnest, has aroused the great hope of the German people. My songs without exception are spellbound by the fatherland. I would forgot all joys and blessings to die fighting for it ! Oh, the power of God has enlightened me. What sacrifice could be more worthy than one for our people's freedom and the good of humanity ? Boundless energy surges through me, and I go forth ! " His later collection "Lyre and sword" (Leier und Schwert), also resonates with this same spirit and makes the pulse race when one recites from it. In those days such a fervent awareness was not confined to Körner, for the entire German youth were the same. Körner's voice as the voice of all Germans, Körner's blood was the blood of all Germans. And so it follows that neither State, nor Emperor, nor bayonet, but the nation's people beat Napoleon. The people all had poetry and thus the poets' talents ; so in the end Germany did not perish. This would have been inconceivable to those who would scrap poetry in their devotion to utility, who clutch battered foreign arms in hopes of defending hearth and home. I have, first, compared poetic power with rice and beans only to shock Mammon's disciples into seeing that gold and iron are far from enough to revive a country ; and since our nation has been unable to get beyond the surface of Germany and France, I have shown their essence, which will lead, I hope, to some awareness. Yet this is not the heart of the matter... England's Edward Dowden once said : "We often encounter world masterpieces of literature or art that seem to do the world no good. Yet we enjoy the encounter, as in swimming titanic waters we behold the vastness, float among waves and come forth transformed in body and soul. The ocean itself is but the heave and swell of insensible seas, nor has it once provided us a single moral sentence or a maxim, yet the swimmer's health and vigor are greatly augmented by it"... If everything were channeled in one direction, the result would be unfulfilling. If chill winter is always present, the vigor of spring will never appear ; the physical shell lives on, but the soul dies. Such people live on, but hey have lost the meaning of life. Perhaps the use of literaure's uselessness lies here. John Stuart Mill said, "There is no modern civilization that does not make science its measure, reason its criterion, and utility its goal". This is the world trend, but the use of literature is more mysterious. How so ? It can nurture our imagination. Nurturing the human imagination is the task and the use of literature... Matthew Arnold's view that "Poetry is a criticism of life" has precisely this meaning. Thus reading the great literary works from Homer on, one not only encounters poetry but naturally makes contact with life, becomes aware of personal merits and defects one by one, and naturally strives harder for perfection. This effect of literature has educational value, which is how it enriches life ; unlike ordinary education, it shows concreteley a sense of self, valor, and a drive toward progress. The devline and fall of a state has always begun with is refusal to heed such teaching... [The middle portion of this essay is a long and detailed description of Lu Xun's exemplary Mara poets, including Byron, Shelley, Pushkin, Lermontov, Michiewicz, Slowacki and Petöfi]. In 18th-century England, when society was accustomed to deceit, and religion at ease with corruption, literature provided whitewash through imitations of antiquity, and the genuine voice of the soul could not he heard. The philosopher Locke was the first to reject the chronic abuses of politics and religion, to promote freedom of speech and thought, and to sow the seeds of change. In literature it was the peasant Burns of Scotland who put all he had into fighting society, declared universal equality, feared no authority, nor bowed to gold and silk, but poured his hot blood into his rhymes ; yet this great man of ideas, not immediately the crowd's proud son, walked a rocky outcast road to early death. Then Byron and Shelley, as we know, took up the fight. With the power of a tidal wave, they smashed into the pillars of the ancien régime. The swell radiated to Russia, giving rise to Pushkin, poet of the nation ; to Poland, creating Mickiewicz, poet of revenge ; to Hungary, waking Petéfi, poet of patriotism ; their followers are too many to name. Although Byron and Shelley acquired the Mara title, they too were simply human. Such a fellowship need not be labeled the "Mara School", for Report Title - p. 428 of 558 life on earth is bound to produce their kind. Might they not be the ones enlightened by the voice of sincerity, who, embracing that sincerity, share a tacit understanding ? Their lives are strangely alike ; most took up arms and shed their blood, like swordsmen who circle in public view, causing shudders of pleasure at the sight of mortal combat. To lack men who shed their blood in public is a disaster for the people ; yet having them and ignoring them, even proceeding to kill them, is a greater disaster from which the people cannot recover... "The last ray", a book by the Russian author Korolenko, records how an old man teaches a boy to read in Siberia : “His book talked of the cherry and the oriole, but these didn't exist in frozen Siberia. The old man explained : It's a bird that sits on a cherry branch and carols its fine songs”. The youth reflected. Yes, amid desolation the youth heard the gloss of a man of foresight, although he had not heard the fine song itself. But the voice of foresight does not come to shatter China's desolation. This being so, is there nothing for us but reflection, simply nothing but reflection ? Ergänzung von Guo Ting : Byron behaved like violent weaves and winter wind. Sweeping away all false and corrupt customs. He was so direct that he never worried about his own situation too much. He was full of energy, and spirited and would fight to the death without losing his faith. Without defeating his enemy, he would fight till his last breath. And he was a frank and righteous man, hiding nothing, and he spoke of others' criticism of himself as the result of social rites instead of other's evil intent, and he ignored all those bad words. The truth is, at that time in Britain, society was full of hypocrites, who took those traditions and rites as the truth and called anyone who had a true opinion and wanted to explore it a devil. Ergänzung von Yu Longfa : Die Bezeichnung Mara stammt aus dem Indischen und bedeutet Himmelsdämon. Die Europäer nennen das Satan. Ursprünglich bezeichnete man damit Byron. Jetzt weist das auf alle jene Dichter hin, die zum Widerstand entschlossen sind und deren Ziel die Aktion ist, ausserdem auf diejenigen Dichter, die von der Welt nicht sehr gemocht werden. Sie alle gehören zu dieser Gruppe. Sie berichten von ihren Taten und Überlegungen, von ihren Schulen und Einflüssen. Das beginnt beim Stammvater dieser Gruppe, Byron, und reicht letztlich hin bis zu dem ungarischen Schriftsteller Petöfi. Alle diese Dichter sind in ihrem äusserlichen Erscheinungsbild sehr unterschiedlich. Jeder bringt entsprechend den Besoderheiten des eigenen Landes Grossartiges hervor, aber in ihrer Hauptrichtung tendieren sie zur Einheitlichkeit. Meistens fungieren sie nicht als Stimme der Anpassung an die Welt und der einträchtigen Freude. Sobald sie aus voller Kehle ihre Stimme erheben, geraten ihre Zuhörer in Begeisterung, bekämpfen das Himmlische und widersetzen sich den gängigen Sitten. Aber ihr Geist rührt auch tief an die Seelen der Menschen nachfolgender Generationen und setzt sich fort bis in die Unendlichkeit. Sie sind ohne Ausnahme vital und unnachgiebig und treten für die Wahrheit ein… Nietzsche lehnt den Wilden nicht ab, da er neue Lebenskraft in sich berge und gar nicht anders könne, als ehrlich zu sein. So stammt die Zivilisation denn auch aus der Unzivilisation. Der Wilde erscheint zwar roh, besitzt aber ein gütmütiges Inneres. Die Zivilisation ist den Blüten vergleichbar und die Unzivilisation den Knospen. Vergleicht man jedoch die Unzivilisation mit den Blüten, so entspricht die Zivilisation den Früchten. Ist die Vorstufe bereits vorhanden, so besteht auch Hoffnung. Sekundärliteratur Yu Longfa : Lu Xun befasst sich zwar nicht ausführlich mit Friedrich Nietzsche, aber auf der Suche nach dem 'Kämpfer auf geistigem Gebiet', dessen charakteristische Eigenschaften, besonders die Konfiguration des Übermenschen, macht er ausfindig. Lu Xun ist überzeugt, dass die Selbststärkung eines Menschen und der Geist der Auflehnung kennzeichnend für den Übermenschen sind. In Anlehnung an den Übermenschen zitiert er aus Also sprach Zarathustra : "Diejenigen, die auf der Suche nach den Quellen des Altertums alles ausgeschöpft haben, sind im Begriff, die Quellen der Zukunft, die neuen Quellen zu suchen. Ach, meine Brüder, die Schaffung des neuen Lebens und das Sprudeln der neuen Quellen in der Tiefe, das dürft wohl nicht weit sein !" Report Title - p. 429 of 558

Tam Kwok-kan : Earliest reference to Henrik Ibsen. This is the first Chinese article that discusses in a comprehensive manner the literary pursuits of the Byronic poets. Lu Xun ranks Ibsen as one of these poets and compares the rebellious spirit exemplified in Ibsen's drama to Byron's satanic tendency. Lu Xun had a particular liking for the play An enemy of the people, in which Ibsen presented his ideas through the iconoclast Dr. Stockmann, who in upholding truth against the prejudices of society, is attacked by the people. Lu Xun thought that China needed more rebels like Ibsen who dared to challenge accepted social conventions. By introducing Ibsen in the image of Dr. Stockmann, the moral superman, together with the satanic poets, Lu Xun believed that he could bring in new elements of iconoclasm in the construction of a modern Chinese consciousness. As Lu Xun said, he introduced Ibsen's idea of individualism because he was frustrated with the Chinese prejudice toward Western culture and with the selfishness popular among the Chinese. Chu Chih-yu : Lu Xun adapted for the greater part of Mara poetry his Japanese sources (Kimura Katataro), he also added some of his own comments and speculations. Guo Ting : Given Lu Xun's leading position in the Chinese literary field at that time, his defense of Byron was powerful and set the overarching tone for the time of Byron when he was first introduced to Chinese readers. Liu Xiangyu : On the power of Mara poetry itself is an expression of Byronism to 'speak out against the establisment and conventions' and to 'stir the mind'. Lu Xun criticized traditional Chinese culture and literature. [Yu1:S. 43-46,Byr1:S. 24,KUH7:S. 444,Milt1,Byr5,Byr3,Ibs1:S. 34,Ibs109]

Bibliographie : Autor 1925 Jin dai Eguo xiao shuo ji. = Modern Russian short stories. Vol. 1, 2, 4-5. Don fang za zhi she. (Shanghai : Shang wu yin shu guan, 1925). (Dong fang wen ku ; 77). ˒¥˚H5I¶ʛ,ĥ [Enthält] : Vol. 1 : Aleksandr Sergeevich Pushkin, Ivan Sergeevich Turgenev, Fedor Mikahilovich Dostoyevsky. Vol. 3 : Leo Tolstoy, Vladimir Galaktionovich Korolenko, Vsevolod Mikhailovich Garshin. Vol. 4 : Fedor Sologub, Maksim Gorky. Vol. 5 : Aleksandr Ivanovich Kuprin, Leonid Nikolaevich Andreyev, Mikhail Petrovich Artsybashev. [WC] 1925 [Korolenko, Vladimir Galaktionovich]. Mang yin yue jia. Kelulunke zhu ; Zhang Wentian fan yi. (Shanghai : Zhonghua shu ju, 1925). (Shao nian Zhongguo xue hui cong shu). Übersetzung von Korolenko, Vladimir Galaktionovich. The blind musician. From the Russian by Sergius Stepniak and William Westall. (London : Ward and Downey, 1890). [Slepoi muzykant (Moskva : I.N. Kushnereva, 1885)]. ͯ˕ӳ* [KVK] 1926 [Korolenko, Vladimir Galaktionovich. Makár's dream]. Zhou Zuoren yi. ([S.l. : s.n., 1926). Übersetzung von Korolenko, Vladimir Galaktionovich. Makár's dream and other stories. (London : T. Fischer Unwin, 1892). (Pseudonym library ; 13. Russian stories ; 1). [Boo] Report Title - p. 430 of 558

1929 Eluosi duan pian jie zuo ji. Shui Moshe bian yi. Vol. 1-2. (Shanghai : Shui mo shu dian, 1929). [Übersetzung russischer Erzählungen]. ˚˛z34íº¶ [Enthält] : Vol. 1 : Mikhail Artsybashev, Mikhail Lermontov, Fyodor Dostoyevsky, Vladimir Galaktionovich Korolenko, Vsevolod Michajlovic Garshin, Aleksandr Kuprin, Aleksei Ivanovich Kolosov. Vol. 2 : Anton Chekhov, Aleksandr Pushkin, Vsevolod Michajlovic Garshin, Nikolai Semyonovich Leskov, Leo Tolstoy, Vyacheslav Shiskov. [WC,Gam1] 1931 Yin ying : lu xi ya duan pian ji. (Shanghai : Xin shi dai shu ju, 1931). [Anthologie]. [Enthält Erzählungen aus : Best Russian short stories. (New York, N.Y. : Boni and Liveright, 1917)]. Andreyev, Leonid Nikoaevich. Eleazar. (Stuttgart : J.H.W. Dietz, 1906). = Lazarus. Korolenko, Vladimir Galaktionovic. The shades, a phantasy. Garshin, Vsevolod Michajlovic. The signal. Tolstoy, Leo. God sees the truth, but waits. (1872) Sologub, Fjodor. Hide and seek. Gorky, Maksim. Autumn night. [WC,Gam1]

Bibliographie : erwähnt in 1925 Jin dai Eguo wen xue jia lun. = Essays on modern Russian writers. Yu Zhi, Yan Bing, Ze Ming ; Dong fang za zhi she. (Shanghai : Shang wu yin shu guan, 1925). (Dong fang wen ku ; 64). [Enthält Artikel über Ivan Sergeevich Turgenev, Fedor Mikahilovich Dostoyevsky, Leonid Nikolaevich Adreyev, Mikahil Petrovich Artsybashev, Vladimir Galaktionovich Korolenko]. ˒¥˚H‡ô*à [WC] 1950 [Gorky, Maksim]. Hui yi Keluolianke he Keqiubinsiji. Gao'erji zhu ; Hu Feng yi. (Shanghai : Ping ming chu ban she, 1950). (Xin yi wen cong kan). [Über Vladimir Galaktionovich Korolenko und Mykhailo Kotsiubynsky]. In : Erinnerungen an Zeitgenossen. Übers. von Erich Boehringer. (Berlin : Malik-Verlag, 1928). πжhΈӴĴÓĴϺȑzã [WC]

Korostovets, I. IA. = Korostovets, Ivan IAkovlevich (um 1896) Bibliographie : Autor 1926 Korostovets, I[van] IA[kovlevich]. Von Cinggis Khan zur Sowjetrepublik : eine kurze Geschichte der Mongolei ; unter besonderer Berücksichtigung der neuesten Zeit. Unter Mitwirkung von Erich Hauer ; mit 39 Abbildungen, einer Übersichtskarte der Mongolei und einem Geleitwort von Otto Franke. (Berlin ; Leipzig : W. de Gruyter, 1926).

Korsch, Karl (Tostedt, Lüneburger Heide 1886-1961 Belmont, Mass.) : Marxistischer Philosoph Chinesische Übersetzungen und chinesische Sekundärliteratur in Worldcat unter : http://firstsearch.oclc.org/WebZ/FSPrefs?entityjsdetect=:javascript=true:screensize=large:sessionid= fsapp8-44844-frt0fdtd-rby80y:entitypagenum=1:0. Kort, Erich (Düsseldorf 1903-1969 Düsseldorf) : Diplomat Korth, Günter (1912-1982) : Deutscher Diplomat Biographie 1964-1966 Günter Korth ist Botschafter der Botschaft der Deutschen Demokratischen Republik in Beijing. [H-Asia] Report Title - p. 431 of 558

Korvin-Krasinski, Cyrill von (1905-1992) : Polnisch-deutscher Theologe, Religionswissenschaftler, Benediktinermönch Bibliographie : Autor 1953 Korvin-Krasinski, Cyrill von. Die tibetische Medizinphilosophie : der Mensch als Mikrokosmos. (Bern : Origo-Verlag, 1953). [WC]

Koschwitz, Hansjürgen (1933-2018) Bibliographie : Autor 1969 Koschwitz, Hansjürgen. Grundlagen der kommunistischen Presse Chinas. In : Publizistik, Konstanz ; 14 (1969). [WC]

Kosinski, Jerzy N. = Lewinkopf, Jozef (Lodz, Polen 1933-1991 New York, N.Y.) : Polnisch-amerikanischer Schriftsteller Bibliographie : Autor 1981 [Kosinski, Jerzy N.]. Shen li qi jing. Kexinsiji zhu ; Chen Kuanping deng yi. (Taibei : Huang guan chu ban she, 1981). Übersetzung von Kosinski, Jerzy N. Being there. (New York, N.Y. : Harcourt Brace Jovanovich, 1971). ĞźȢʵ [WC] 2000 [Kosinski, Jerzy N.]. Se cai bin fen de niao. Jieqi Kexinji zhu ; Zhang Wang yi. (Beijing : Beijing shi fan da xue chu ban she, 2000). (Meiguo hou xian dai zhu yi ming zuo yi cong). Übersetzung von Kosinski, Jerzy N. The painted bird. (New York, N.Y. : Modern Library, 1970). ɤӵӶӷ'Ӹ [WC]

Koskull, Josi von = Koskull, Josepha Benita Baronesse von (Tergeln b. Windau 1898-1996) : Deutsch-baltische Schriftstellerin, Übersetzerin Bibliographie : Autor 1952 Lu, Hsün [Lu, Xun]. Erzählungen aus China. Übertragen von Josi von Koskull. (Berlin : Rütten & Loening, 1952). (Kleine R & L-Bücherei). [KVK]

Kossack, Georg W. (1923-2004) : Archäologe Bibliographie : Autor 1992 Maoqinggou : ein eisenzeitliches Gräberfeld in der Ordos-Region (Innere Mongolei). Nach der Veröffentlichung von Tian Guangjin und Guo Suxin beschrieben und kommentiert von Thomas O. Höllmann und Georg W. Kossack ; unter Mitarbeit und mit Beiträgen... (Mainz : P. von Zabern, 1992). (Materialien zur allgemeinen und vergleichenden Archäologie ; Bd. 50).

Köster, Heinrich = Köster, Heinrich Konrad Dieter (Buchholz, Westfalen 1828-1847 Hong Kong) : Missionar Rheinische Missionsgesellschaft Barmen Biographie 1846 Ferdinand Genähr und Heinrich Köster bekommen von der Basler-Mission den Auftrag mit Dampfschiffen und Landweg nach China zu gelangen. [Roh] Report Title - p. 432 of 558

1847 Theodor Hamberg von der Basler Mission, Ferdinand Genähr und Heinrich Köster von der Rheinischen Missionsgesellschaft treffen in Hong Kong bei Karl Friedrich August Gützlaff ein. [BBKL]

Koster, Henry = Kosterlitz, Hermann (Berlin 1905-1988 Camarillo, Calif.) : Deutsch-amerikanischer Filmregisseur, Drehbuchautor. Bibliographie : Autor 1995 [Brontë, Charlotte]. Jian Ai. Laobo Shidiwenxun [Robert Stevenson] dao yan ; Aidesi Hasili [Aldous Huxley], Laobo Shidiwenxun, Yuehan Haosiman [John Houseman], Henry Koster bian ju ; Xialudi Bulangte [Charlotte Brontë] yuan zhu ; Liu Ruimian yi. (Taibei : Di yin chu ban Taibei xian xin dian shi, 1995). (Shi jie zhen cang ming pian dui bai xuan ji ; 32. Kan dian ying xue ying yu ; 32). Adaptation von Brontë, Charlotte. Jane Eyre : an autobiography. Vol. 1-3. (London : Smith, Elder, 1847). [Drehbuch des Films 1944]. Ș˹ [WC]

Köster, Hermann (1904-1978) : Deutscher Theologe, Steyler Missionar Bibliographie : Autor 1953 Köster, Hermann. Zur christlichen Verkündigung in China. (Münster : Aschendorffsche Verlagsbuchhandlung, 1953). [WC] 1957 Köster, Hermann. Über die Grundidee der chinesischen Kultur : [Vortrag, gehalten am 11. Ma#rz 1957 im Missionspriesterseminar St. Augustin, Siegburg]. (Kaldenkirchen : Steyler Verlagsbuchhandlung, 1957). [WC] 1958-1986 Köster, Hermann. Symbolik des chinesischen Universismus. (Stuttgart : Hiersemann, 1958-1986). (Symbolik der Religionen ; 1). [WC] 1967 Hsu#n-tzu [Xunzi]. Ins Deutsche übertr. von Hermann Köster. (Kaldenkirchen : Steyler, 1967). [WC]

Koster, Matthias (um 1937) Bibliographie : Autor 1937 Koster, Matthias. Die Bedeutung und geschichtliche Entwicklung des einheimischen Klerus für China. Hochschulschrift Bischöfliches Priesterseminar Trier, 1937. [WC]

Kostler, Elisabeth (um 1939) Bibliographie : Autor 1939 Kostler, Elisabeth. Erlebnisse einer Missionsschwester in der "Wolfshöhle" in Tsingtau China : Flugschrift der Ostasien-Mission. (Berlin-Steglitz : Ostasien-Mission, 1939). [Qingdao]. [WC]

Kosygin, Alexei = Kosygin, Alexei Nikolaevic (St. Petersburg 1904-1980 Moskau) : Ministerpräsident Sowjetunion Biographie 1965 Yu Zhan führt ein Gespräch am Flughafen Beijing mit Zhou Enlai, Chen Yi und Alexsei Nikolayevich Kosygin. Alexei Kosygin trifft Mao Zedong. [Int,YuZ1] 1969 Zhou Enlai trifft Alexei Kosygin am Flughafen in Beijing. [Int] Report Title - p. 433 of 558

Kotljarevskij, Nestor Aleksandrovich (1863-1925) : Russischer Literaturwissenschaftler Bibliographie : Autor 1935 [Kotljarevskij, Nestor Aleksandrovich]. Xu yan. Lu Xun yi. In : Gogol, Nikolai Vasil’evich. Si ling hun. Guogeli zhu ; Lu Xun yi. (Shanghai : Wen hua sheng huo chu ban she, 1935). [Vorwort]. ʏD [FiR5]

Kotsiubynsky, Mykhailo = Kozub, Zakhar Pseud. (Vinnytsia 1864-1913 Kiev) : Ukrainischer Schriftsteller Bibliographie : erwähnt in 1950 [Gorky, Maksim]. Hui yi Keluolianke he Keqiubinsiji. Gao'erji zhu ; Hu Feng yi. (Shanghai : Ping ming chu ban she, 1950). (Xin yi wen cong kan). [Über Vladimir Galaktionovich Korolenko und Mykhailo Kotsiubynsky]. In : Erinnerungen an Zeitgenossen. Übers. von Erich Boehringer. (Berlin : Malik-Verlag, 1928). πжhΈӴĴÓĴϺȑzã [WC]

Kotzenberg, Keike (1938-) Bibliographie : Autor 1996 Chinesische Tuschmalerei im 20. Jahrhundert. Hrsg. von Keike Kotzenberg, Museum für Ostasiatische Kunst Köln. (München : Prestel, 1996). [WC]

Kotzwinkle, William (Scranton, Penn 1943-) : Schriftsteller Bibliographie : Autor 1982 [Kotzwinkle, William]. Wai xing ren. Kouziweike yuan zhu ; Shi Jiqing yi. (Taibei : Huang guan chu ban she, 1982). (Dang dai ming zh jing xuan : 102. Huang guan cong shu ; 858). Übersetzung von Kotzwinkle, William. E.T., the extra-terrestrial : a novel. (New York, N.Y. : Putnam, 1982). Gȳ_ [WC] 1983 [Kotzwinkle, William]. Wai xing ren E.T. Mao Jiquan yi. (Taibei : Yao shun chu ban shi ye you xian gong si, 1983). (Yao shun cong kan ; 75). Übersetzung von Kotzwinkle, William. E.T., the extra-terrestrial : a novel. (New York, N.Y. : Putnam, 1982). Gȳ_ E.T. [WC] 1985 [Kotzwinkle, William]. Lu se xing qiu. Kouziwei yuan zhu ; Zhang Ting yi. (Taibei : Huang guan chu ban she, 1985). (Dang dai ming zhu jing xuan ; 242. Huang guan cong shu ; 1147). Übersetzung von Kotzwinkle, William. E.T., the book oft he green planet : a novel. (New York, N.Y. : Putnam, 1985). ͭɤȳӹ [WC]

Kou, Pengcheng (um 1997) Bibliographie : Autor 1997 Kou, Pengcheng ; Lin, Qian. Bailun de qing shao nian shi dai. (Beijing : Xian dai chu ban she, 1997). (Zhong wai ming ren de qing shao nian shi dai xi lie cong shu. Wen xue jia juan). [Abhandlung über George Gordon Byron]. Ϝ¯'ɧ΋Ŭł¥ [WC] Report Title - p. 434 of 558

Kovacs, Jürgen (um 1998) : Arzt Bibliographie : Autor 1998 Sun, Ssu-miao. Essential subtleties on the silver sea : The Yin-hai jing-wei, a Chinese classic on ophthalmology. Translated and annotated by Jürgen Kovacs, Paul U. Unschuld. (Berkeley, Calif. : University of California Press, 1998). [Sun, Simiao. Yin ha jing wei]. [KVK]

Kovacs, Laszlo (Budapest 1939-) : Politiker, Aussenminister Biographie 1995 Jiang Zemin besucht Ungarn auf Einladung von Arpad Göncz. Qian Qichen und Laszlo Kovacs unterschreiben eine Zusammenarbeit im Zollwesen. [SHR] 1996 Laszlo Kovacs besucht China. Unterschreibung eines Protokolls über Zusammenarbeit. [SHR] 1997 Laszlo Kovacs besucht China. [SHR]

Kovanko, Aleksej Ivanovic (1808-1870) : Russischer Bergbau-Ingenieur, Autor Biographie 1827 Aleksej Ivanovic Kovanko besteht das Examen als Bergingenieur. [WH10] 1830-1836 Aleksej Ivanovic Kovanko wird von der Geistlichen Mission nach China attachiert und reist von Ekaterinburg nach Kjachta. In China lernt er die chinesische Umgangssprache und studiert die vier konfuzianischen Bücher Si shu. Er beschäftigt sich mit Büchern über die Herstellung von Salz und Tusche und übersetzt aus dem Werk Shou shi tong kao, ein Werk über Landwirtschaft und Gartenbau. Er ist Mitarbeiter an einem russisch-chinesischen Lexikon. [WH10] 1836 Aleksej Ivanovic Kovanko wird nach Russland zurückgerufen. [WH10] 1838 Aleksej Ivanovic Kovanko wird Lehrer für Chemie an Technologischen Institut. [WH10] 1841- Aleksej Ivanovic Kovanko leietet die Platinherstellung bei Münzen. [WH10] 1858 Aleksej Ivanovic Kovanko wird Generalmajor. [WH10]

Bibliographie : Autor 1838 Kovanko, Aleksej Ivanovic. Vzgljad na okrestnosti Pekina. In : Gornyi zurnal ; T. 2 (1838). [Ein Blick auf die Umgebung von Peking]. [WC] 1841 Kovanko, Aleksej Ivanovic. Poezd v Kitaj. In : Otecestvennye Zapiski (1841). [Reisebericht]. [WC] 1842 Kovanko, Aleksej Ivanovic. Ein Aufenthalt in Peking : aus den Mittheilungen eines Russen. In : Das Ausland (1842). [WC] 1842-1843 Kovanko, Aleksej Ivanovic. Skizzen aus Peking. In : Das Ausland (1842-1843). [WC]

Kowalewski, Jozef = Kowalewski, Jozef Szczepan = Kowalewski, Joseph Etienne = Kovalevskij, Osip Michailovic (Brzostowica, Wielka 1801-1878 Warschau) : Polnischer Orientalist, Mongolist Biographie 1824 Jozef Kowalewski emigriert nach Russland. [Wik] Report Title - p. 435 of 558

1828 Nach dem Studium der orientalischer Sprachen und tibetischer Buddhismus an der Universität Kasan wird Jozef Kowalewski zum Studium der mongolischen Sprache nach Irkutsk geschickt. [Wik,WH10] 1830-1831 Jozef Kowalewski nimmt an der Reise der Geistlichen Mission nach Beijing als Sekretär teil und erwirbt eine Büchersammlung für die Universität Kasan. [WH10] 1833 Gründung eines Lehrstuhls für Mongolische Studien an der Universität Kazan. Jozef Kowalewski gibt mongolischen Sprachunterrist. [WH10,Wik] 1834 Jozef Kowalewski wird Extraordinarius für mongolische Sprache an der Universität Kasan. [WH10] 1837-1860 Jozef Kowalewski ist Ordinarius für mongolische Philologie an der Universität Kasan. [WH10] 1861- Jozef Kowalewski ist Professor für allgemeine Geschichte an der Universität Warschau. [Wik]

Bibliographie : Autor 1835 Kowalewski, Jozef. Kratkaja grammatika mongol'skogo kniznogo jazyka. (Kasan : [s.n.], 1835). [Mongolische Grammatik]. [WH10] 1835 Kowalewski, Jozef. Przejazd z Magolii do Chin : Wyjatek z dziennika podrozy do Pekinu. (St. Petersburg : Tygodnik Peterburski, 1835). = Kowalewski, Jozef. Voyage en Chine par Mongolie. In : Le polonais ; vol. 6 (1836). [Bericht über die Reise nach China]. [WH10] 1836-1837 Kowalewski, Jozef. Mongol'skaja chrestomatija. (Kasan : [s.n.], 1836-1837). [Mongolische Chrestomathie]. [WH10] 1844-1849 Kowalewski, Jozef. Dictionnaire Mongol-Russe-Français = Mongol'sko-russko-francuzkij slovar'. Vol. 1-3. (Kasan : Impr. de l'Université, 1844-1849). [WC]

Koyama, Fujio (1900-1975) : Töpfer, Töpfer- und Keramik-Spezialist Bibliographie : Autor 1959 Koyama, Fujio. Keramik des Orients : China, Japan, Korea, Südostasien, Naher Osten. (Würzburg : Andreas Zettner, 1959). [WC]

Kraatz, Martin (um 1990) : Leiter Otto Archiv, Religionskundliche Sammlung, Philipps-Universität Marburg Bibliographie : Autor 1990 Das Bildnis in der Kunst des Orients. Hrsg. von Martin Kraatz, Jürg Meyer zur Capellen, Dietrich Seckel. (Stuttgart : F. Steiner, 1990). (Abhandlungen für die Kunde des Morgenlandes ; 50, 1).

Kracauer, Siegfried (Frankfurt a.M. 1889-1966 New York, N.Y.) : Journalist, Publizist, Soziologe, Filmwissenschaftler Bibliographie : erwähnt in Report Title - p. 436 of 558

2003 [Frisby, David]. Xian dai xing de sui pian : Qimeier, Kelakaoer he Benyaming zuo pin zhong de xian dai xing li lun. Daiwei Fulisibi zhu ; Lu Huilin, Zhou Yi, Li Linyan yi. (Beijing : Shang wu yin shu guan, 2003). Übersetzung von Frisby, David. Fragments of modernity : theories of modernity in the work of Simmel, Kracauer and Benjamin. (Cambridge : Polity Press ; in ass. with Basil Blackwell, Oxford, 1985). [Georg Simmel, Siegfried Kracauer, Walter Benjamin]. ¤¥ſ'Ӻӻ : ΁•ɁoɬɁÓ¹ɲɐº»”'¤¥ſƏà [WC]

Kracke, Edward A. = Kracke, E.A. = Kracke, Edward Augustus (Brooklyn, New York, N.Y. 1908-1976 Boston, Mass.) : Professor of Chinese Literature and Institutions, University of Chicago Biographie 1932 Edward A. Kracke erhält den B.A. in architecture and fine arts der Harvard University. [Krac1] 1935 Edward A. Kracke erhält den M.A. architecture and fine arts der Harvard University und nimmt Vorlesungen in ostasiatischer Kunstgeschichte. [Krac1] 1935-1936 Edward A. Kracke studiert Chinesisch an der Université de Paris. [Krac1] 1936-1940 Edward A. Kracke studiert Chinesisch in Beijing und forscht an der Harvard Yanjing-Universität. [Krac1] 1937 Edward A. Kracke wird Mitglied der American Oriental Society. [AOS] 1941 Edward A. Kracke promoviert in Chinese history an der Harvard University. [Krac1] 1942-1945 Edward A. Kracke arbeitet im Office of Strategic Services in Washington D.C. [Krac1] 1946 Edward A. Kracke arbeitet im Department of State in Washington D.C. [Krac1] 1946-1959 Edward A. Kracke ist Visiting Assistant Professor of Chinese an der University of Chicago. [Krac1] 1954 Edward A. Kracke ist Direktor der Far Eastern Association (Association for Asian Studies). [AAS] 1954-1957 Edward A. Kracke ist Herausgeber der Monograph series der Far Eastern Association (Association for Asian Studies). [Krac1] 1957-1962 Edward A. Kracke ist Mitglied des Editorial Committee of Comparative Studies in Society and History. [Krac10] 1957-1963 Edward A. Kracke ist Vorsitzender des Committee on Far Eastern Civilizations der University of Chicago. [UC] 1958-1963 Edward A. Kracke ist Mitglied des Advisory Board des Journal of Asian studies. [AAS] 1959-1962 Edward A. Kracke ist Vizepräsident des Editorial Committee of Comparative Studies in Society and History. [Krac10] 1959-1963 Edward A. Kracke ist Direktor des Far Eastern Language and Area Center der University of Chicago. [Krac10] 1960-1966 Edward A. Kracke ist Mitglied des Visiting Committee for East Asian Studies der Harvard University. [Krac10] 1960-1973 Edward A. Kracke ist Professor of Chinese Literature and Institutions an der University of Chicago. [Krac1] 1963 Edward A. Kracke ist Vorsitzender der Sung Studies Conference der Association for Asian Studies. [Krac10] Report Title - p. 437 of 558

1963-1968 Edward A. Kracke ist Mitglied des Committee on Studies of Chinese Civilization des American Council of Learned Societies. [Krac10] 1965 Edward A. Kracke ist Vorsitzender der International Conference on Institutional Chang in China. [Krac10] 1969-1971 Edward A. Kracke ist Direktor des Far Eastern Language and Area Center der University of Chicago. [Krac10] 1970-1971 Edward A. Kracke ist Direktor des Committee on Far Eastern Studies der University of Chicago. [Krac10] 1972-1973 Edward A. Kracke ist Präsident der American Oriental Society. [Krac1]

Bibliographie : Autor 1941 Kracke, Edward A. Personal guaranty as a system for promotion of civilian officials in China, 960-1060. (Cambridge, Mass. : Harvard University, 1941). Diss. Harvard Univ., 1941. 1953 Kracke, Edward A. Civil service in early China, 960-1067 : with particular emphasis on the development of controlled sponsorship to foster administrative responsibility = Zhongguo Song chu zhi wen zhi ji gou. (Cambridge, Mass. : Harvard University Press, 1953). (Monograph series / Harvard-Yenching Institute ; vol. 13). 1957 Kracke, Edward A. Translation of Sung civil service titles. (Paris : Ecole pratique des hautes études, Centre de recherches historiques, 1957). (Matériaux pour le manuel de l'histoire des Song ; 2). [2nd rev. ed. San Francisco : Chinese Materials Center, 1978). (Asian library series ; no 11).

Bibliographie : erwähnt in 1976 Creel, Herrlee G. Edward A. Kracke 1908-1976. In : Journal of the American Oriental Society ; vol. 96, no 4 (1976). [AOI] 1977 Reischauer, Edwin O. E.A. Kracke 1908-1976. In : Journal of Asian studies ; vol. 36, no 3 (1977). [AOI]

Kraetzer, Emile Désiré (Paris 1839-1887) : Diplomat Biographie 1885-1887 Emile Désiré Kraetzer ist Generalkonsul des französischen Konsulats in Shanghai. [CFC]

Krafft, Jean-Charles = Krafft, Johannes Karl (Brunnerfeld bei Dingolfing 1764-1833 Paris) : Französischer Architekt, Kupferstecher deutscher Herkunft Bibliographie : Autor Report Title - p. 438 of 558

1809-1810 Krafft, Jean-Charles. Plans des plus beaux jardins pittoresques de France, d'Angleterre et d'Allemagne, et des edifices, monumens, fabriques, etc. Qui concourrent a leur embellissement, dans tous les genres d'architecture, tels que chinois, egyptien, anglois, arabe, moresque, etc. = Plans of the most beautiful picturesque gardens in France, England, and Germany, and of the edifices, monuments, fabrics, etc., which contribute to their embellishment, of every kind of architecture, such as Chinese, Egyptian, English, Arabian, Moorish, etc. = Plaene der schoensten und malerischten gærten, Franckreichs, Englands und Deutschlands, und der Gebaeude, Denckmaehler und Fabricken, die sie zieren, aus allen gattungen von baukunst, als Chinesischer, Egyptischer, Englischer, Orientalischer, Arabischer, Mohrischer und andern. Vol. 1-2. (Paris : Levrault, 1809-1810). http://digicoll.library.wisc.edu/cgi-bin/DLDecArts/DLDecArts- idx?type=header;pview=hide;id=DLDecArts.KrafftPlans. [WC]

Krafft, Maurice (Mühlhausen 1946-1991 am Unzen) : Volkanologe, Geologe, Photograph Bibliographie : Autor 1996 [Krafft, Maurice]. Huo shan : da di zhi nu. Wang Zhensun yi zhe. (Taibei : Shi bao wen hua chu ban qi ye gu fen you xian gong si, 1996). (Fa xian zhi lü ; 29). Übersetzung von Krafft, Maurice. Les feux de la terre : histoires de volcans. (Paris : Gallimard, 1991). ΪҶ : Pvϝ [WC]

Kraft, Eva S. = Kraft, Eva Suzanne (1923-) Bibliographie : Autor 1953 Kraft, Eva S. Zum Dsungarenkrieg im 18. Jahrhundert : Berichte des Generals Funingga : aus einer mandschurischen Handschrift übersetzt und an Hand der chinesischen Akten erläutert. (Leipzig : O. Harrassowitz, 1953). [WC]

Kraft, Herbert (Walsum, Niederrhein = Duisburg 1938-) : Professor für Neuere deutsche Literaturgeschichte, Westfälische Wilhelms-Universität, Germanistisches Institut, Münster Bibliographie : Autor 1994 [Kraft, Herbert]. Kafuka xiao shuo lun. Hebote Kelafute zhu ; Tang Wenping yi. (Beijing : Beijing da xue chu ban she, 1994). Übersetzung von Kraft, Herbert. Kafka : Wirklichkeit und Perspektive. (Bebenhausen : L. Rotsch, 1972). (Thesen und Analysen ; Bd. 2). ?@?5IÃ

Kraft, James (1935-) : Dozent für englische und amerikanische Literatur Phillips Academy, Andover ; University of Cirginia, Wesleyan University, Université Laval Quebec City Bibliographie : Autor 1978 Bynner, Witter. The Chinese translations. General ed., James Kraft. (New York, N.Y. : Farrar, Straus, Giroux, 1978). (The works of Witter Bynner). [Enthält] : Bynner, Witter. Remembering a gentle scholar. The jade mountain Watson, Burton. Introduction to "The jade mountain". Lattimore, David. Introduction to The way of life according to Laotzu. The way of life according to Laotzu. [AOI] 1981 Bynner, Witter. Selected letters. Ed., and with an introd. by James Kraft. (New York, N.Y. : Farrar, Straus, Giroux, 1981). [ZB] Report Title - p. 439 of 558

1995 Bynner, Witter. The selected Witter Bynner : poems, plays, translations, prose, and letters. Ed. by James Kraft. (Albuquerque : University of New Mexico Press, 1995). [ZB]

Krailsheimer, Alban = Krailsheimer, Alban John (1921-2001) : Französischer Gelehrter Bibliographie : Autor 1984 [Krailsheimer, Alban]. Pasika. Li Fengbin yi. (Taibei : Lian jing chu ban shi ye gong si, 1984). (Xi fang si xiang jia yi cong, 13). Übersetzung von Krailsheimer, Alban. Pascal. (Oxford : Oxford University Press, 1980). Ĕz? [WC] 1992 [Krailsheimer, Alban]. Pasika. Ao'erben Kelai'erximo zhu ; Dai Ruihui, Tan Xuesong yi. (Beijing : Zhongguo she hui ke xue chu ban she, 1992). (Wai guo zhu ming si xiang jia yi cong). Übersetzung von Krailsheimer, Alban. Pascal. (Oxford : Oxford University Press, 1980). Ӽz? [WC]

Kral, Oldrich (Prag 1930-2018) : Sinologe, Professor Department of Czech Literature and Literary Theory, Faculty of Philosophy and Arts, Karls Universität Prag Biographie 1949-1955 ca. Oldrich Kral studiert Englisch und Sinologie an der Karls-Universität zu studieren und unterrichtet gleichzeitig chinesische Literatur am Department of Philology and History. [Gal18] 1956-1957 Oldrich Kral studiert an der Beijing Universität. [Gal18] 1965 Oldrich Kral promoviert an der Karls Universität Prag, Tschechoslowakei. [Int] 1969 Oldrich Kral muss die Universität verlassen und arbeitet in einem Güterbahnhof und in der National Gallery Prag. Er macht Übersetzungen. [Gal18] 1990-1993 Oldrich Kral ist Associate Professor of Chinese der Karls Universität Prag, Tschechoslowakei. [Gal18] 1993 Oldrich Kral gründet das Centre of Comparative Studies der Karls University Prag, Tschechische Republik. [Gal18] 1993-2018 Oldrich Kral ist Professor of Chinese and Comparative Literature der Karls Universität Prag, Tschechische Republik. [Gal18] 1997 Oldrich Kral gründet das Chiang Ching-kuo International Centre der Karls Universität Prag, Tschechische Republik. [Gal18] 2018 Oldrich Kral reist vor seinem Tod nach China. [Gal18]

Bibliographie : Autor 1958 Chou, Li-po. [Zhou, Libo]. Boure. [Übers. von] Oldrich Kral und Marta Rysava. (Soudoba svetova proza ; 53). (Praha : SNKLHU, 1958). [WC] 1959 Ba, Jin. Rodina. [Übers. von] Oldrich Kral und Marta Rysava. (Soudoba svetova proza ; 92). (Praha : SNKLHU, 1959). [Ba, Jin. Jia, The family]. [WC] Report Title - p. 440 of 558

1964 Studien zur modernen chinesischen Literatur. = Studies in modern Chinese literature. Ed. by Jaroslav Prusek. (Berlin : Akademie-Verlag, 1964). [Enthält] : Introduction / Jaroslav Prusek. Kuo Mo-jo's autobiographical works / Milena Dolezelova-Velingerova. The work of Lao She during the first phase of his career (1924 to 1932) / Zbigniew Slupski. Pa Chin's novel "The family" / Oldrich Kral. The stories of Ping Hsin / Marcela Bouskova. The development of T'ien Han's dramatic writings during the years 1920-1937 / Jarmila Häringova. Chao Shu-lis Roman "San-Li-wan" / Klaus Kaden. [WC] 1965 Kral, Oldrich. Umeni cinskeho romanu. (Praha : Academia, 1965). [The art of the Chinese novel]. [WC] 1968 Kral, Oldrich. Contributions to the study of the rise and development of modern literatures in Asia. (Prague : Czechoslovak Academy of Sciences / Oriental Institute, 1968). [WC] 1986-1988 Cao, Xueqin. Sen v cervenem dome. [Übers. von] Oldrich Kral. Vol. 1-2. (Praha : Odeon, 1986-1988). Übers. von Hong lou meng. [WC] 1992 Zhuangzi. Vnitrni kapitoly. [Übers. von] Oldrich Kral. (Praha : Odeon, 1992). [WC] 1994 Kniha promen : I-t'ing. [Übers. von] Oldrich Kral. (Prague : Mlada fronta, 1994). Übers. des Yijing. [WC] 1994 Tao : texty stare Ciny. [Übers. von] Oldrich Kral. (Praha : Ceskoslovensky spisovatel, 1971) = Kniha mlceni : texty stare Ciny. (Prague : Mlada fronta, 1994). [Dao : texts from old China, Anthologie]. [WC] 2001 The appropriation of cultural capital : China's May fourth project. Milena Dolezelova-Velingerova and Oldrich Kral, ed. ; with Graham Sanders, assistant ed. (Cambridge, Mass. : Harvard University Press, Harvard University Asia Center, 2001). (Harvard-East Asian monographs ; 207). kramarz, Hans (Oberschlesien 1909-1986). Bibliographie : Autor 1966 Kramarz, Hans. Sozialgeographie Chinas. T. 1-3. (Heidelberg : V-Dia-Verlag, 1966). [23 Dias und 1 Begleitheft]. T. 1 : Der Lebensraum. T. 2 : Erziehung und Geschichte. T. 3 : Arbeit und Erholung. [WC]

Kramer, Dale (1936-) : Courtesy Professor of English, University of Oregon, Literaturhistoriker, Journalist Bibliographie : Autor 2000 [Kramer, Dale]. Tuomasi Hadai. (Shanghai : Shanghai wai yu jiao yu chu ban she, 2000). (Jian qiao wen xue zhi nan). Übersetzung von Kramer, Dale. Thomas Hardy : the forms of tragedy. (London : Macmillan, 1975). Ĩʝz¥ [WC]

Kramer, Hugo (Hohengehren, Württemberg 1890-1969 Rolle) : Schweizer Journalist Bibliographie : Autor Report Title - p. 441 of 558

1956 Im neuen China : ein Reisebericht einer Schweizer Kulturdelegation 1955 : so sahen wir China. Von Hugo Kramer, René Mauroux, Margrit Lobsiger-Dellenbach, Max Winiger. [Vorwort von H[ansjörg] Hofer]. (Zürich : Verlagsvereinigung "Zeitdienst", 1956). [Bericht der Reise nach Beijing, Nanjing, Shanghai, Hangzhou]. [Yuan]

Kramer, Samuel Noah (Kiew 1897-1990 Amerika) : Clark Research Professor in Assyriology University of Pennsylvania Bibliographie : Autor 1961 Mythologies of the ancient world. Ed. and with an introd. by Samuel Noah Kramer. (New York, N.Y. : Sucker Books, 1961). [Enthält] : Bodde, D[erk]. Myths of ancient China.

Kramer, Stefan (um 1994) Bibliographie : Autor 1994 Chen, Kaige. Kinder des Drachen : eine Jugend in der Kulturrevolution. Aus dem Chinesischen von Stefan und Hu Chun Kramer ; in Zusammenarbeit mit Christiane Hammer. (Leipzig : Kiepenheuer, 1994). Übersetzung von Chen, Kaige. Shao nian Kaige. (Taibei : Yuan liu chu ban shi ye gu fen you xiang gong si, 1991). ΋ŬͲR [WC]

Krämer-Badoni, Rudolf (Rüdesheim 1913-1989 Wiesbaden) : Schriftsteller Bibliographie : Autor 1985 Mei gui zhi ge. Lu Zhongda, Jin Hongliang deng yi. (Hangzhou : Zhejiang wen yi chu ban she, 1985). [Übersetzungen von deutscher Prosa]. [Enthält] : Bachem, Bele. Das Abendkleid oder : Galerist mit Verführerblick. Böll, Heinrich. Die erwünschte Reportage. David, Kurt. Flüchtige Bekanntschaft. Härtling, Peter. Der wiederholte Unfall oder Die Fortsetzung eines Unglücks. Hein, Günter. Rentner Klenze lässt sich in Gold aufwiegen. Kant, Hermann. Der dritte Nagel. Klipphardt, Heinar. Der Hund des Generals. Konsalik, Heinz G. Gesang der Rose. Krämer-Badoni, Rudolf. A. legt keinen Wert auf eine Auferstehung. Kricheldorff, Hans. Ein ganz besonderer Anlass. Kronauer, Brigitte. Triumpf der unterdrückten Bäckerin. Lenz, Hermann. Alois hält sich an die geschwollenen Würste. Nachbar, Herbert. Helena und die Himsuchung. Österreich, Tina. Ein Kind sucht sein Zuhause. Reding, Josef. Zdenkos Haus ist nun soweit. Richter, Hans Peter. Die Flucht nach Abanon [Auszug]. Sasse, Erich-Günther. Amerikaheinrichs Rückkehr. Schirmer, Bernd. Heimboldt. Schlesinger, Klaus. Der Tod meiner Tante. Schmidt-Kaspar, Herbert. Onkel Willys Vermächtnis. Seghers, Anna. Drei Frauen aus Haiti. Seidemann, Maria. Grossvaters Braut. Surminski, Arno. Poludas stiller Frauenhandel. Valentin, Thomas. Der Padrone hält die Damen kurz. Wolter, Christine. Ich habe wieder geheiratet. džLJvR [Din10,WC]

Kramers, Robert P. = Kramers, Robert Paul (Konstantinopel = Istanbul 1920-2002 Zeist) : Sinologe, Professor für Sinologie Universität Zürich Biographie 1938-1946 Robert P. Kramers studiert Sinologie, Japanologie und Geographie am Zentrum Orientalische Forschung und Lehre der Universität Leiden. [OAS 1] 1946-1947 Robert P. Kramers forscht für die Dissertation an der Harvard University, Mass. und an der Columbia University, New York. [OAS 1] 1949 Robert P. Kramers promoviert in Sinologie an der Universität Leiden. [OAS 1] Report Title - p. 442 of 558

1950-1953 Robert P. Kramers ist im Auftrag der Niederländischen Bibelgesellschaft in Jakarta (Indonesien) und bekommt engen Kontakt zu den protestantischen Gemeinden der chinesischen Bevölkerung. Er hat einen Lehrauftrag für Sinologie an der Universität von Jakarta. [OAS 1] 1953 Robert P. Kramers erhält von der Niederländischen Bibelgesellschaft den Auftrag an einer Bibelübersetzung aus dem Griechischen und Hebräischen in Hong Kong mitzuarbeiten. [OAS 1] 1953-1964 Robert P. Kramers arbeitet in Hong Kong an einer Bibelübersetzung. [OAS 1] 1958-1961 Robert P. Kramers ist Sekretär des Christlichen Studienzentrums für chinesische Religion und Kultur in Hong Kong. [OAS 1] 1964-1984 Robert P. Kramers ist Professor für Sinologie an der Universität Zürich. [OAS 1] 1966-1971 Robert P. Kramers ist Herausgeber der Asiatischen Studien. [AOI] 1976 Robert P. Kramers ist Mitbegründer der European Association of Chinese Studies. [OAS 1]

Bibliographie : Autor 1950 Kramers, Robert P. K'ung tzu chia yü : the school sayongs of Confucius. (Leiden : E.J. Brill, 1950). [Kong zi jia yu]. Diss. Univ. Leiden, 1949. [AOI] 1965 Kramers, Robert P. Sheng jing han yi lun wen ji. Jia Baoluo bian. (Xianggang : Jidu jiao fu qiao chu ban she, 1965). Übersetzung der Bibel. ˟Ÿ҈ӽ܇¶ Ӿӿ˛ș [AOI] 1979 Kramers, Robert P. Konfuzius, Chinas entthronter Heiliger ? (Bern : Peter Lang, 1979). [Confucius]. [AOI] 1985 Brinker, Helmut ; Kramers, Robert P. ; Ouwehand, Cornelius. Zen in China, Japan, East Asian art : papers of the International symposium on Zen, Zurich University, 16.-18.11.1982. (Bern : Peter Lang, 1985). (Schweizer Asiatische Studien ; Nr. 8). [AOI]

Kransz, Georg (um 1957) Bibliographie : Autor 1957 Kransz, Georg. Kreuz und quer durch China : aus Reisetagebüchern. (Berlin : Verlag Volk und Welt, 1957).

Kranz, Paul (Gutenberg bei Halle 1886-1920 Wolmirstedt) : Evangelischer Pfarrer, Missionar Allgemeiner Evangelisch-Protestantischer Missionsvereins Biographie 1902-1910 Paul Kranz ist privater Missionar in Shanghai. [Tsing1]

Bibliographie : Autor 1894 Kranz, Paul. Eine Missionsreise auf dem Yang tze Kiang in China im Jahre 1894. (Berlin : Haack, 1894). [Yangzi]. [WC] 1898 Kranz, Paul. Die Welterlösungsreligion ist die Vollendung des Konfuzianismus : deutsche Übersetzung eines chinesischen Traktats ; mit dem Original des chinesischen Traktats. (Berlin : Haack, 1898). https://catalog.hathitrust.org/Record/101789780. [Limited search]. [WC] Report Title - p. 443 of 558

1900 Kranz, Paul. Die Missionspflicht des evangelischen Deutschlands in China. (Berlin : U. Haack, 1900). [WC]

Kranz, Paul (2) (Sabes, Kr. Pyritz, Hinterpommern1888-1967 Hamburg) : Maschinistenmaat, Elektroingenieur Biographie 1912-1914 Paul Kranz (2) ist Maschinistenmaat im Artilleriedepot in Qingdao. [Tsing1] 1914-1919 Paul Kranz (2) nimmt an der Belagerung von Qingdao teil und kommt in japanische Gefangenschaft nach Fukuoka, Oita und Narashino. [Tsing1]

Krapoytov (um 1767) Krasno, Rena (Shanghai 1923-2009) : Russische Dolmetscherin, Übersetzerin Bibliographie : Autor 1992 Krasno, Rena. Strangers always : a Jewish family in wartime Shanghai. (Berkeley, Calif. Pacific View Press, 1992). [WC]

Krasser, Fridolin (um 1900) Bibliographie : Autor 1900 Krasser, Fridolin. Die von W.A. Obrutschew in China und Centralasien 1893-1894 gesammelten fossilen Pflanzen. (Wien ; C. Gerold0s Sohn, 1900). In : Denkschriften der Kaiserlichen Akademie der Wissenschaften. Mathematisch-naturwissenschaftliche Klasse, 1900 B. 70, 6. [Vladimir Afanas'evic Obrucev]. [WC]

Kratochvil, Paul = Kratochvil, Pavel (1933-2016) : Tschechischer Sinologe Biographie 1957-1968 ca. Paul Kratochvil studiert am Oriental Institute Prag, Tschechoslowakei, dann Linguistik an der Universität Beijing und kehrt nach Prag zurück. [Gal18] 1968 Paul Kratochvil flieht aus der Tschechoslowakei und wird Dozent für chinesische Sprache an der Cambridge University. [Gal18,Int]

Bibliographie : Autor 1970 Kratochvil, Paul. The Chinese language today : features of an emerging standard. (London : Hutchinson University Library, 1970). [WC] 1970 Lu, Xun. Three stories. With introd. and notes by Paul Kratochvil. (London : Cambridge University Press, 1970). [Enthält] : Fengbo, Cong bai cao yuan dao san wei shu wu, Ajin. [WC]

Kratz, Wolfgang (um 1850) Bibliographie : Autor 1850 Kratz, Wolfgang. Das südöstliche Asien oder China, Japan und Hinter-Indien mit dem indischen Archipelagus. (Weimar : Geographisches Institut, 1850). [Karte]. [WC]

Krauel, Friedrich Richard (Lübeck 1848-1918 Freiburg i.B.) : Diplomat, Historiker, Jurist Report Title - p. 444 of 558

Biographie 1873 Friedrich Richard Krauel ist Konsul des deutschen Konsulats in Fuzhou. [Qing1] 1874 Friedrich Richard Krauel ist Konsul des deutschen Konsulats in Xiamen. [Qing1]

Kraus, Johann = Kraus, Johannes (um 1973) : Steyler Mission Bibliographie : Autor 1957 Kraus, Johann. P. August Hättig SVD, ein Kämpfer für Gottes Reich im Reiche des Drachen, gefallen 1942 in China. (Kaldenkirchen : Steyle. 1957). [WC] 1973 Kraus, Johann. P. Anton Volpert SVD 1863-1949 : 60 Jahre Missionar in Shantung und Kansu. (Romae : apud Collegium Verbi Divini, 1973). [Shandong, Gansu]. [WC]

Kraus, Karl (Gitschin = Jicin, Böhmen 1874-1936 Wien) : Österreichischer Schriftsteller, Dramatiker, Publizist Biographie 1965 Elias Canetti schreibt über die Prosa seines von ihm verehrten Karl Kraus : Alle Bau-Gelüste, an denen Schrifststeller reich sein sollten, erschöpfen sich bei Karl Kraus im einzelnen Satz. Seine Sorge gilt diesem ; er sei unantastbar, keine Lücke, keine Ritze, kein falsches Komma – Satz um Satz, Stück um Stück fügt sich zu einer Chinesischen Mauer. Sie ist überall gleich gut gefügt, in ihrem Charakter nirgends verkennbar, aber was sie eigentlich umschliesst, weiss niemand. Es ist kein Reich hinter dieser Mauer, sie selbst ist das Reich, alle Säfte des Reichs, das bestanden haben mag, sind in sie, in ihren Bau gegangen. Es ist nicht mehr zu sagen, was innen, was aussen war, das Reich lag auf beiden Seiten, sie ist Mauer nach aussen wie nach innen. Alles ist sie, ein zyklopischer Selbstzweck, der die Welt durchwandert, bergauf, bergab, durch Täler und Ebenen und sehr viel Wüsten. In einem Gespräch mit Horst Bienek antwortet Canetti auf die Frage „Und welchen Autor können Sie lesen, und immer wieder lesen“ : "Den chinesischen Philosophen Zhuangzi, der in Wirklichkeit ein Dichter ist". Wu Ning : Canetti ist sowohl von Zhuangzi’s „äusserer Weite“ – dem wunderbaren Stil und der scharfen Zeitkritik -, als auch von seiner „inneren Weite“ – der kompromisslosen Beachtung des diesseitigen Lebens und der unbeirrbaren Suche nach der freien und unabhängigen Individualität – angetan. [WuN1:S. 68-69, 145, 177]

Bibliographie : Autor 1910 Kraus, Karl. Die chinesische Mauer. (München : Albert Langen, 1910). (Ausgewählte Schriften ; Bd. 3). [Erschienen in den Zeitschriften Fackel und Simplicissimus].

Kraus, Willy (Düsseldorf 1918-) : Sinologe, Professor Abteilung für Ostasienwissenschaften, Wirtschaft Chinas Ruhr-Universität Bochum Biographie 1955 Willy Kraus ist Privatdozent an der Universität Köln. [Kür] 1961 Willy Kraus ist Professor am Institut für Entwicklungsforschung und Entwicklungspolitik an der Universität Köln. [Kür] 1962 Willy Kraus ist Leiter des Partnerschaftsteams der Universität Köln und der Universität Kabul, Afghanistan. [Kür] 1963 Willy Kraus ist Gastprofessor an der Universität Kabul, Afghanistan. [Kür] Report Title - p. 445 of 558

1964-1966 Willy Kraus ist Professor Professor an der Universität Giessen. [Kür] 1966- Willy Kraus ist Professor für Wirtschaft Chinas an der Ruhr-Universität Bochum. [Kür]

Bibliographie : Autor 1979 Kraus, Willy. Private Unternehmerwirtschaft in der Volksrepublik China : Wiederbelebung zwischen Ideologie und Pragmatismus. (Hamburg : Institut für Asienkunde, 1989). [KVK] 1979 Kraus, Willy. Wirtschaftliche Entwicklung und sozialer Wandel in der Volksrepublik China. (Berlin : Springer, 1979). [KVK]

Bibliographie : erwähnt in 1989 Trends of economic development in East Asia : essays in honour of Willy Kraus. Wolfgang Klenner (ed.) ; with contributions by D.-S. Ahn [et al.]. (Berlin : Springer, 1989). [Willy Kraus]. [KVK]

Krause, B. (um 1908) : Deutscher Diplomat Biographie 1906-1908 B. Krause ist Konsul des deutschen Konsulats in Shantou. [Qing1,Int] 1908 B. Krause ist Konsul des deutschen Konsulats in Nanjing. [Qing1]

Krause, David (um 1976) Bibliographie : Autor 1987 [Krause, David]. Xi'en Aokaixi zhuan. Kelaosi ; Wu Wen, Zhang Rong yi. (Beijing : Zhongguo xi ju chu ban she, 1987). (Wai guo xi ju ming ren chuan ji cong shu). Übersetzung von Krause, David. Sean O'Casey and his world. (London : Thames and Hudson, 1976). ȕϳ2Ͳȕ [WC]

Krause, F.E.A. = Krause, Friedrich Ernst August (Posen 1879-1942) : Ostasienwissenschaftler, Sinologe, Ausserordentlicher Professor Universität Heidelberg und Göttingen, Major Bibliographie : Autor 1919 Krause, F.E.A. Die Aufgaben und Methoden der Sinologie : Sprache und Schrift in China und Japan. (Heidelberg : Weiss, 1919). [WC] 1921 Krause, F.E.A. Die Gedankensysteme des alten China : eine Darstellung der altchinesischen Philosophie. (Stuttgart : Deutsche Verlag-Anstalt, 1921). In : Deutsche Revue ; Nov. (1921). [WC] 1922 Krause, F.E.A. Cingis Han : die Geschichte seines Lebens nach den chinesischen Reichsannalen. (Heidelberg : Carl Winter, 1922). (Heidelberger Akten der Von-Portheim-Stiftung ; Nr. 2). [WAL 10] 1922 Krause, F.E.A. Tse#ng Kung : ein Beitrag aus der Litteratur der Sung-Zeit. (Heidelberg : Carl Winters Universita#tsbuchhandlung, 1922). [Zeng Gong ; Song]. [WC] 1924 Krause, F.E.A. Ju-tao-fo : die religiösen und philosophischen Systeme Ostasiens. (München : Ernst Reinhardt, 1924). [Ru dao fo]. [Wol] Report Title - p. 446 of 558

1924 Krause, F.E.A. Terminologie und Namenverzeichnis zu Religion und Philosophie Ostasiens : Beiheft zu Ju-tao-fo : die religiösen und philosophischen Systeme Ostasiens. (München : Ernst Reinhardt, 1924). [Ru dao fo]. [Wol] 1925 Krause, F.E.A. Geschichte Ostasiens. Bd. 1-2. (Göttingen : Vandenhoeck & Ruprecht, 1925). 1933 Krause, F.E.A. Über die Kenntnis europäischer Geschichte im heutigen China. In : Asia major ; Bd. 9 (1933). [WC]

Krause, Hugo (1891-1971) : Missionar Berliner Mission Biographie 1921-1939 Hugo Krause ist Missionar der Berliner Mission in Zengchengao. [LehH1:S. 17, 22]

Krause, Oliver Josiah (Best Station, Penn. 1874-1940 New York, N.Y.) : Missionar North China Mission Methodist Episcopal Church Krauss, Ingo = Krauss, Ingo Arthur Richard (Berlin 1878-1947) : Schauspieler, Regisseur, Schriftsteller Bibliographie : Autor 1927 Krauss, Ingo. Goethes "Faust" in Japan und China. In : Coburger Zeitung (ca. 1927). [WC]

Krausse, Alexis Sidney (1859-1904) : Journalist, Autor Bibliographie : Autor 1900 Krausse, Alexis Sidney. China in decay : the story of a disappearing empire. (London : Chapmann & Hall, 1900). https://archive.org/details/chinaindecaysto00kraugoog. [WC] 1900 Krausse, Alexis Sidney. The Far East, its history and its question. (New York, N.Y. : Dutton ; London : G. Richards, 1900). https://archive.org/details/cu31924023034527. [WC] 1900 Krausse, Alexis Sidney. The story of the Chinese crisis. (London : Cassell and Co., 1900). http://catalog.hathitrust.org/Record/006530505. [WC]

Krausz, Georg (Humenné 1894-1973 Ost-Berlin) : Österreichisch-deutscher Journalist, Politiker Bibliographie : Autor 1957 Krausz, Georg. Kreuz und quer durch China : aus Reisetagebüchern. (Berlin : Volk und Welt, 1957). https://catalog.hathitrust.org/Record/008702908. [Limited search]. [WC]

Kräuter, Uwe (Hitzacker 1945-) : Filmproduzent, Kulturvermittler, Unternehmer, Autor Biographie 1973- Uwe Kräuter arbeitet für den Verlag für fremdsprachige Literatur in Beijing und ist Auslandskorrespondent der Kommunistischen Volkszeitung.(1973-1982). [Wik] 1980 Aufführung von Das Teehaus nach Lao She durch das Pekinger Volkskunsttheater in Deutschland unter der Regie von Uwe Kräuter [Leut3] Report Title - p. 447 of 558

Bibliographie : Autor 1980 Lao, She. Das Teehaus. Mit Aufführungsfotos und Materialien hrsg. von Uwe Kräuter und Huo Yong. (Frankfurt a.M. : Suhrkamp, 1980). (Ed. Suhrkamp ; 1054. N.F. Bd. 54). Übersetzung von Lao, She. Cha guan : san mu hua ju. (Beijing : Zhongguo xi ju chu ban she, 1958). (1953). Ѻѻ : Ç̏į [WC]

Krauze, Andrzej (Polen 1947-) : Maler, Illustrator, Karikaturist Bibliographie : Autor 1997 [Spencer, Lloyd ; Krauze, Andrzej]. Heige'er. Chuan Peirong jiao ding ; Huang Xunqing yi zhe. (Taibei : Li xu wen hua shi ye you xian gong si, 1997). (Si chao yu da shi jing dian man hua. Qi meng xue cong shu). Übersetzung von Spencer, Lloyd ; Krauze, Andrzej. Hegel for beginners. Ed. by Richard Appignanesi. (Cambridge : Icon Books, 1996). Fž [WC]

Kravchenko, Victor Andreevich (Yekaterinoslav 1905-1966 New York, N.Y.) : Russischer Autor Bibliographie : Autor 1954 [Kravchenko, Victor Andreevich]. Wo xuan zhe zheng yi. Kelafuqinke zhu ; Liang Bingxuan yi. (Xianggang : Yazhou chu ban she, 1954). Übersetzung von Kravchenko, Victor Andreevich. I chose justice. (New York : Scribner, 1950). [Betr. Claude Morgan, André Wurmser]. ɴ7ҙŽƒ [WC]

Krawielitzki, Theophil (Rauden 1866-1942 Marburg) : Evangelischer Pfarrer, Direktor des Deutschen Gemeinschafts-Diakonieverbandes Bibliographie : Autor 1935 Krawielitzki, Theophil. 25 Jahre Schwesterndienst in China. (Marburg : Deutscher Gemeinschafs-Diakonieverband, 1935). [WC]

Krayer, Adolf = Krayer-Foerster, Jakob Adolf (Basel 1834-1915 Basel ) : Seidenkaufmann Biographie 1860-1868 Adolf Krayer ist als Seideninspektor im Auftrag der englischen Firma Bowes Hanbury & Co. in Shanghai. [HLS]

Bibliographie : Autor 1860-1869 Krayer, Adolf. Als der Osten noch fern war : Reiseerinnerungen aus China und Japan 1860-69. Hrsg. von Paul Hugger und Thomas Wiskemann, Robert H. Gassmann [et al.]. (Basel : Schweizerische Gesellschaft für Volkskunde, 1995. (Das volkskundliche Teschenbuch, Bd. 7). Bericht seiner Reise von Nanjing nach Huzhou (Zhejiang), Hangzhou (Zhejiang), Tianjin, Beijing, Mongolei bis Shanghai. [AOI] 1995 Krayer, Adolf. Als der Osten noch fern war : Reiseerinnerungen aus China und Japan 1860-69. Hrsg. von Paul Hugger und Thomas Wiskemann, Robert H. Gassmann [et al.]. (Basel : Schweizerische Gesellschaft für Volkskunde, 1995. (Das volkskundliche Teschenbuch, Bd. 7). Bericht seiner Reise von Nanjing nach Huzhou (Zhejiang), Hangzhou (Zhejiang), Tianjin, Beijing, Mongolei bis Shanghai. [AOI] Report Title - p. 448 of 558

Krayl, Robert (Vaihingen, Württemberg 1877-1942 Neuhütten, Württemberg) : Missionar Basler Mission, Gerber Biographie 1905-1930 Robert Krayl ist Missionar der Basler Mission in China. [BM]

Krebs, A. (um 1893) Bibliographie : Autor 1893 Krebs, A. Vorpostenarbeit im Reich der Mitte : Preisarbeit auf Veranlassung der Schlesischen Missionskonferenz. (Breslau : Evangelischer Schriften-Verlag, 1893). Berlin : Buchhandlung der Berliner evangelischen Missionsgesllschaft, 1896). (Neue Missionsschriften, 50). [WC]

Krebs, Emil (Freiburg, Schlesien 1867-1930 Berlin) : Sinologe, Dolmetscher, Diplomat Biographie 1888-1890 Emil Krebs studiert am Orientalischen Seminar der Universität Berlin. [Wik] 1888-1891 Emil Krebs studiert Rechtswissenschaften an der Universität Berlin. [Wik] 1890 Emil Krebs besteht das Dolmetscherexamen am Seminar für orientalische Sprachen der Universität Berlin. [Wik] 1891 Emil Krebs besteht die juristische Staatsprüfung der Universität Berlin. [Wik] 1891-1892 Emil Krebs ist Gerichtsreferendar in Gottesberg (Preussen). [Wik] 1893 Emil Krebs ist Referendar am Kammergericht in Berlin und Mitglied der türkischen Klasse des Seminar für orientalische Sprache der Universität Berlin. [Wik] 1893-1897 Emil Krebs ist Dolmetscher der deutschen Gesandtschaft in Beijing. [Wik] 1897-1900 Emil Krebs ist in der Verwaltung von Jiaozhou (Shandong) tätig. [Wik] 1900 Emil Krebs kehrt nach Beijing zurück. [Wik] 1901-1911 Emil Krebs ist Erster Dolmetscher der deutschen Gesandtschaft in Beijing. [Wik] 1912-1917 Emil Krebs ist Legationsrat der deutschen Gesandtschaft in Beijing. [Wik] 1917 Emil Krebs kehrt nach Berlin zurück. [Wik] 1921-1930 Emil Krebs wird dem Chiffrierdienst des Auswärtigen Amtes zugeteilt und 1923 auch im Sprachendienst beschäftigt [Wik]

Bibliographie : Autor 1915 Chinesische Schattenspiele. Übersetzt von Wilhelm Grube. Auf Grund des Nachlasses durchgesehen und abgeschlossen von Emil Krebs. Hrsg. und eingeleitet von Berthold Laufer. (Leipzig : O. Harrassowitz, 1915). (Abhandlungen der Königlich Bayerischen Akademie der Wissenschaften. Phil.-phil. und hist. Klasse ; Bd. 28, Ht. 1).

Krebs, Ida (1895-) : Missionarin Berliner Mission Biographie Report Title - p. 449 of 558

1927-ca. 1950 Ida Krebs ist Missionarin der Berliner Mission 1927-1937 in Shaoguan, 1937-ca. 1950 an der Frauenbibelschule in Yingde. [LehH1:S. 92, 95, 124]

Krebs, Norbert (1876-1947) : Deutscher Geograph, Professor für Geographie Universität Berlin Bibliographie : Autor 1943 Krebs, Norbert. Die Wege von Indien nach China. (Berlin : Mittler, 1943). [WC]

Krebsova, Berta (1909-1973 Prag) : Tschechische Sinologin Oriental Institute, Karls Universität in Prag, Tschechoslowakei Biographie 1931-1937 Berta Krebsova ist Lehrerin in Prag nach ihrem Studium an der Faculty of Philosophy der Karls Universität in Prag, Tschechoslowakei. [KrebB1] 1945-1951 Berta Krebsova ist Sekretärin der Society for Cultural Relations with the Orient. [KrebB1] 1946-1948 Berta Krebsova studiert an der Ecole nationale des langues orientales vivantes in Paris. [KrebB1] 1952 Berta Krebsova promoviert an der Karls Universität Prag, Tschechoslowakei. [KrebB1] 1952-1959 Berta Krebsova ist Leiterin des Far East Department der Czechoslovak Academy of Sciences in Prag, Tschechoslowakei. [KrebB1] 1959 Berta Krebsova wird Vize-Präsidentin der Czechoslovak Oriental Society in Prag, Tschechoslowakei. [KrebB1]

Bibliographie : Autor 1953 Krebsova, Berta. Lu Sün, sa vie et son oeuvre. (Prague : Ed. de l'Académie ttchécoslovaque des sciences, 1953). (Archiv orientalni ; Suppl. 1). [Lu Xun]. [WC] 1961 Guo, Moruo. Navat stareho mistra a jine povidky. [Transl. by Berta Krebsova]. (Praha : SNKLHU, 1961). [WC] 1964 Lu, Hsün [Lu Xun]. Tapani. Prelozila Berta Krebsova. (Praha : Knihovna Klasiku, 1954). [WC] 1971 Laozi. E dao a ctnosti. Pelozila Berta Krebsová (Praha : Odeon, 1971). [Dao de jing]. [WC]

Bibliographie : erwähnt in 1974 Obituary Berta Krebsova. In : Archiv orientalni ; vol. 42 (1974) : https://search.proquest.com/pao/docview/1304098163/D054D4E13F2E439DPQ/2?accountid=14796.

Kreipe, Werner (Hannover 1904-1967 Bad Godesberg) : Offizier Bibliographie : Autor 1964 [Kreipe, Werner]. Tong ding si tong. Kelaipei ; Feizijiben [Constantine Fitzgibbon] ying yi. (Taibei : Shi jian xue she, 1964). (Jun xue can kao zi liao ; 102-103). Übersetzung von Kreipe, Werner. The fatal decisions. Ed. by Seymour Freidin [et al.] ; transl. from German by Constantine Fitzgibbon. (New York, N.Y. : W. Sloane, 1956). ԀԁÒԀ [WC] Report Title - p. 450 of 558

1982 [Kreipe, Werner]. Na cui jiang ling de zi shu : ming yun you guan di jue ding. Shen Geng yi ; Shi Yan jiao. (Beijing : Shang wu yin shu guan, 1982). Übersetzung von Kreipe, Werner. The fatal decisions. Ed. by Seymour Freidin [et al.] ; transl. from German by Constantine Fitzgibbon. (New York, N.Y. : W. Sloane, 1956). Ԃ½ѥϰ'ƶȣ : Þ×ԃҬ '{ԁ [WC]

Kreis, Foster H. (um 1929) : Amerikanischer Diplomat Biographie 1927-1929 Foster H. Kreis ist Vize-Konsul des amerikanischen Konsulats in Shanghai. [PoGra]

Kreissl, Barbara (1961-) : Deutsche Ägyptologin, Studienreiseleiterin Bibliographie : Autor 1996 Aodili : Österreich-China : Geschichte einer 300jährigen Beziehung. Hrsg. von Gerd Kaminskiund Barbara Kreissl. (Wien : Österreichische Gesellschaft zur Förderung freundschaftlicher undkultureller Beziehungen zur Volksrepublik China, 1996. (Berichte des Ludwig Boltzmann Institutesfür China- und Südostasienforschung ; Nr. 32). 2001 Kreissl, Barbara. Christian art in China. http://www.artway.eu/content.php?id=515&lang=en&action=show.

Kreissler, Françoise (um 2000) : Professeur des universités, Centre d'études sur la Chine moderne et contemporaine, Paris Biographie Report Title - p. 451 of 558

1933-1949 Françoise Kreissler. Exil in Shanghai [ID D14740]. 1933-1938 emigrierte eine verhältnismässig geringe Zahl von politisch Verfolgten und Juden aus Deutschland nach Shanghai bzw. nach China. Dabei handelte es sich einerseits um jüdische Ärzte, Rechtsanwälte und Professoren, die in Deutschland bereits dem Berufsverbot ausgesetzt waren, noch bevor die Nürnberger Gesetze 1935 in Kraft traten, und andererseits um politische Gegner des Dritten Reiches. Es bestand damals die Möglichkeit, in Shanghai Zuflucht zu finden, zumal in den ausländischen Konzessionen, ohne ein Visum, eine Aufenthalts- oder eine Arbeitsgenehmigung vorweisen zu müssen. Damals riet die Israelitische Kulturgemeinde von Berlin und ab 1938 auch die von Wien, den Auswanderungskandidaten, die wenig Aussichten hatten, in Grossbritannien, Nord- oder Lateinamerika einreisen zu können, nach Shanghai zu emigrieren, da die ausländischen Konzessionen der Stadt allen Europäern offen standen. Viele der Auswanderer hofften nach ihrer Ankunft in Shanghai, nach Amerika weiterreisen zu können, was einigen wenigen bis Ende 1941 auch gelungen ist. Die meisten Shanghai-Emigranten aus Deutschland und Österreich gehörten dem bürgerlichen Mittelstand an und waren ihrer wirtschaftlichen und sozialen Lebensgrundlage beraubt worden. 1938 war der ausschlaggebende Moment für viele Juden, die aus Dachau oder Buchenwald wieder freigelassen wurden, sofort das Land zu verlassen um nach Shanghai zu reisen. Die Zahl der Auswanderer schätzt man auf 18’000-20'000 Personen. 1939 sind die meisten in Shanghai eingetroffen, während es 1940-1941 nur noch wenigen gelungen ist. Die Gründe waren der Kriegsausbruch und der deutsche Angriff auf die Sowjetunion. Die meisten Emigranten erreichten Shanghai per Schiff der italienischen Gesellschaft Lloyd Triestino oder mit der Transsibirischen Eisenbahn. Shanghai wurde 1937 von den Japanern eingenommen, mit Ausnahme der Französischen und Internationalen Konzession. Demzufolge liessen sich die Emigranten in diesen Stadtteilen nieder. Empfangen wurden sie vor allem von jüdisch-amerikanischen Organisationen und der sephardischen Gemeinde, die auf das Wirtschafts- und Sozialleben Shanghais wesentlichen Einfluss hatte. Hongkou bot die preiswertesten Wohnbedingungen und wurde deshalb das Emigrantenzentrum Shanghais. Für die chinesische Bevölkerung bedeuteten die Europäer nur zusätzliche Flüchtlinge zu den fast zwei Millionen, die seit dem chinesisch-japanischen Krieg in Shanghai Zuflucht gefunden haben. Da sich die jüdischen Emigranten mit der privilegierten sozialen Oberschicht Shanghais gleichstellten, hatten die Chinesen im allgemeinen eher ein distanziertes Verhältnis zu ihnen. Die zweite in Shanghai ansässige jüdische Gemeinde ist die der Russen, die zum Teil seit Beginn des 20. Jh. oder seit anfangs der 1930er Jahre in Shanghai etabliert waren und den sozialen und wirtschaftlichen Aufstieg in beschränktem Masse geschafft hatten. Sie standen den jüdischen Emigranten misstrauisch gegenüber, da diese durch eine bessere Ausbildung eine wirtschaftliche Konkurrenz darstellten. In Shanghai lebte auch eine alteingesessene deutsche Gemeinde, die sich zur Mehrheit aus Kauf- und Geschäftsleuten zusammensetzte. Sie verfügte über sämtliche nationalsozialistischen Organisationen, deren Funktion die Gleichschaltung der Auslandsdeutschen war. Die deutschen Diplomaten in China hingegen, die offiziellen Vertreter des Dritten Reiches, standen den jüdischen Emigranten misstrauisch gegenüber. Schon vor 1938 sandten die deutschen Diplomaten regelmässige Berichte über die Tätigkeiten der deutschen Staatsbürger in China an das Auswärtige Amt in Berlin. 1938 wandte sich das Shanghai Municipal Council an die Konsularvertreter mit der Bitte, sie möchten bei ihrer Regierung intervenieren, damit die Ausreise von Juden aus Europa verhindert wird. Doch vor allem die deutsche, französische und italienische Regierung hatten Interesse daran, dass die Flüchtlinge aus Deutschland möglichst schnell Europa verliessen. 1939 traf Japan erste Massnahmen zur Einschränkung der Einreise von Emigranten. Frankreich und England folgten diesem Beispiel. Die neuen Voraussetzungen für eine Einwanderung waren, über einen Arbeitsplatz in Shanghai zu verfügen, einen in der Stadt ansässigen Ehepartner zu haben, oder 400 US $ vorweisen zu können. Den Emigranten aber aus Deutschland wurden nur 20 Reichsmark zugebilligt. Durch Ausbruch des Zweiten Report Title - p. 452 of 558

Weltkrieges wurden die Einwanderungsmöglichkeiten stark eingeschränkt. Die meisten Emigranten, mit Ausnahme der Ärzte und Zahnärzte, die ihre Tätigkeit im allgemeinen weiter ausüben konnten, mussten sich beruflich umstellen. Sie arbeiteten im Kleinhandel oder als Angestellte bei europäischen, amerikanischen oder chinesischen Firmen. Voraussetzung war auch die Kenntnis der englischen Sprache. Im Laufe der ersten Exiljahre gelang es zahlreichen Emigranten, sich eine neue Existenz aufzubauen. Doch 1941, nach Pearl Harbor, infolge der Übernahme der Internationalen Konzession durch die Japaner und der Internierung von britischen und amerikanischen Staatsbürgern, verloren die meisten ihren Arbeitsplatz. Auch schwand nach Ausbruch des Krieges im Pazifik, jede Hoffnung auf eine Ausreise nach Amerika. Ab 1942 werden die Lebensbedingungen der Emigranten besonders schwierig, auch wenn sie im besetzten Shanghai eine relativ bevorzugte politische Stellung hatten. Sie wurden von den Japanern nicht als Feinde, sondern als staatenlose Flüchtlinge eingestuft, da ihnen Deutschland die Staatsbürgerschaft aberkannt worden ist. Walter Gebhard : 1939 Die Einwanderung für Juden nach Shanghai wird schwierig. Die japanische Besatzungsmacht sperrt den Massenzustrom und die Verwaltungsbehörden der westlichen Konzessionen reagieren mit entsprechenden Einschränkungen. 1943 änderte sich die Lage, denn die japanische Besatzungsmacht verkündete in einer Proklamation, dass alle staatenlosen Flüchtlingen in den Stadtteil Hongkou ziehen müssten. Die meisten wohnten in Flüchtlingsheimen in Shanghai. Alle Flüchtlinge, die ausserhalb wohnen, müssen ihre Geschäfte und Wohnungen der japanischen Besetzungsmacht überlassen. Im Ghetto entstehen Synagogen, Schulen, Läden, Cafés und Anwaltsbüros. Es werden Kabaretts, Konzerte, Tanzabende und Vorlesungen veranstaltet. Im Emigranten-Theater werden Die Dreigroschenoper von Bertolt Brecht, X.Y.Z von Klabund, Pygmalion von George Bernard Shaw, Liebelei von Arthur Schnitzler und Fräulein Julie von August Strindberg aufgeführt. 1940-1941 Aufführung der Dramen Die Masken fallen und Fremde Erde von Hans Schubert und Mark Siegelberg. Das erste Stück wird der Rassenproblematik wegen vom Deutschen Generalkonsulat abgesetzt. Das zweite Stück, das das Problem von Shanghai als eine kulturell fremde Stadt für jüdische Emigranten und die Fremdheit zwischen den "weissen" Juden und den "gelben" Chinesen beinhaltet, ist ein grosser Erfolg. Kreissler : 1945 nach Kriegsende besserte sich die wirtschaftliche Lage der Emigranten. Viele von ihnen bekamen eine Anstellung bei der amerikanischen Militärverwaltung. Die veränderte politische Weltlage ermöglichte ausserdem eine Weiteremigration oder eine Rückkehr. Zwischen 1946 und 1949 verliessen die meisten China und reisten nach Amerika, Australien, Israel oder Europa. Report Title - p. 453 of 558

Petzall, H. Unsere Einstellung zu den Chinesen. In : Die Tribüne ; Nr. 2, 1940. Er schreibt : Es ist bemerkenswert, wie oft im Verkehr mit Immigranten, bei dem Thema „Chinesen“, von Menschen gesprochen wird, die angeblich weit unter unserem Niveau stehen. „Europäische Waschanstalt“ oder „Europäischer Zimmermann“ soll nicht etwa andeuten, dass hier ein Immigrant seine Werkstatt aufgeschlagen hat, sondern, dass hier bessere Arbeit geleistet wird als die von Chinesen. „Das ist Chinesenarbeit“ hört man oft mit einer verächtlichen Nuance in der Stimme. Diese Aussprüche zeugen aber von einer Unvernunft, die wir am eigenen Leibe in unserer alten Heimat erfahren haben. Da war das Wort „Jude“ auch der Inbegriff alles Schlechten und Erbärmlichen. Es genügte als Jude geboren zu sein, um von den massgebenden Stellen verdammt zu werden. Jetzt, hier in China, versuchen nun die Getretenen selbst zu treten. Ohne Kenntnis der Mentalität unseres Gastvolkes wird einfach darauf losgeurteilt. Es wird dabei vergessen, dass in China schon eine Kultur bestanden hat, als in Europa noch Neandertalmenschen hausten. Gewiss, vieles ist hier für uns anders, noch mehr verstehen wir nicht, aber das ist kein Grund zum Verurteilen. Wie kann man über ein Volk urteilen, dessen Sprache man nicht spricht, dessen Kultur man nicht kennt ? Es werden Jahre vergehen, bis man über China wird reden können. Aber man soll mit Äusserungen über Dinge, die man nicht kennt, vorsichtig sein. Sie werfen zu rasch ein schlechtes Licht auf den Äussernden selbst und bis zur Verallgemeinerung ist es dann nur noch ein kleiner Schritt. Kreissler : Diese Aussaqge dürfte eher die Ausnahme sein, denn ehemalige Emigranten aus Shanghai neigen dazu, diese Zeit als die schwierigste aller Emigrationen zu bewerten. Die Emigration mit den Shanghaier Alltagsproblemen führte zu Konfliktsituationen, die im Exil oft in überspitzter Form aufgetreten sind. Alle ideologischen, religiösen, kulturellen Konfliktsituationen, die innerhalb der Emigrantengemeinde entstanden, waren direkte Folgen der Ghettosituation, aus der eine Flucht kaum möglich war und die ersatzweise mit einer Flucht ins Irreale endete, welche meist in einer Verherrlichung der Vergangenheit in Europa mündete. [Kreis,Geb2,Kuo 1]

Bibliographie : Autor 1991 Deutsch-chinesische Beziehungen vom 19. Jahrhundert bis zur Gegenwart : Beiträge des Internationalen Symposiums in Berlin. Hrsg. von Kuo Heng-yü und Mechthild Leutner. (München : Minerva Publikation, 1991). (Berliner China-Studien ; 19). [Enthält : Françoise Kreissler. Exil in Shanghai]. [AOI]

Kreitner, Gustav = Kreitner, Gustav Ritter von (Odrau, Österreich-Schlesien 1847-1893 Yokohama) : Österreichischer Offizier, Geograph, Diplomat Bibliographie : Autor 1881 Kreitner, Gustav von. Graf Szechenyi's Reiseroute von Sayang (in Yunnan) bis Bamo (in Birma). Aufgenommen und gezeichnet von Gutsav Kreitner ; red. Bruno Hassenstein. (Gotha : Justus Perthes, 1881). [Karte ; Bela Szechenyi]. [WC] 1881 Kreitner, Gustav von. Im fernen Osten : Reisen des Grafen Béla Széchenyí in Indien, Japan, China, Tibet und Birma in den Jahren 1877-1880. (Wien : Alfred Hölder, 1881). https://archive.org/stream/imfernenostenrei00krei#page/n9/mode/2up. [Cla] 1882 Kreitner, Gustav von. Gróf Széchenyi Béla keleti utazása, India, Japan, China, Tibet és Birma országokban. Irta Kreitner Gusztav. (Budapest : Revai testverek, 1882). [Bericht über die wissenschaftlichen Ergebnisse der Reise nach Ostasien]. 1897 Kreitner, Gustav von. Atlas zur Reiseroute in Ost-Asien 1877 bis 1880 des Grafen Béla Széchenyi. Original Aufnahme vom k.k. Oberlieutenant Gustav Kreitner ; geologische Karte von Ludwig v. Lóczy. (Wien : Aufgeführt im k.k. Militärgeografischen Institut (1897). Report Title - p. 454 of 558

1932 Kreitner, Gustav von. Hinter China steht Moskau. Mit zwei Kartenskizzen. (Berlin : E. S. Mittler, 1932).

Kremer, Paul = Kremer, Jean Baptiste Paul (Finistère 1876-1925) : Diplomat Biographie 1917-1918 Paul Kremer ist Chancelier der französischen Gesandtschaft in Beijing. [BensN2] 1918-1919 Paul Kremer ist Chancelier des französischen Konsulats in Hong Kong. [BensN2] 1920 Paul Kremer ist Chancelier des französischen Konsulats in Shanghai. [BensN2] 1921-1925 Paul Kremer ist Chancelier, ab 1923 Konsul des französischen Konsulats in Hong Kong. [BensN2] 1925 Paul Kremer ist Konsul des französischen Konsulats in Hankou. [BensN2]

Kremp, Herbert (München 1928-) : Journalist, Chefkorrespondent der Die Welt und Rheinische Post Bibliographie : Autor 1980 Kremp, Herbert. Die Bambusbrücke. (Berlin ; Frankfurt ; Wien : Ullstein Verlag, 1980). [Bericht seiner Aufenthaltes in Beijing und seiner Reise 1977-1980 durch China]. [Cla]

Krempien, Rainer (1942-) : Leiter Ostasienabteilung Staatsbibliothek Berlin Bibliographie : Autor 1981 Deutsche Fernostbibliographie 1979 : deutschsprachige Veröffentlichungen über Ost-, Zentral- und Südostasien = German Far East bibliography 1979 : German language publications on East-, Central- and Southeast Asia. Hrsg. von Helmut Martin und Günther Pflug ; in Zusammenarbeit mit Rainer Krempien und Hartmut Walravens. (München ; New York, N.Y. : K.G. Saur, 1981). (Schriftenreihe des Landesinstituts für Arabische, Chinesische und Japanische Sprache Nordrhein-Westfalen ; Bd. 1).

Kremsmayer, Haymo = Kremsmayer, Heimo (Salzburg 1916-1992 Wien) : Sinologe, Dolmetscher, Jurist Biographie 1934-1935 Haymo Kremsmayer macht einen Studienaufenthalt an der Sorbonne in Paris. [Füh 1] 1934-1939 Haymo Kremsmayer studiert Rechtswissenschaften an der Universität Wien. [Füh 1] 1935 Haymo Kremsmayer macht einen Studienaufenthalt in Perugia. [Füh 1] 1936-1941 Haymo Kremsmayer macht Dolmetscherprüfungen in Englisch, Französisch, Italienisch, Spanisch und Russisch an der Universität Wien. [Füh 1] 1939 Haymo Kremsmayer provomiert in Rechtswissenschaften an der Universität Wien. [Füh 1] 1939-1941 Haymo Kremsmayer studiert Orientalistik und Sinologie am Orientalischen Institut der Universität Wien. [Füh 1] 1940-1944 Haymo Kremsmayer leistet Militärdienst, wird zum Tode verurteilt, kann aber fliehen. [Füh 1] Report Title - p. 455 of 558

1946-1948 Haymo Kremsmayer ist Legationssekretär im Aussenamt, Bundeskanzleramt Wien. [Füh 1] 1949-1960 Haymo Kremsmayer hält Vortäge über sinologische Themen an der Urania und an Volkshochschulen in Wien und Salzburg. [Füh 1] 1949-1978 Haymo Kremsmayer ist für die Austria Tabakwerke tätig und setzt sein Studium am Orientalischen Institut der Universität Wien fort. [Füh 1] 1953 Haymo Kremsmayer promoviert in Sinologie am Orientalischen Institut der Universität Wien. [Füh 1]

Bibliographie : Autor 1947 Laotse. Tao te king : das Buch des Alten vom Weltgrund und der Weltweise. Aus dem chinesischen Urtext neu übertragen und gedeutet von Haymo Kremsmayer ; Vorwort von Theodor Bröring. (Salzburg : Jgonta Verlag, 1947). (Orientalia). [Laozi. Dao de jing]. [Füh 1] 1953 Kremsmayer, Haymo. Die kultur- und religionsgeschichtliche Stellung Lao-tses im Alten China. ([Wien : s.n.], 1953). Diss. Univ. Wien, 1953. [Füh 1] 1954 Kung-fu-tse. Worte der Weisheit : Lun yü : die Diskussionsreden Meiser Kung's mit seinen Schülern. Aus dem Urtext neu übertragen und erläutert von Haymo Kremsmayer. (Wien :Europäischer Verlag, 1954). [Konfzuzius. Lun yu]. [Füh 1]

Krenkel, Erich (Reichenau 1880-1964) : Geologe, Professor für Geologie Universität Leipzig Bibliographie : Autor 1913 Krenkel, Erich. Faunen aus dem Unterkarbon des südlichen und östlichen Tian-Schan. (München : Verl. der Königlich Bayerischen Akademie der Wissenschaften, 1913). (Abhandlungen der Bayerischen Akademie der Wissenschaften, Mathematisch-Physikalische Klasse, 26,8; Denkschriften der Bayerischen Akademie der Wissenschaften, 85,8). [Tian shan]. https://www.zobodat.at/pdf/Abhandlungen-Akademie-Bayern_26_0001-0044.pdf. [WC]

Krentz, Kenneth C. (um 1926-1949) : Amerikanischer Diplomat Biographie 1926-1932 Kenneth C. Krentz ist Vize-Ksouls des amerikanischen Konsulats Hong Kong und Macao. [Wiki4] 1949 Kenneth C. Krentz ist Generalkonsul des amerikanischen Konsulats in Taipei. [PoGra]

Krenz, Egon = Krenz, Egon Rudi Ernst (Kolberg, Pommern 1937-) : Politiker der DDR Biographie 1892-1902 Paul Kranz ist Chinamissionar des Allgemeinen Evangelisch-Protestantischen Missionsvereins in Shanghai. [Tsing1] 1989 Günter Schabowski (Juli) und Egon Krenz (Sept.-Okt.) der Deutschen Demokratischen Republik treffen Jiang Zemin in Beijing. [Meiss2:S. 405, 408, 412]

Kretzschmar, Bernhard (Döbeln 1889-1972 Dresden) : Maler Report Title - p. 456 of 558

Bibliographie : Autor 1955 China : erlebt von deutschen Künstlern : ein Reisebericht in Studienarbeiten. Von Fritz Cremer, Bernhard Kretzschmar, Bert Heller und Werner Klemke. Redaktion und Gestaltung, Gerhard Pommeranz-Liedtke. (Berlin : Deutsche Akademie der Künste, 1955). [Yuan]

Kreuzer, Karl /(um 1965) Bibliographie : Autor 1964-1965 Kreuzer, Karl. Darlings Weltreise. T. 1-3. (Heilbronn : Selbstverlag, 1964-1965. T. 2 : Vom Amazonas über Peru, Chile, Australien, Japan, China nach Indien. [WC]

Kreyenberg, Georg (gest. 1922) Bibliographie : Autor Kreyenberg, Georg. Die Begründung einer Vereinigung zum Export deutscher Lehr- und Lernmittel nach China : Denkschrift und Referat. (Berlin : Börsenblatt für den deutschen Buchhandel, 1913). [WC]

Kreyer, Carl T. = Jin Kaili (um 1863-1878) : Missionar American Baptist Missionary Union, Zeitungsherausgeber, Übersetzer von militärischem Material und Werke über internationale Beziehungen Bibliographie : Autor 1873-1898 Xi guo jin shi hui bian. Hrsg. von Carl T. Kreyer, Young J. Allen und John Fryer. (Shanghai : [s.n.], 1873-1898). [Aktuelle Berichterstattung über westliche Länder]. ȕ—˒€Ԅș [Ben,WC] 1876 Kreyer, Carl T. ; Zhao, Yuanyi. Guang xue. (Shanghai : Jiang nan zhi zao ju, 1876). [Abhandlung über Optik]. [New]

Kreyher, Johannes (1834-1910) : Deutscher Schriftsteller, Theologe Bibliographie : Autor 1863 Kreyher, J[ohannes]. Die preussische Expedition nach Ostasien in den Jahren 1859-1862 : Reisebilder aus Japan, China und Siam : aus dem Tagebuche. (Hamburg : Agentur des Rauhen Hauses zu Horn, 1863). https://archive.org/stream/diepreussischee00kreygoog#page/n7/mode/2up. [Deu]

Kricheldorff, Hans (um 1987) : Deutscher Schriftsteller Krick, Nicolas Michel. (Lixheim en Moselle 1819-1854 Ermordung in Tibet) : Missionar Missions étrangères de Paris Bibliographie : Autor 1854 Krick, Nicolas Michel. Relation d'un voyage au Thibet en 1852 et d'un voyage chez les Abors en 1853. (Paris : A. Vaton, 1854). https://archive.org/stream/relationdunvoya00kricgoog#page/n9/mode/2up. [WC]

Kriebel, Hermann (Germersheim 1876-1941 München) : Offizier, Diplomat, Politiker Biographie Report Title - p. 457 of 558

1929-1933 Hermann Kriebel ist Militärberater der chinesischen Regierung in Nanjing. [Leut7:S. 529] 1934-1937 Hermann Kriebel ist Generalkonsul des deutschen Generalkonsulats in Shanghai. [Leut7:S. 529]

Krieg, Claus W. (um 1946) Bibliographie : Autor 1946 Krieg, Claus W. Chinesische Mythen und Legenden. Nacherzählt von Claus W. Krieg. (Zürich : Fretz & Wasmuth, 1946). [WC]

Krieg, Renate (1951-2016) : Deutsche Sinologin Bibliographie : Autor 1994 Social security in the People's republic of China : papers presented at the Workshop on social security in the PRC, Hamburg, february 5-7, 1993. Renate Krieg, Monika Schädler (eds.). (Hamburg : Institut für Asienkunde, 1994). (Mitteilungen des Instituts für Asienkunde Hamburg ; Nr. 231). [KVK] 1995 Krieg, Renate ; Schädler, Monika. Soziale Sicherheit im China der neunziger Jahre. (Hamburg : Deutsches Übersee-Institut, 1995). (Mitteilungen des Instituts für Asienkunde Hamburg ; Nr. 245). 1998 Provinzporträts der VR China : Geographie, Wirtschaft, Gesellschaft. Renate Krieg, Monika Schädler [et al.]. 2., völlig überarb. Aufl. (Hamburg : Institut für Asienkunde, 1998). (Mitteilungen des Instituts für Asienkunde Hamburg ; Nr. 289).

Krieger, Bogdan (1863-1931) : Deutscher Schriftsteller, Historiker, Bibliothekar Bibliographie : Autor 1904 Krieger, Bogdan. Die ersten hundert Jahre russisch-chinesischer Politik. (Berlin : C. Heymann, 1904). https://archive.org/details/dieerstenhunder00kriegoog/page/n12. [WC]

Krieger, Maximilian (1863-1931) : Jurist Bibliographie : Autor 1904 Behme, Friedrich ; Krieger, Maximilian. Führer durch Tsingtau und Umgebung. (Wolfenbüttel : Heckner ; Universitätsbibliothek Johann Christian Senckenberg, 1904). [Qingdao]. = Behme, Friedrich. Guide to Tsingtau and its surroundings. (Wolfenbu#ttel : Heckner, 1910). [WC] 1908 Krieger, Maximilian ; Boy-Ed. Peking und Umgebung : nebst einer kurzen Geschichte der Belagerung der Gesandtschaften (1900). (Wolfenbüttel : Heckner, 1908). [Beijing]. [Yuan] 1920 Krieger, Maximilian. In China während des Weltkrieges. (Berlin : Verl. Kameradschaft, 1920). [WC]

Krieger, Silke (1940-) Bibliographie : Autor Report Title - p. 458 of 558

1990 Konfuzianismus und die Modernisierung Chinas. Hrsg. von Silke Krieger und Rolf Trauzettel. (Mainz : Hase & Koehler, 1990). (Deutsche Schriftenreihe des Internationalen Institutes der Konrad-Adenauer-Stiftung ; 20). [Krü]

Kries, Wilhelm von (1886-) Bibliographie : Autor 1913 Kries, Wilhelm von. Seezollverwaltung und Handelsstatistik in China. (Jena : G. Fischer, 1913). Diss. Univ. Kiel, 1913. http://mikekuester.tk/download/g_PrswEACAAJ-seezollverwaltung-und-handelsstatistik-in-china. [WC] 1916 Kries, Wilhelm von. Über Volks- und Staatshaushalt Chinas. (Shanghai : M. Nössler, 1916). https://catalog.hathitrust.org/Record/100161756. [WC] 1931 Kries, Wilhelm von. Die Fremden in China. In : Die Woche ; Jg. 33, H. 16 (1931). [WC]

Krins, Holger (um 1999) : Lehrbeauftrager für ostasiatische Politik Ruhr-Universität Bochum Bibliographie : Autor 1999 Studien zum politischen System der Volksrepublik China. Holger Krins, Ralf Jürgen Ostendorf, Konrad Wegmann (Hrsg.). Bd. 1-2. (Münster : Lit, 1999). (Strukturen der Macht ; Bd. 6).

Krisel, Alexander (1890-1983) : Amerikanischer Diplomat, Jurist Biographie 1916-1917 Alexander Krisel ist Vize-Konsul des amerikanischen Konsulats in Shanghai. [PoGra] 1928 Alexander Krisel ist Commissioner des U.S. Court for China. [Wik]

Kristensen, Henrik Dam (Vorbasse, Dänemark 1957-) : Politiker, Arbeitsminister Biographie 1995 Henrik Dam Kristensen besucht Dänemark. [BroK1]

Kristeva, Julia (Sliwen, Bulgarien 1941-) : Literaturtheoretikerin, Philosophin, Schriftstellerin, Psychoanalytikerin, Dozentin Université de Paris VII Biographie Report Title - p. 459 of 558

1957.2 Beauvoir, Simone de. La longue marche : essai sur la Chine [ID D3679]. Sekundärliteratur Julia Kristeva : Il convient de rappeler que Simone de Beauvoir fut parmi les premiers intellectuels occidentaux à visiter la Chine (pendant quatre semaines selon certains de ses biographes, six semaines selon l'auteur elle-même), en septembre-octobre 1955. Reportage sur le vif et essai d'explication d'un pays tout aussi mystérieux qu'en plein développement que l'auteur salue avec enthousiasme, le livre de Beauvoir est-il un « voyage en utopie », comme le dit le philosophe et politologue israélien Denis Charbit ? Le pathos de Beauvoir le laisse penser. En pleine guerre froide et animée d'un marxisme revu et corrigé par son existentialisme, Beauvoir découvre-t-elle en Chine une nouvelle terre d'élection ? Si c'était le cas, serait-ce pour ne pas désespérer Billancourt après les révélations sur l'URSS et les événements en Hongrie ? Ou est-ce parce que le cadre d’une « invitation » (par Chou Enlai lui-même !) impose à la philosophe une vision de réconciliation avec les dirigeants chinois plutôt qu'une critique franche et loyale à laquelle nous a habitué l'esprit de Beauvoir ? Aucune de ces hypothèses, qu'on n'a pas manqué d'évoquer, ne me semble correspondre ni au livre ni à la pensée de Beauvoir. En effet, l'auteur ne manque pas d'exprimer ses doutes, ses incertitudes et ses désaccords : tous cependant si savamment distillés et parfois lourdement étouffés tout au long de son voyage, que sa « Longue marche » passe encore pour un pèlerinage vers la nouvelle Terre Promise. Et l'on ne manque pas d'évoquer pêle-mêle de nombreux intellectuels qui auraient succombé, avant et après elle, à cette naïveté, séduits parait-il par l'immensité de la future grande puissance : de la figure tutélaire de la sinophilie française que fut André Malraux aux militants prochinois de 68 comme Maria-Antoinnette Macciochi. À y regarder de près cependant, c'est la spécificité de la culture (toujours énigmatique !) du continent chinois qui surprend les observateurs et qui attise aussi bien l'enthousiasme pathétique des uns que la peur panique des autres, - faute d'être soutenue par une connaissance rigoureuse de la pensée chinoise ainsi que de l'histoire culturelle, sociale et politique du pays. C'est ce manque qu'on peut reprocher aussi à Beauvoir, elle-même consciente que La Longue Marche est « le moins de ses livres », sans pour autant lui enlever ni le bénéfice de la curiosité intellectuelle, ni la finesse des observations psychologiques croquant avec bonheur portraits et caractères, ni le courage politique d'ouvrir à un Occident frileux et à son socialisme en danger d’épuisement les promesses et les risques d’une humanité différente... L'expérience anthropologique, offerte à l'intuition de l'écrivain, fait ainsi irruption à chaque page du raisonnement politique mal (parce que trop ?) assuré qui guide le voyage, de telle sorte que Beauvoir semble accomplir une troisième « longue marche », la sienne, en suivant celle de la Chine en train de se moderniser suite à la révolution communiste de 1949, après la « longue marche » de Mao de 1934-34... La longue marche n'est en aucun cas une de ces « dégradations » de la « mystique en politique », pour reprendre le mot de Péguy, comme certains ont pu le lui reprocher. Sans connaître le chinois, et en ne faisant que très sommairement allusion à l'histoire politique, culturelle et religieuse de la Chine, Beauvoir s'enthousiasme surtout pour le « scénario chinois d'une disparition progressive et pacifique du capitalisme », à l'opposé de la violence dictature communiste en URSS. Aujourd'hui encore, certains déchiffrent le même « scénario pacifique » dans la disparition progressive du socialisme chinois au profit du néo-capitalisme. Nouvelle utopie ? Ou, plutôt, constat d'une diversité culturelle qui reste à comprendre, dans ses contradictions, dans ses promesses et dans ses dangers ? Séduite par les apparences de la civilité populaire et institutionnelle, Beauvoir néglige la réalité répressive, et tout particulièrement la soumission des individus à la répression intériorisée et acceptée par une culture aux longues habitudes féodales, paysannes et confucéennes. Chemin faisant, l'auteur ne manque cependant ni de « retenue », ni de « vigilance », ni de « lucidité ». Surtout lorsque son flair d'écrivain conduit l'observatrice subtile à insister par exemple sur la manière plastique et mobile qu'auraient les Chinois à effectuer étape par étape leur processus dynamique de croissance et d'expansion : Joseph Needham, l'éminent connaisseur des tours « dialectiques » propres la « pensée chinoise » en aurait été comblé ! Ce modèle plastique et mobile (mais au prix de quelles contraintes ?) ne continue-t-il pas d'intriguer aujourd'hui encore, avec son endroit et son envers, et Report Title - p. 460 of 558

d'embarrasser les commentateurs soucieux de voir émerger plus vite et plus massivement des individus libres et une démocratie à la hauteur de leurs droits universels ? [BeaS1] 1974 Reise von Roland Barthes mit François Wahl, der Delegation von Tel Quel mit Philippe Sollers, Julia Kristeva und Marcelin Pleynet von Beijing nach Shanghai und von Nanjing nach Xian auf Einladung der chinesischen Botschaft. Report Title - p. 461 of 558

Rachel Pollack : Les historiens ont débattu de l'impact que ce voyage a eu sur la position de Tel Quel face à la Révolution culturelle. Alors que Tel Quel ne désavoue la Révolution culturelle qu'après la mort de Mao, il y a certaines indications, même dans les premières oeuvres, des désillusions politiques de ses rédacteurs. A l'exception notable de François Wahl, toutefois, les voyageurs sont tous revenus avec des récits admiratifs de ce qu'ils ont vu en Chine. Roland Barthes décrit même la Chine comme un pays « sans hystérie ». Les mémoires des voyageurs, y compris les notes de Roland Barthes révèlent le désarroi frappant que les Telqueliens ont expérimenté dans leurs tentatives d'interpréter leur voyage. Maoïstes en France, ils sont confrontés en Chine à une campagne qu'ils ne peuvent comprendre et à un peuple qui les traite comme des étrangers. En outre, ils sont conscients des limites de leur visite et tentent de surmonter leur propre subjectivité. Leur étonnement, leur frustration et leur conscience de soi, qui sont tous exprimés dans leurs écrits, les amènent à affirmer que la Chine est impénétrable à l'analyse de l'Ouest, toujours méconnaissable pour les étrangers. Roland Barthes et Marcelin Pleynet, en particulier, sont plus intéressés par la civilisation chinoise et la culture chinoise que par la situation politique. Ils ne cherchent pas seulement une utopie politique, mais également une utopie artistique. Pour les Telqueliens, la Chine offre « une sorte de référence nouvelle dans le savoir »; sa découverte est comparable à la découverte, pendant la Renaissance, de la Grèce antique. Lors des événements de Mai 68, Tel Quel a soutenu le PCF contre les militants étudiants, et plusieurs chercheurs ont suggéré que leur tournant maoïste était un moyen de recadrer leur position à l Lors des événements de Mai 68, Tel Quel a soutenu le PCF contre les militants étudiants, et plusieurs chercheurs ont suggéré que leur tournant maoïste était un moyen de recadrer leur position à l'égard de 68. Une des attractions de la Révolution culturelle pour les Telqueliens est sa combinaison apparente du langage et de l'action comme outils de la révolution. Malgré l'enthousiasme du groupe pour la Révolution culturelle de Mao, leurs journaux intimes révèlent qu’ils sont conscients que l'agence de voyage tente de les manipuler. « Il est clair que les Chinois souhaitent nous prouver que la politique commande tous les aspects de la vie chinoise. C’est sur ce fond que se déroulent nos visites » écrit Pleynet après que le groupe ait visité un immeuble d'habitation à Shanghai et ait été accueilli par le représentant local du Parti.12 Il ajoute quelques jours plus tard que ce que la délégation avait vu était fondé sur un « grand écart des expériences » et que le tour était « coupé de toute expérience concrète ». Sa déception est claire après que le groupe se soit vu refuser la visite d’un temple antique à Xi'an, sous prétexte qu'il était fermé : « Bref tout ce qui ne relève pas de la plus stéréotypée des fictions (de culture ou d’histoire) est ou caché ou interdit », déplore-t-il. La plainte n'est pas entièrement exagérée; les deux guides sont des représentants des Luxingshe, le service touristique officiel de l'État chinois, et agissent comme agents du gouvernement ainsi que comme traducteurs13. La délégation a suivi l'itinéraire officiel de l'agence et s'est vu refuser plusieurs demandes pour visiter une « École du 7 Mai », camp de rééducation pour les intellectuels et les cadres du Parti dénoncés. Beaucoup d'éléments de la réalité chinoise sont passés sous silence, leur sont cachés, comme le révèle le fait que lors d'une rencontre avec des étudiants de l'Université de Pékin, Pleynet se soit plaint en disant : « Nous n'avons rien appris et rien vu ». A l'opéra à Xi'an, il se demande alors s'il est « vraiment possible de tirer quelque conclusion que ce soit des fictions qu'on nous propose ». Sollers dit que ces spectacles « n'ont à l'évidence rien à voir avec ce qui se joue aujourd'hui en Chine » et Barthes compare les figures de danse aux postures des mannequins de cire dans les vitrines des grands magasins. Les stéréotypes dont on les bombarde de toutes les directions ne sont « rien de fondamentalement différent de la guimauve morale de certains dessins animés, ou des bandes dessinées américaines », observe cyniquement Pleynet. De nombreux textes de Telqueliens expriment le sentiment d'aliénation en Chine. 'Des chinoises' commence avec une description de la marche à travers le village provincial de Huxian, à quarante kilomètres de l'ancienne capital de Xi'an. Kristeva décrit une distance incommensurable entre elle et les paysans chinois. Kristeva et les autres Telqueliens expriment le désir de se perdre en Chine, de 'devenir' chinois. Report Title - p. 462 of 558

Les notions de sexualité – et de frustration avec sa suppression en Chine – apparaissent plusieurs fois dans les écrits du groupe. Dans un entretien 1981, Sollers rappelle son ancien intérêt pour la Chine, à travers le taoïsme, et en parle comme d' « une expérience érotique ». Le groupe tient, tout au long du voyage, des discussions sur la sexualité chinoise et sa séparation de la vie sociale. Pendant le voyage, le groupe passe plusieurs soirées à discuter le rôle des intellectuels dans la révolution. Croyant que les intellectuels pourraient transformer la situation en France, ils se sont abstenus de critique la nature du tour ou de rejeter la Révolution culturelle. Ils font plutôt l'éloge du progrès qu'on leur a présenté en Chine et attribuent leur perplexité à des barrières épistémologiques plus larges. Dans le cas de Tel Quel, les voyageurs arrivent sans aucun doute en Chine avec des idées préconçues, mais ils ne sont pas aveuglés par elles. Le prisme à travers lequel ils voient la Chine est façonné par des questions épistémologiques, pratiques et politiques, ainsi que par des engagements politiques. En Chine, ce prisme vole en éclats parce que les voyageurs se rendent compte qu'ils ne sont pas capables de saisir entièrement ce qui se joue dans la Révolution culturelle. Leur vision est troublée par les contrôles de l'agence touristique et les barrières culturelles qui les mettent à l'écart comme étrangers. En fin de compte, les voyageurs de Tel Quel n'ont pas pu réellement voir la Révolution culturelle, mais ils n'ont pas « suspendu » l'analyse de cet événement, ils ont continué à le questionner et à l'interpréter minutieusement. La complexité de leur approche montre qu’ils sont allés bien au-delà de la simple acceptation de l'idéologie maoïste. [Bart2,Bart4] 1974 Kristeva, Julia. Des chinoises [ID D24171]. [Auszüge zur Reise in China 1974]. Quellen : Chen-Andro, Chantal. Les poèmes ci de Li Qing-chao [ID D24176]. Documents of the women's movement of China. (Peking : New China Women's Press, 1950). Family and kinship in Chinese society [ID D10782]. Granet, Marcel. La civilisation chinoise [ID D3234] Granet, Marcel. Les catégories matrimoniales et relations de proximité dans la Chine ancienne [ID D3434]. Gulik, Robert van. La vie sexuelle dans la Chine ancienne [ID D7790]. Hsu, Francis L.K. Under the ancestors' shadow [ID D24175]. Hu, Chi-hsi. Mao, la révolution et la question sexuelle. In : Revue française de sciences politiques ; févr. (1973). Lang, Olga. Chinese family and society [ID D24174]. Longobardo, Niccolò. Traité sur quelques points de la religion des Chinois [ID D1792]. Mao, Tse-tung. Textes [ID D14925]. Mao Tse-tung unrehearsed : talks and letters, 1956-71 [ID D14928]. Margouliès, G[eorges]. Le Kou-wen chinois [ID D7073]. Maspero, Henri. Le taoïsme et les religions chinoises [ID D3861]. Meijer, M.J. Mariage law and policy in the Chinese People's Republic. (Hong Kong : Hong Kong University Press, 1971). Niida, Nobory. Law of slave and self : research in the history of Chinese law ; vol. 3. (Tokyo 1962). Schram, Stuart R. Documents sur la théorie de la "révolution permanente" en Chine [ID D14929]. Smedley, Agnes. The battle of hymn of China [ID D24204]. Snow, Edgar. Snow, Edgar. Red star over China [ID D8820]. Snow, Helen Foster. Women in modern China [ID D24177]. Tao tö king : le livre de la voie et de la vertu [ID D8008]. Women in China. Ed. by Marilyn B. Young [ID D24178]. Yü, Siao [Yu, Xiao]. Mao Tse-tung and I were beggars. (Syracuse, N.Y. : Syracuse University, 1959). Report Title - p. 463 of 558

« Ces notes ne sont pas un livre. Tout juste forment-elles un carnet d'informations et d'interrogations suscitées par le voyage que j'ai pu faire en République populaire de Chine en avril-mai 1974. On les lira surtout par rapport au bouleversement qu'impose à notre propre société le surgissement de ce continent noir, dont le désir et le silence assurent la cohésion : les femmes. Face aux Chinoises, c'est à partir de ce bouleversement que les notes ici présentées essaient de s'écrire. C'est pour cela même, qu'à la hâte, elles ont été écrites. » De ce côté-ci 1. Qui parle ? ... A quarante kilomètres de l'ancienne capitale chinoise Xi'an – première capitale de la Chine unifiée par l'empereur Qin Shi Huangdi au IIe siècle avant notre ère, grande capitale des Tang (618-906) – se trouve le village Huxian, chef-lieu d'une région agricole. Nous y arrivons en voiture par une route chaude, ensoleillée, parcourue de paysans à gros chapeaux en bambou, d'enfants autonomes volant dans des jeux silencieux, d'un corbillard tiré par des hommes tandis que d'autres, en deux rangées sur les côtés, le cernent de perches parallèles portées sur leurs épaules. Tout le village est sur la place où nous devons visiter, dans un des bâtiments en bordure, l'exposition des peintres paysans... Je pense qu'une des fonctions, sinon la fonction la plus importante, de la Révolution chinoise aujourd'hui est de faire passer cette brèche dans nos coneptions universalistes de l'Homme ou de l'Histoire. Ce n'est pas la peine d'aller en Chine pour fermer les yeux devant cette brèche... Ecrire 'pour' ou 'contre' : vieux jeu du militant engagé en situation... Je vais relever ici un seul aspect de ce qui creuse l'abîme entre nous et les regards de Huxian : les femmes chinoises, la famille chinoise, leur tradition et leur révolution actuelle. Ce choix, pour deux raisons. D'abord, parce que les recherches des spécialistes, mes impressions du voyage et les développements les plus récents de la Révolution culturelle prouvent que, dans l'histoire ancienne mais aussi tout au long du socialisme chinois et jusqu'à nos jours, le rôle des femmes et par conséquent la fonction de la famille ont, en Chine, und spécificité que le monothéisme occidental ne connaît pas... 2. La guerre des sexes. 3. Vierge du verbe. 4. Sans temps. 5. Moi qui veux ne pas être. Femmes de Chine 1. La mère au centre. Une filiation utérine, matrilinéaire, et matrilocale ? La génitalité – principe organisateur de l'univers archaïque. Traces dans les coutumes paysannes : Marcel Granet. Les couples royaus. Leibniz sur le Dieu des Chinois. L'écriture idéogrammatique : marque d'un despote ou d'une mère archaïque ? La combinatoire dramatique contre le principe de la raison sussifante. Une commune primitive d'il y a six mille ans, visitée à Panpo. Les femmes, l'érotisme et les vieux traités sexuels. Report Title - p. 464 of 558

J'ai visité, près de Xi'an, le musée pré-historique de Panpo. Les fouilles, commencées en 1953, ont découvert un village que les archéologues chinois modernes considèrent comme ayant eu l'organisation sociale de la commune primitive et du matriarcat, avant l'apparition du patriarcat, de la propriété privée et des classes... Sur un territoire de cinquante mille mètres carrés dont seulement un cinquième est exploré et présenté dans le musée s'étalent les ruines d'un village de six mille ans avant notr ère. Trois parties apparaissent sur ce sol blanchi par le calcaire et le temps qui livre devant mes yeux une vie lointaine, celle même que Mme Chang Shufang essaie d'expliquer à l'aide d'Engels... « Ce sont les femmes qui ramassaient les plantes sauvages ; en les cultivant autour des maisons, elles ont inventé l'agriculture, ce qi leur a permis de jouer un rôle social de premier plan, y compris en politique. Les hommes se consacraient à la chasse et à la pêche, et ensuite à l'élevage. »... Est-ce un écho de ce rôle central de la mère génitrice dans la famille archaïque, qu'on entend jusque dans les traités secuels et les rites érotiques de la Chine féodale ? Ce qui est sûr, c'est que les les 'manuels' sur 'l'Art de la chambre à coucher' qui remontent au début de notre ère, instituent la femme non seulement comme initiatrice principale aux arts érotiques puisqu'elle en sait la technique de même que le sens secret (alchimique) et les bienfaits pour le corps (la longévité), mais aussi comme celle qui a le droit incontestable à la jouissance... On a souvent insisté sur l'influence de la vie et de la théorie sexuelles chinoises sur la constitution de la mystique sexuelle bouddhiste et tantriste. Il reste, pourtant, une différence essentielle entre l'univers chinois et l'univers bouddhiste sur ce plan : les deux (sexes) s'harmonisent mais généralement ne fusionnent pas en Chine, la dyade alchimiste-érotique du taoïsme n'est pas un androgyne, jamais l'un n'absorbe l'autre au point d'en rendre superflue l'existence comme le dit le « Qu'ai-je besoin d'une autre femme ? J’ai en moi-même une Femme Intérieurs ». Le taoïsme nourrit cette conception de la vie secuelle qui sous-tend la société chinoise et reste, permanente, dans l'ombre des foyers, y compris lorsque le confucianisme règne en maître absolu sur la scène politique depuis les Song au moins (XIe siècle)... 2. Confucius – un « mangeur de femmes ». Filiation bilatérale, échange généralisé simple (mariage avec la fille de l'oncle maternel), famille patrilinéaire féodale. La 'jia' chinoise ; une unité économique. L'autorité du père mort : la hiérarchie des ancêtres aux fils. Les femmes : nomadisme, oppression et intrigues. Le 'pouvoir féminin' : sur les morts. La puissance des aïeules. Les pieds bandés – la souffrance constitue l'objet d'amour. Quelques prototypes classiques : une 'antiféministe', Pan Zhao ; les concubines ; une impératirce : Wu Zetian ; les courtisanes ; les lettrées ; Li Qingzhao ; la suicidaire ; la soldate travestie. Le sort de la morale confucéenne dans la révolution socialiste : une enquête au Taiwan. Je les vois encore, à Pékin ou en province, ces vieilles dames toutes habillées en noir, aux petits pieds de bébé, que je n'osait pas regarder et encore moins photographier. On a beau savoir qu'il existe, ce petit pied, et qu'il est très petit : c'est imaginable. Pris dans une minuscule chaussure en velours noir, le devant pointu, sa semelle en caron, dirait-on, et ce n'est pas invraisemblable, car elles ne doivent pas marcher beaucoup... Les yeux seuls, mouillés, un peu tristes, faits pour regarder au-dedans plutôt qu'en face, et d'une ironie très douce et très voilée, sont les témoins, à déchiffrer, de cette mutilation. Le soir, les fils et les petits-fils les promènent, assises en amazones blessées à l'arrière les lampions s'allument et que tout le monde afflue dans l'ancienne. Cité interdite, la place Tiananmen est pleine de gardes rouges qui promènent leurs grand-mères, aux pieds mutliés, à bicyclette... 3. Socialisme et féminisme. Une révolution bourgeoise, nationaliste, socialiste et féministe à la fois. Les suffragettes chinoises envahissent le Parlement en 1912. Le Mouvement pour les droits des femmes inspire les idées du Mouvement du 4 mai. Un supporter de la cause féminine : Mao Zedong. Les articles de Mao sur le sucide des femmes. Le programme d'études en France comprend les futures militantes féministes et communistes. Xiang Jingyu, Cai Chang Deng Deng Yingchao. Report Title - p. 465 of 558

4. Le parti et les femmes. Droits des femmes ou luttes de classes. Mao invente les paysans comme force principale de la Révolution, mais reste prudent sur les femmes. Les paysannes et les étudiantes – sensible aux luttes féminines ; les ouvrières – plus directement marxistes. Xiang Jingyu subordonne les problèmes de la famille et des femmes à la lutte du prolétariat. Un 'pouvoir des femmes' est une contradiction logique et une impasse socio-politique. Les féministes du Guomindang. Le Soviet de Jiangxi de 1930. La Loi sur le mariage, signée Mao, lasse supposer la disparition de la famille et la libération sexuelle comme forces motrices de la Révolution. Stoïcisme et liberté au cours de la Longue Marche. Ajuster la propagande à la psychologie des femmes pour vaincre le Japon. 1949 : Premier Congrès des Femmes chinoises. 5. La loi du mariage (1950). La démographie et l'amour. Les femmes au poste de commandement. Abolir l'ancienne famille confucéenne : mesure économique et idéologique à la fois. La 'Réforme agraire' et la 'Loi du mariage'. Privilèges aux femmes : pas de 'chef de famille' ; la mère garde son nom et peut le léguer aux enfants ; avantages accordés à la femme en cas de divorce ; le travail de la ménagère lui donne droit à la propriété. La famille – institution transitoire ; facilité du divorce. Les fonctions principales de la famille : biologique et éducatrice. Une éthique familiale. Un certain esprit de famille par rapport à Jiangxi. La famille disparaîtra-t-elle sans crise à l'occidentale ? Campagnes contre la morale bourgeoise : 1953, 1956-1957. Démographie : la contraception et l'amour (en famille et pour la Patrie) doivent maintenir l'accroissement de la population. Le Bond en avant : libérer la force de travail des femmes sans faire disparaïtre la famille sous la commune. Mao contre Dulles sur la famille 'démocratique et unie'. 1962 : Mouvement pour l'éducation socialiste – pour la famille, contre le familialisme. Une enquête sur les relations familiales racontées par la littérature moderne : le retour du 'père confucéen'. L'explosion de la famille pendant la Révolution culturelle. L'idéal du moi pour la Chinoise : l'Homme de fer. Les Jeunes Filles de fer de Dazahi. Cinq spectacles sans héros mais avec des héroïnes révoltées contre leur père : elles dramatisent mais ne réussissent jamais toutes seules. Brecht ou ce qui manque. 6. Entrevues. Les mères – Une artiste – Les intellectuelles – Les jeunes, les vieilles, l'amour – Ménagères et ouvrières – Les directrices. Report Title - p. 466 of 558

... Il aurait donc fallu pourvoir écrire ces visages de Chinoises : lisses, placides, fermés sans hostilité, qui signifiaient nous ignorer, dans la pénombre de cette première nuit à Pékin, au-dessus de leurs bicyclettes, ou dominant les joues sérieuses de leurs enfants. Froideur souple et friable, distance sans pont, ponctuée par ces habits gris-bleus qui masquent les corps comme des bâches sur des foyers craignant les bombardements ennemis. Etrangère à jamais, glacée dans mon désir refusé d'être reconnue une des leurs, heureuse quand elles se perdaient dans les traits de mon visage et que seuls les larges pans de mon pantalon faisaient crier les vieilles paysannes, rassurées, sur la Grand Muraille : 'waiguo ren' (étrangère). Mal à l'aise dans un groupe d'hommes. Ni asiatique ni européenne, méconnue par elles et détachée d'eux - c'est de cette position inconfortable qu'il me fallait saisir quelques petites vérités sur leur destin à elles, en ce moment. Position peut-être inconfortable mais la seule possible. Car après tout ce que vous savez déjà de la société chinoise, vous aurez compris que ce n'est pas la peine d'aller en Chine si vous ne vous intéressez pas aux femmes, si vous ne les aimez pas. Vous risquez de tomber malade d'incompréhension ou de sortir ragaillardi d'avoir tout compris, mais sans avoir jamais franchi la grande muraille ; précieusement empêtré dans votre propre univers, sans accès – fût-il incertain et difficile à débrouiller – à ce qui coule derrière les façades des affiches et des stéréotypes. Il aurait fallu pouvoir écrire ces corps de Chinoises : remplis, plus ou moins opulents selon l'âge et les maternités vécues, mais toujours aux contours ovales, touchant à peine le sol, et, sans danser, flottant sobres dans l'air du petit matin, dès le lendemain de notre arrivée, sur la place Tiananmen, et sur toutes les routes du pays, avec les flocons en mousse de saules qui inondent le ciel au printemps. Les vestes sans taille et les pantalons aux fonds larges, qui serrent les cous et les poignets, ne suggèrent pas les lignes des corps : je devine à peine des épaules fragiles et étroites, des poitrines discrètes, des ventres et des hanches robustes qui, avec les courtes cuisses fortes fermement soudées au tronc, sont le puissant centre de gravité de ces ensembles qui cheminent sans peser. Ces bras onduleux aux poignets agiles qui manient à merveille les baguettes et les pinceaux et n'effleurent que distraitement les corps des enfants. Ces mollets forts de garçons qu'un pantalon relevé au hasard laisse voir. Le corps bouge aux genoux, au cou, et par les ondulations des bras ; ventre et cuisses scellés droits — sans pliures mais sans raideurs non plus, solides et détendus, relâchés même, irrigués d'un plaisir sans étalage qui a quelque chose de confiant et d'assuré comme l'est le repos après une dépense passionnée. Il aurait fallu pouvoir écrire ces voix de Chinoises : basses jusqu'à l'inaudible dans la conversation, vibrant veloutées dans la poitrine et le ventre, mais qui peuvent, brusquement, se hisser à la gorge et monter aiguës à la tête, tendues entre l'enthousiasme et 1'agressivité, exaltées ou menaçantes, lorsque l'enjeu idéologique se précise dans le discours, ou lorsque le corps est en représentation sur une scène ou devant un micro comme l'exige le code scemque traditionnel. Ecrire ces regards qui peuvent glisser sans voir : aveuglés par une préoccupation ou un plaisir opaques, sans noms, mais aussi éblouis par une idée qui les absorbe, les écarte de l'en-face, et les lance vers un infini où vous n'avez aucune chance d'être. Il faudrait pouvoir écrire ces rires de Chinoises : joyeusement éclatant dans les yeux et les lèvres et, sans que la voix y participe, chassant en un éclair la pudeur permanente pour la remplacer tout de suite par des flambées continues d'ironie et d'humour où se mêlent l'appel à une complicité erotique et le savoir serein qu'elle est impossible : jamais amer, jamais déçu. Il faudrait pouvoir écrire ces familles ou groupes sur les places, dans les parcs, les champs et les usines, où les hommes discrets, d'une modestie qui peut paraître effacée et monotone, s'affairent autour de femmes aussi discrètes mais beaucoup plus à l'aise qu'eux, légèrement dominantes, et dont les gestes harmonieux laissent échapper un érotisme auquel personne ne semble faire attention, mais qui instaure, à travers l'autorité politique et idéologique du jour, une autre — plus souterraine, mais plus immuable peut-être et apparemment plus prenante parce que réglant un espace antérieur à la politique, fait de désirs archaïques dont personne ne parle mais qui s'écrivent avec les gestes, avec les pinceaux. Une femme dans un groupe, c'est le centre vide et paisible duquel émanent et vers lequel convergent tous les actes des hommes destinés au travail, absorbés dans leurs occupations. De là ces regards angoissés de Méditerranéennes nostalgiques que je n'ai jamais rencontrés dans les yeux des Chinoises mais Report Title - p. 467 of 558 seulement des Chinois ?... Report Title - p. 468 of 558

Les mères Dans la vaste usine de tracteurs "L'Orient est rouge" à Xi'an où travaillent 6 700 ouvrières, il y a vingt salles spécialement aménagées pour l'allaitement. Deux fois par jour, les mères arrêtent leur travail pour une demi-heure et viennent nourrir leurs bébés amenés des crèches de l'usine ou par les grands-parents qui les gardent aux foyers. A l'écart du bruit, propres et sobres, des dizaines de mères gardent un contact permanent avec leurs enfants sans se détacher réellement de la production. Ces salles existent dans toutes les usines que nous avons visitées, et il semble que l'objectif est d'en faire dans tous les lieux de travail. Un bruit infernal nous accueille dans l'Usine textile n° 4 du Nord-Ouest de la Chine, à Xi'an. De la poussière de coton flotte dans l'air et nous étouffe. Le nez et les oreilles bouchées, on ne desserre pas les lèvres. Construite entre 1954 et 1956, cette usine de 6 380 ouvriers comporte une majorité de femmes (58 %) qui travaillent, avec des variantes d'un atelier à l'autre, dans des conditions plus que difficiles. Le vice-président du Comité révolutionnaire, Wang Jinchun nous dit que ce n'est pas grave, "les gens sont habitués" (!), mais qu'il y a "des examens médicaux réguliers " et qu'en plus "on fait des recherches pour améliorer les conditions d'aération et diminuer le bruit, avant d'être en mesure d'acheter des machines plus perfectionnées." La majorité des ouvrières sont jeunes, encadrées de contremaîtres d'âge moyen ou assez âgés. Des gestes calmes, imperturbables dans le brouillard de coton et de fracas. Quelques yeux dépassent des métiers — curieux, distants. Je remarque des ventres arrondis : les femmes enceintes sont assises sur des chaises roulantes qui les déplacent le long des fileuses — ne pas rester debout, ne pas se fatiguer. Une femme enceinte travaille dans l'atelier de filage jusqu'au sixième mois de la grossesse ; après, on lui donne un travail plus léger : contrôle de la qualité des tissus, comptage, vérification des emballages, etc. Autour de l'accouchement, une femme a droit à cinquante-six jours de congé payé ; en cas de complications (jumeaux, césarienne, etc.), le congé peut se prolonger de soixante-dix à quatre-vingts jours, et s'accompagne d'une allocation de frais supplémentaires. Une ouvrière de deuxième catégorie, c'est-à-dire au plus bas de l'échelle après la stagiaire, touche 38 yuans par mois. On peut arriver, après des années de travail et une bonne qualification, à la huitième catégorie avec 102 yuans par mois. Dans cette échelle, la plupart se maintiennent vers la limite inférieure : 50-56 yuans. Les soins pour un enfant ne coûtent que huit yuans par mois, si l'on confie l'enfant au jardin d'enfants de l'usine à la semaine, et six yuans par mois si on les reprend le soir chez soi. Le jardin d'enfants de l'Usine textile n° 4 du Nord-Ouest accueille huit cents enfants de 3 à 6 ans et demi dont s'occupent dix professeurs et quelques nourrices, et, au dire de la directrice, il peut en accueillir davantage si les parents le demandent. Les autres enfants sont à la charge des grands-parents qui habitent avec les couples. Quand les grands-parents sont disponibles, la préférence va à eux plutôt qu'au jardin. Les bébés au-dessous de 3 ans sont dans la crèche à l'usine même : les mères peuvent les visiter et les nourrir deux fois par jour, comme partout ailleurs. Les enfants entourent leur mère ou leur monitrice avec le sérieux et la distance d'adultes. Les joues remplies, les regards graves, toujours pris à quelque jeu où ils s'amusent sans débordement, les petites filles battant immanquablement les petits garçons, ils peuvent être souriants, discrets ou ambitieux, mais je ne les ai jamais vus pleurer, séduire ou s'imposer. Petits corps déjà autonomes qui ne donnent pas l'impression, comme les nôtres, d'être nés trop tôt et de ne pouvoir pas se passer de nous. Micro-société indépendante, ils nous montrent leurs jeux, sautent à nos cous, aux cris joyeux qu'on leur a appris pour la circonstance, saluent de loin nos voitures (on ne peut être qu'étranger si on est en bagnole), mais aussi se promènent enlacés ou la main dans la main, tout seuls, sans adultes, le long des routes, à la campagne ou dans les rues de grandes villes tard après la tombée de la nuit. Tôt éduqués, socialisés précoces, ils témoignent par leur dignité de petits sages, à côté des parents qui, à l'envers, ont l'air enfants, de l'amour solide mais sans effusion et en quelque sorte anonyme, impersonnel, de la mère chinoise. On n'embrasse pas, on ne caresse pas, on ne serre pas un enfant — en tout cas pas trop, et surtout pas en public. S'il vous est cher, il ne vous est pas tout. Qu'il soit votre désir, c'est incontestable, et il en est averti, si l'on en juge par son assurance digne : plus muette et parfois même écrasée chez le garçon (trop aimés ?), plus autonome et parfois même triomphale chez la fille (ayant pu se réfugier auprès d'un père solide, aimant, mais compensé Report Title - p. 469 of 558 par une mère maîtresse ?). Mais il semble que très tôt ce désir personnel d'enfant a été marqué -— je dirais volontiers : civilisé — par une nécessité sociale qui le tient subordonné, jamais absolu : personne ne se prend pour le petit Jésus. A l'hôpital de Shanghaï, annexe de l'Institut médical n° 2 où nous avons pu voir des opérations par anesthésie sous acupuncture et une très fine opération de la cataracte avec les moyens conjoints de l'acupuncture et de la médecine occidentale, il y a un secteur de gynécologie et de maternité avec quatre-vingts lits. Les maladies gynécologiques et surtout celles dues à des troubles endocriniens, sont soignées souvent par les moyens, considérés plus efficaces, de la médecine chinoise : homéopathie chinoise et acupuncture. Dans une salle à trois lits — trois accouchées : une vendeuse, une ouvrière d'usine de radios et une comptable. Pour l'ouvrière, c'est le deuxième enfant : "Ce sera, dit-elle, le dernier, pour pouvoir me consacrer au travail et pour mieux m'occuper d'elles. Deux filles, et les grands-parents voudront sans doute un garçon, mais on ne les écoutera plus ; à l'usine on distribue des stérilets, gratuits comme l'est l'accouchement." Zhu Chuanfeng s'en est déjà servie et pourra en reprendre l'usage. Encore fatiguée, mais la plus radieuse des trois, est la disgracieuse Chan Beiyin : la comptable du Nord qui est rentrée avec son mari à Shanghaï pour accoucher auprès de ses parents, comme le font beaucoup de femmes traversant pour cela toute la Chine parfois, les maris recevant aussi des congés pour la circonstance. Cela fait huit jours qu'elle a accouché par césarienne, sous anesthésie par acupuncture : "Aucune douleur, rit-elle, dans deux jours je vais marcher." Le bébé, un garçon, est visiblement le héros de cet exploit. Mais elle met une étrange négligence lorsqu'elle en parle, pudeur ou rituel ?, et préfère s'entretenir de ses activités de comptable, de son apprentissage de la Critique du programme de Gotha, et de la campagne contre Lin et Kong qui était "un mangeur de femmes ". Il est vrai que je suis étrangère, qu'il n'y a aucune raison de m'introduire dans les joies intimes de la famille même si elles existent, et que la responsable de la clinique m'accompagne. Toujours est-il que le bébé n'a pas encore de nom, et que le "baptême" est loin d'être une préoccupation pour sa jeune mère. Elle a quand même une idée : Xiao Di, "petite flèche ", et pas n'importe laquelle puisqu'elle vient tout droit d'un poème de Mao, "Fei ming di"... Une artiste ...Je ne m'étonne presque pas quand on me dit que la camarade Li Fenglan est peintre, et qu'on me montre, dans l'exposition des peintres-paysans de la Commune populaire, ses tableaux : "Une brigade travaille le coton", "Moisson". Les thèmes sont immanquablement des thèmes de travail, et les personnages, quand on peut les distinguer dans ce style où l'anthropos se perd au profit du grain de maïs, sont des femmes. Li Fenglan dit qu'elle ne peut pas peindre autre chose que ce qu'elle a vécu : "Je ne dessine pas d'objets auxquels je n'ai pas été mêlée par mon travail." Et continue, harcelée par mes questions qui visiblement lui paraissent bizarres puisque j'essaie de la pousser à des aveux sur les mobiles de son penchant esthétique : En fait, je ne peins pas les objets que je vois, mais je les peins d'après mes rêves, après en avoir rêvé, au retour des champs, un peu fatiguée, et en couleur, la plupart". Li Fenglan, paysanne pauvre, a appris à lire et à écrire assez tard, et n'a jamais suivi de cours de peinture, encore moins d'histoire de l'art. Depuis quelques années, la commune a organisé un stage de peinture où les talents locaux peuvent apprendre, par des spécialistes venus de la ville, à manier les couleurs, les pinceaux, à dessiner un visage, un corps, un champ. Beaucoup de paysans y participent, cela donne lieu à des expositions locales qu'on envoie après à d'autres communes qui, en retour, envoient les leurs — un art impermanent circule ainsi dans tout le pays. Mais Li Fenglan n'a pas participé à ces cours, et tout ce qu'elle dit savoir sur "Fart" est le discours de Mao sur la littérature et l'art à Yanan. Ce manque d'éducation picturale qui, actuellement, est du type réaliste-socialiste, explique peut-être, en partie, la fraîche naïveté de ses tableaux, faits, dirait-on, par un vieux peintre taoïste qui a rêvé d'être Van Gogh avant de se réveiller dans une commune populaire... "Il faut s'élever au-dessus de ce qu'on voit. D'ailleurs, la peinture sert à une femme à s'élever. Dans l'ancien temps, les femmes étaient méprisées, une paysanne-peintre, c'était ridicule. Maintenant, nous sommes heureux, mais je suis la plus heureuse quand je prends le pinceau pour peindre. Je me sens excitée d'enthousiasme. Quand je lis les œuvres du président Mao, Report Title - p. 470 of 558 aussi, mais autrement." Discours naïfs, discours appris ? Nous avons l'air ridicule de demander à Li et à ses camarades peintres, les motivations subjectives de leur art : ils nous renvoient sans cesse au passé, au bonheur du présent et au fait que la peinture est un moyen de propagande plus direct que la littérature pour toucher les masses. Li est d'ailleurs la seule à parler de rêves, de plaisir à mélanger les couleurs, à varier les jaunes par exemple, et, en ce moment, à nuancer les différents blancs car le tableau qu'elle peint actuellement représente la cueillette du coton : "On n'y voit, dit-elle, que quelques points noirs (les gens) et de grands espaces de blancs à perte de vue qu'il s'agit de sculpter."... Le réalisme intervient, mais pas comme dans les tableaux des vrais maîtres réalistes de leur Commune populaire qui sont, évidemment, des hommes et qui peignent les portraits du secrétaire du Parti communiste : le réalisme intervient, dans du secrétaire du Parti communiste : le réalisme intervient, dans la peinture des femmes, pour appuyer, plus vrai que nature, un animal, un oiseau ou une plante qui ont, du coup, l'air de caricatures. Par ailleurs, la tristesse, les conflits, tout ce qui peut être sujet à mécontentement, est aussi destiné à la caricature. Le tableau, sur papier chinois, à l'encre de Chine colorée, au crayon ou à l'aquarelle, est destiné à l'impression sereine, à la vision calme d'une nature apprivoisée, où l'homme dans son travail se perd, extatique, à peine discernable. Est-ce un hasard si les femmes sont les plus à l'aise dans cette reprise de la tradition picturale chinoise pour la moderniser, en contournant le réalisme brutal qui, d'ailleurs, ne continue pas moins de nous assaillir, par les affiches, comme un mauvais rêve soviétique d'après-guerre ? Report Title - p. 471 of 558

Les intellectuelles La tendance actuelle étant à une refonte du travail manuel et du travail intellectuel, par laquelle la couche des intellectuels serait vouée à la disparition, les seules personnes exclusivement consacrées au travail intellectuel que nous avons pu rencontrer en Chine sont les professeurs. D'ailleurs, la campagne des "écoles à portes ouvertes" implique qu'ils consacrent deux journées de travail aux usines ou aux champs, de sorte que leur vocation "exclusivement intellectuelle" est toute relative. Il faut souligner tout de suite que cela ne signifie pas du tout la suppression de cette pratique intellectuelle qui, dans la division du travail des sociétés de classes, a donné lieu à la caste des intellectuels. Si en Chine d'aujourd'hui on ne veut pas d' "élite", on veut quand même une "élite rouge" : terme qui signifie d'une part que les spécialistes seront activement politisés et participeront organiquement aux tâches urgentes de la construction socialiste, et d'autre part et en même temps, que leur spécialisation (au moins pour l'énorme majorité, de laquelle il faut exclure le petit détachement de "chercheurs de pointe" dont on n'a pas négligé la formation même pendant les années les plus rouges de la Révolution culturelle, que ce soit en biologie ou en linguistique chomskyenne) ne dépassera pas trop les compétences techniques et scientifiques exigibles des larges masses pour l'accomplissement des travaux en cours. Spécialistes donc, mais pas trop, et en tout cas des spécialistes qui mettent les valeurs politiques au-dessus des valeurs scientifiques, une couche intermédiaire entre la société à division rigide du travail et une autre où cette division ne sera pas génératrice d'inégalité économique, idéologique et politique -— voilà ce qui semble être demandé aux "intellectuels", le but politique pour l'instant étant d'éliminer avant tout une source de nouveaux bureaucrates et de nouvelle bourgeoisie qu'alimenteraient aussi bien la tradition du lettré confucéen que l'exemple encore très présent de l'intellectuel-bour-geois-bureaucrate soviétique. Résultat trop évident de cette politique : baisse du niveau intellectuel, restriction des matières et des domaines enseignés, inemploi objectif d'une partie considérable du savoir des spécialistes formés à l'école confucéenne mais aussi à la soviétique. Autre résultat aussi trop évident : entrée dans la culture de masses illettrées — huit cent millions qui ignorent sans doute les subtilités de la culture classique mais qui discutent le Manifeste communiste, ont le minimum de connaissances techniques et d'hygiène nécessaire à l'étape actuelle du socialisme chinois, et font de la poésie et de la peinture comme nous écrivons des lettres... En Chine, on ne nous a jamais parlé de 'couples' : moins parce que le problème est surmonté par la conception de la refonte de la famille dans la commune... Les Chinois, 'structuralistesV avant la lettre, considéreraient-ils que le 'yin' est toujours nécessaire dans une alliance de deux, et que par conséquent la modernisation ne consisterait que dans la possibilité, pour une femme, d'être structuralement 'yin', s'ils ne peuvent pas être les deux à la fois, ce qui serait le mieux ?... Feng Zhongyun, 53 ans, femme professeur de poésie classique à l'Università de Pékin, a terminé ses études en 1941 ; puis elle est entrée comme enseignante à l'Université Qinghua ; puis, en 1952, à l'Université de Pékin. Intellectuelle éduquée selon ce qu'on appelle ici l'ancien système, elle est sans doute, au moins autant que tout structuraliste occidental, au fait des raffinements prosodiques des genres poétiques chinois, et parle avec le plaisir du connaisseur, des parallélismes, des rythmes, du support graphique imagé et de la mélodie inséparable des vers anciens. Pourtant, ce n'est pas là-dessus qu'on lui demande maintenant de mettre l'accent de son enseignements. Comme tous les enseignants, Feng Zhongyun s'est mise à l'école du marxisme-léninisme qui, dans son domaine à elle, l'incite à chercher 'l'attitude de classes' dans les textes littéraires... [Le] passage par la campagne est, pour Mme Feng, une bonne chose : « Les enfants mûrissent, apprennent les véritables problèmes du pays, ce qui les préserve des tentations de devenir une élite confucéenne, sans pour autant les handicaper sensiblement dans l'apprentissage d'une spécialité digne d'une élite rouge. »... Quelques tendances se dégagent : liquider l'esprit de l'Ecole confucéenne ; étudier l'Ecole des Légistes ; critiquer la tradition qui a florifié Confucius et dénigré les Légistes. Cette orientation anticonfucéenne est actuellement prépondérante, même si Feng reconnaît qu'il y en a d'autres : « L'Université de Pékin était dirigée par des révisionnistes, tout est à revoir ». Notre discussion avec les enseignants de l'Université de Pékin a duré de 9 heures à 17 heures, Report Title - p. 472 of 558 avec un déjeuner commun. Feng Zhongyun était la seule femme parmi nos hôtes. De tous les discours, préparés d'avance, où chacun exposait les problèmes idéologiques et méthodologiques de sa discipline, le sien était le plus bref, le plus précis et le plus prudent. Elle avait probablement la même conviction politique ferme que ses collègues... A 35 ans, Wu Xiufen est, par contre, entièrement formée par le socialisme. Après quatre ans d'études de physique à l'Université, elle est actuellement professeur de Physique à l'Ecole Normale supérieure de Nankin — beau "campus" de l'ancien Collège américain, dans un vaste parc vert, peuplé de pavillons style Ming qui donnent l'impression d'une cité impériale plutôt que d'un lieu universitaire. Spécialisée en électro-dynamique, elle est une des premières à avoir adopté le principe de F "école à portes ouvertes". Dans l'enseignement de la physique, ceci veut dire que parallèlement à l'apprentissage des théories, les élèves appliquent immédiatement leurs connaissances dans la production d'objets pour l'industrie du pays. Ainsi, les élèves de l'Ecole Normale de Nankin non seulement savent, comme tout "normalien" dans le monde, les principes de fonctionnement d'un générateur, mais fabriquent des moteurs électriques légers dans les quelques ateliers de physique de l'école. Ces moteurs sont vendus à l'Etat, selon le plan de celui-ci. Les "revenus" sont, bien sûr, modestes, car la production n'est pas intensive, mais elle est permanente et sa fonction éducative prime la visée économiste. En plus, un mois par semestre, les élèves de Wu Xiufen travaillent dans les usines, avec les ouvriers de la ville. L'"enseignement à portes ouvertes" veut dire enfin que deux demi-journées par semaine sont consacrées à l'étude politique (les articles du Quotidien du Peuple, les textes de Mao et des classiques du marxisme), actuellement essentiellement orientée dans le sens de la campagne Pi Lin Pi Kong... Sur trois professeurs à l'Ecole, il y a une femme, et 40 % des élèves sont des jeunes filles — proportion satisfaisante, selon Wu, dans l'état actuel des choses, et en tout cas ne posant aucun problème de "droits féminins" particulier, selon elle. Encore plus sûres d'elles-mêmes, les femmes ont en main l'enseignement obligatoire, primaire et secondaire, des établissements que nous avons visités : les cinq écoles secondaires et les dix-neuf écoles primaires de la commune Marco Polo près de Pékin qui donnent, chaque année, vingt candidats à l'Université ; l'Ecole primaire de Changjianlu à Nankin où la directrice Huang Guanglun nous dit que l'enseignement a deux buts : l'un idéologique dominé par l'esprit d'internationalisme et d'amour pour la patrie, et l'autre méthodologique d'ouverture aux connaissances pratiques et au renforcement du corps, selon les indications de Mao. Dans la toute jeune génération d'enseignants, une promotion accélérée s'accompagne, semble-t-il, d'un avantage donné aux jeunes filles. Ainsi, à l'Université de Shanghai, Ji Ruman, 23 ans, est assistante de philosophie après deux ans et huit mois d'études supérieures de philo, au lieu des cinq ans exigibles avant la Révolution culturelle... Lu Qiulan est présentatrice du Musée historique de Xi'an, un des plus riches en Chine, contenant entre autres d'immenses salles de stèles funéraires de toutes les époques dont les treize livres classiques du confucianisme gravés dans la pierre... Lu Qiulan insiste sur le sens des textes confucéens, le milieu social qui les a produits, les révoltes populaires contre, mais aussi sur les différents styles calligraphiques du passé dont Mao s'est inspiré. Son travail d'historienne consiste aussi à approfondir la recherche... Report Title - p. 473 of 558

Les jeunes, les vieilles, l'amour Mlle Zhan Guofei, 20 ans, est vice-présidente du Syndicat aux Chantiers navals de Shanghaï, immense entreprise pour la construction et la réparation de navires de fort tonnage, qui emploie 7000 ouvriers dont 1400 femmes et occupe 460000 mètres carrés répartis en dis ateliers. Sans être un organisme à importance capitale, surtout après le Révolution culturelle où les fonctions politiques et même de direction de la production sont principalement assumées par le Comité révolutionnaire, le Syndicat joue un rôle essentiel dans l'organisation de la vie quotidienne – famille, mariage, naissance, crèches, jardins d'enfants, réfectoires, mort, divorce, contraception, donc tout ce qui concerne les femmes, est de son ressort, comme de celui du Comité administratif. Mais le Syndicat est chargé aussi de l'éducation idéologique : il organise l'étude de la pensée de Marx, Engels, Lénine (Staline figure dans la série, mais on n'étudie pas sa pensée) et de Mao, la critique de Lin et Kong, la compétition dans la production ; forme de nouveau cadres administratifs ; organise les écoles du soir et les loisirs : sports, cinéma, théâtre « et surtout », die Zhan Guofei, « reçoit les opinions des masses pour critiquer la direction »... Ménagères et ouvrières En Chine, comme ailleurs, les ménagères restent les femmes les plus défavorisées : je ne veux pas dire les plus dénigrées, mais partageant le plus d'archaïsmes. Ce n'est pas que la 'Loi du mariage' ne leur accorde pas des droits : tout au contraire, elles en sont avantagées. Ce n'est pas qu'elles ne bénéficient pas d'inscruction politique : dans le quartier populaire de la rue du Melon à Shanghai, on les réunit une heure tous les mercredis et tous les dimanches pour discuter l'actualité politique, mais aussi des problèmes de santé, d'hygiène, d'éducation des enfants.... Parmi les ouvrières, l'âge semble jouer un rôle décisif pour la détermination de la combativité économique, politique et idéologique. Les jeunes filles et les ouvrières plus âgées me sont apparues comme les éléments les plus actifs : aussi bien pour gérer que pour critiquer... En ce qui concerne les paysannes, des efforts immenses sont déployés pour les extraire des traditions et des superstitions familiales : la 'Loi du mariage' a résolu les problèmes légaux et a détruit les clans qui se vendaient les filles ; l'envoi des jeunes à la campagne à partir de la Révolution culturelle, et le brassage de culture que cela suppose, permet visiblement non seulement de lier les jeunes citadins au peuple, mais aussi de moderniser les villages. Dans la commune populaire Marco Polo, près de Pékin, j'ai rencontré de jeunes paysannes qui font partie d'une troupe de propagande artistique, lisent Mao et quelques romans dont elles ne se rappellent pas les titres, et font des poèmes sur les thèmes politiques du jour. Les mères de famille aussi participent à cette existence collective politisée, active : trois cinémas dans la commune, cours d'alphabétisation et d'instruction politique le soir. Mme Xu Jin, qui se lève tous les jours à 5 h 30 et travaille de 6 heures jusqu'à 19 heures, avec quatre pauses (petit déjeuner ; 10 heures ; déjeuner ; 4 heures) est contente de sa vie : la maison a l'eau courante et l'électricité, le mari travaille à la fabrique de briques, les filles étudient pour devenir des secrétaires, on n'a pas de dimanches mais les femmes ne travaillent que vingt-six jours par mois et les hommes vingt-huit, tout cela rapportant 2500 yuans par an pour les cinq travailleurs de la famille, dont on peut épargner 700... Report Title - p. 474 of 558

Les directrices Directrices d'école (bien sûr), de cités ouvrières (évidemment), d'usines (moins évident) : elles prennent le commandement avec assurance et calme... Cao Fengchu, 40 ans, mère de trois enfants qui travaillent, après le secondaire, dans les usines et à la campagne... « La vie est stable ». Mme Cao a dit le mot que laissent entendre, sans forcément le formuler, toutes les femmes d'une quarantaine d'années, cadres ou responsables, et qui tranche avec l'image reçue d'une Chine déséquilibrée par la Révolution culturelle, exaltée, romantique, lancée à l'aventure... « Ce n'est pas parce qu'on est pauvre qu'on doit éternellement vivre mal, c'est une question de pouvroi »... Les enfants, dans les rues, la connaissent, s'écartent à son passage ou sautent dans ses bras : c'est la tante Cao, une sorte de mère collective, à laquelle on s'adresse pour tout ce qui concerne l'habitat, les loisirs, l'éducation des enfants, les retraités, les activités culturelles et politiques sur place, la contraception... A l'Ecole primaire de Changjianlu, à Nankin l'équipe dirigeante est entièrement féminine... La réforme de l'enseignement prévoit, à côté de cette liaison avec la pratique, des soins de santé plus sérieux qu'auparavant : examens réguiliers, beaucoup de sport et de jeux... Il semble que les activité nationales, centralisées, concernant les femmes, sont suspendues en ce moment : la revie « Femmes de Chine », ont on a vu des numéros calligraphiés par Mao pendant la Révolution culturelle ne paraît plus. Même si la 'Fédération des Femmes chinoises' existe à l'échelle nationale, avec des 'Associations de Femmes' pour les provinces et auprès des municipalités des villes, il apparaît, dans le récit de Wu Beijin, que toute l'activité dirigée par le Parti auprès des femmes s'effectue sur place, dans l'usine en l'occurrence, par une section spéciale du syndicat. Des cours sont organisés pour les femmes oû elles apprennent des fondements de la théorie politique ou suivent un enseignement technique nécessaire à leur qualification : ces cours ont tendance à être généralement mixtes. Aux femmes seules sont destinés des cours d'hygiène ou de contraception. Mais aussi des réunions politiques où on essaie de tirer les conséquences sur la vie concrète d'une femme des textes politiques ou philosophiques discutés en ce moment dans le pays : « Cela permet aux femmes de changer leur physionomie. Maintenant que les femmes sortent des foyers et qu'à l'usine elles ont un salaire égal avec les hommes, l'important est qu'elles prennent les pinceaux et qu'elles aillent au premier front. » Prendre les pinceaux veut dir, pour Wu Beijin, devenir cadre ou activiste... Report Title - p. 475 of 558

Sekundärliteratur Lisa Lowe : Kristeva represents China as a culture descending from a pre-oedipal matriarchal heritage ; her figuration of Chinese otherness is part of a strategy to subvert western ideology by positing a feminine, maternal realm outside its patriarchal system. Kriesteva's China expresses a confluence of the discourse of feminist theory, psychoanalysis, and semiotics, as well as orientalism. Kristeva's “Des chinoises” invokes the matriarch of pre-Confucian China as a means of naming and projecting a figure that occupies a space beyond the structured and determined sexuality of western Europe. She associates the period of matriarchy and matrilineality in China with the 'phase pré-oedipienn', a reconstituted period in which the child is intensely allied with the mother before its entry into the Symbolic order of socialization and language. In this sense, “Des chinoises” is a text that embodies several desires : a theoretical desire to locate a position outside French structuralism and psychoanalysis from which these paradigms may be criticized ; a feminist desire to discover and praise a figure of absolute feminine power and to locate a matriarchal society in which this power is effected ; and finally a desire, inherited from the discourse of orientalism, to find in the history of the Orient the opposite of the Occident, to find there all that is absent from and beyond the West. “Des chinoises” was written in the context of both the western Continental feminist debates of the early 1970s and the structuralist and psychoanalytic theoretical debates of the same period ; in this sense writing about 'la chinoise' was an occasion for Kristeva to critique the lack of psychoanalytic sophistication in the French and North American women's movements, as well as a means of providing a feminist critique of the Freudian and Lacanian pardigms of sexual difference. “Des chinoises” invokes the powerful figure of an ancient Chinese matriarch as the disrupting exception to western patriarchy and psychoanalysis, and the People's Republic of China is praised as a political antithesis to contemporary France. In both senses the examples of China and Chinese women are cited only in terms of estern debates, are invented as solutions to western political and theoretical problems. In the book's second section, “Femmes de Chine”, Kristeva constitutes and ancient matrilinear-matrilocal society as the historical analogue to the female-dominated pre-oedipal topos, conflating the matriarch of pre-Confucian China with the modher in pre-oedipal discourse. Both projects place the Mother at the center of their respective paradigms ; as the primary figure in child development and gender acquisition, and as the origin of social and economic organzization. Both efforts depend on the retrospective invention of a prehistorical movement, an idealized state outside society and history, created from a point located within social arrangements. Throughout “Des chinoises” a historical extravagance, which so easily establishes a correspondence between an ancient modality and a contemporary one, lack an adequately complex appreciation of the heterogeneous and contradictory forces of history ; despite an ostensible allegiance to Marxism, Kristeva finds no apparent difficulties in generalizing Chinese history in so undialctical a fashion. Kristeva justifies the mother-centered theories of the pre-oedipal phase and the pre-Confucian matriarchy in an 'analysis' of Chinese language. She argues that the independence of two linguistic systems – of tonal speech and of written ideogrammatic symbols – is particular to the Chinese language, and that the independent system of tonal speech is a preserved remnant of the matrilinear-matrilocal society, in which the mother and her bodily preverbal tones and rhythms were dominant. Chapter 2, Confucius, discusses the Confucian era, generalized and homogenized into a priod ranging from 1000 B.C. to the twentieth century. In Confucian society, the text argues, an oppressive backlash extensively excluded women by law and social hierarchy. Because Chinese women have a point of origin in which they were powerful and dominant, the repressed woman is described as both subject to authoritarian structures of obedience and simultaneously undetermined and outside those structures. Chapters 3-6 discuss the conditions of women in the People’s Republic of China. Kristeva concludes that contemporary women in China have liberated themselves and reemerged as fully autonomous political subjects in a restoration of the coequal status and power they had possessed in the original matrilinear and matrilocal society. Because of its matriarchal roots, Report Title - p. 476 of 558 the Chinese Revolution of 1949, the text asserts, was an antipatriarchal revolution ; the socialist revolution in China, Kristeva argues, brought a fundamental revolution in the patriarchal family and in the roles of women. “Des chinoises” erases the situations of women in contemporary China, the complex interrelation of certain qualified freedoms with remnants of centuries of sexual discrimination and oppression in family, professional, and political life. The Chinese woman is fetishized and constructed as the Other of western psychoanalytic faminism, a transcendental exception to the overstructures bind of women in western Europe. “Des chinoises” curiously reproduces the postures of desire of two narratives it stensibly seeks to subvert : the narratives of orientalism and romantic courtship, whose objects are the 'oriental' and the 'woman' Eric Hayot : It is not just what Kristeva describes about China, but how she describes it, and what she learns from it, that make “Des chinoises” a rich, troubled text. Chinese strangeness does not, for Kristeva, arise from some ancient culture, but rather comes out of a modern society that steps into the same ontological and political space as Europe and the West. Kristeva has for a long time been interested in a notion of strangeness that might bring about liberating change. Considered fully, “Des chinoises” attempts through an analysis of the conditions of Chinese women to discover and describe an economy of gender and power wholly other to the Western psyche, one in which an original matriarchy and a feminine Taoism continue to produce people who cannot fit into the Western category of 'women' or 'man'. What she proposes is not so much learning a lesson from a different culture as a different method of reading from within the West. For, what is claimed to be 'unique' to China is simply understood as the 'negative' or 'repressed' side of Western discourse. In other words, Kristeva's understanding of China simply presents it as the mirror image of the West, so that where the West has gender, China does not. Even though Kristeva argues that in China women do not have gender, China as a general concept nonetheless occupies the space of 'woman' in a larger world picture. Kristeva's claim that Chinese people have no gender in the Western sense 'feminizes' China itself as the West's negative other. Kristeva's interest in classical China and its history grounds and authorizes her general thesis about Chinese women. In general, in “Des chinoises” the deep roots of China's ungendered system are revealed to be engendered by classical texts or ancient archaeological sites, which receive the most superficial of readings. Report Title - p. 477 of 558

Chung, Hilary. Kristevan (mis)understandings : writing in the feminine. In : Reading East Asian writing : the limits of literary theory. Ed. by Michel Hockx and Ivo Smits. (London : RoutledgeCurzon, 2003). Contrary to its reputation, when tanken as a whole, Des chinoises gives the overriding impression not of communion with but rather distance from the women of China. Apart from a section in “Chinese women” containing an account of a series of interviews with Chinese women, inevitably staged, officially sanctioned and mediated by interpretation, the entire encounter with Chinese women is via secondary sources, unquestioningly interpreted. The most disturbing aspect of the work is its optimism. The second case of Kristevan misunderstanding relates to a later period of Kristeva's oeuvre, namely her psychoanalytic explorations of depression and melancholia ; not only does she exclude China as a true site of melancholia (Chinese people don't suffer from true depression) but she also describes Chinese civilization as one in which the semiot response to melancholy is not available to suffers (Chinese people cannot mediate their suffering). Kristeva appears to base far-reaching assuptions about the essential otherness of Chinese experience upon evidence with is unsufficiently researched. As Kristeva later recalled, her 'Chinese experience' coincided with both her encounter with feminism and the start of her training as a psychoanalyst. The impact of this experience and her constructions of China, particularly on her formulations relating to gender and feminism, were profound. Kristeva rationalizes the Chinese chastity code into a manifestation of an alternative symbolic order in which women are invested beyond an identification with the phallus. Far from an alternative which resists these mechanisms of exlusion, the Chinese code can readily be argued to impose very similar mechnaisms of disempowerment and exclusion. The optimism of “Des chinoises” resides in the aspiration that an embryonic form of such an alternative economy of the sexes might be emerging in China. This is precisely why Kristeva seeks out an alternative matrilinear legacy in Chinese tradition, and focuses so squarely on the Chinese marriage law whose provisions in the abstract were more beneficent than actual social practice. Kristeva's analysis of the avant-garde was founded on texts produced by male subjects. When questioned about the specificity of women's writing, she rejected the notion of assigning a specific identity to the speaking subject. The attraction of Kristevan analysis is its uncompromising anti-essentialism. Rather, in terms of literary praxis, feminity is construed as a dissident mode of discours associated with rupture and negativity. [Kri5,Lowe1: S. 137, 139-141, 146-148, 150-152),HayE1:S. 105-107] 2009 Kristeva, Julia. Une Européenne en Chine. Conférence donnée par Julia Kristeva le 24 février au Centre Culturel Français de Pékin et le 27 février 2009 à l'université de Tong Ji de Shanghai. C:\Dokumente und Einstellungen\local-admin\Desktop\Kristeva.htm. Report Title - p. 478 of 558

"Je suis heureuse de retrouver la Chine et un auditoire chinois hospitalier, trente-cinq ans après un premier voyage dans votre pays, en mai 1974, avec Philippe Sollers et ce que nos hôtes d'alors avaient appelé « le groupe des camarades de Tel Quel » (Roland Barthes, François Whal et Marcelin Pleynet). Nous étions la première délégation d'intellectuels occidentaux, me semble-t-il, que la Chine du Président Mao recevait après son entrée à l’O.N.U. Contrairement à ce qui a pu être dit, cette visite n'était pas, en ce qui me concerne, une allégeance inconditionnelle à l'idéologie en vigueur à l'époque, et je pense que cela ne l'était pas davantage pour mes amis, quoique différemment pour chacun. Profondément intriguée par la civilisation chinoise aussi bien que par les bouleversement politiques qui se produisaient, inscrite depuis quatre ans en licence de chinois à l’université Paris 7, qui est toujours aujourd'hui mon université, lectrice passionnée de la célèbre encyclopédie du britannique Joseph Needham « Science and civilisation in China », j'étais curieuse de trouver une réponse à deux questions (au moins !) que je formulerai comme suit, et qui me paraissent toujours d'actualité : 1. Si le communisme chinois est différent du communisme et du socialisme occidentaux, comment la tradition culturelle et l'histoire nationale ont-elles contribué à forger cette énigmatique « voie chinoise » ? 2. Les conceptions traditionnelles chinoises de la causalité, de la divinité, du féminin et du masculin, du langage et de l'écriture ne contribuent-elles pas à former une subjectivité humaine spécifique, différente de celle qui s'est constituée dans la tradition gréco-judéo-chrétienne ? Et si oui, comment ces expériences subjectives peuvent-elles rencontrer, s'opposer ou coexister avec les autres acteurs de notre humanité universelle et non moins différenciée ? Vous imaginez que ces questions, pour une jeune femme de trente ans, étaient aussi enthousiasmantes qu'insolubles. Pour autant, la réalité chinoise que je rencontrai, dominée par la phase dite de la « révolution culturelle » dans laquelle les femmes et les jeunes avaient été lancées à l'assaut de l'ancien appareil du Parti communiste, m'attirait à cause de l'attention portée à l'émancipation féminine au présent et dans le passé, au point que je rapportais de ce voyage un livre que j'écrivis en hommage aux femmes chinoises - livre qui sera d'ailleurs disponible en traduction chinoise dans un mois. Cependant et en même temps, la persistance du modèle soviétique et les stéréotypies d'un discours officiel qui faisait fi des libertés de pensée individuelles et collectives allaient non seulement rendre presque impossible l'approfondissement de mon enquête, mais même me décourager : au point de me faire renoncer à poursuivre sur la voie de l’apprentie sinologue que j'avais tout d'abord choisie d'emprunter. De retour à Paris, c'est à la sémiologie et surtout à la psychanalyse que je me suis consacrée, et à la maternité, sans oublier le moins du monde les questions que j’ai formulées plus haut. Des questions immenses, que des jésuites des XVIIe et XVIIIe siècles avaient ouvert à leur façon, dans l'orbe de l’universalisme catholique, et dont les sciences humaines et la sinologie n'avaient pas manqué de poursuivre l'exploration, à leur manière technique et minutieuse, et qui me passionnent toujours aujourd'hui. Beaucoup de choses ont changé depuis mon premier séjour, et c'est une nouvelle Chine qui m'accueille cette fois, avec les tours géantes de ses villes qui ont surgi à la place des vieilles maisons rustiques dans les ruelles pittoresques et des HLM soviétiques ; et au lieu des masses énergisées en uniformes bleues de l'époque, c'est à présent une population colorée et entreprenante qui défie, quand elle ne l'effraie pas, le monde globalisé. Si mes questions persistent néanmoins, c'est parce qu'elles découlent d'une interrogation essentielle que l'actualité rend plus brûlante que jamais : la rencontre des civilisations (vous remarquerez que je ne dis pas « heurt » mais « rencontre »), aussi différentes, rendue désormais possible par la globalisation, est-elle porteuse de risques majeurs ? Ou de mutations bénéfiques à force de d'emprunts mutuels et de réciprocités inouïes ? Permettez-moi de reprendre très brièvement et schématiquement quelques éléments de cette « pensée chinoise » (pour reprendre le titre d'un ouvrage célèbre du grand savant français Marcel Granet), que je préfère appeler quant à moi une « expérience chinoise », telle que je Report Title - p. 479 of 558 l'ai tracée à larges traits dans Des Chinoises, et qui interpellent aujourd'hui le monde, avec, en-deçà et en plus, le « miracle économique » de votre croissance et ses aléas. Lorsque le Père Longobardi interroge ce qu'il appelle « la religion des Chinois » (Traité, 1701), il considère que les Chinois ne connaissent pas « notre Dieu » (entendant par là le Dieu des catholique : le Père, le Fils et le Saint Esprit), car l'Empereur Céleste, Shang-di, n'est qu'un attribut, qualité ou réalité phénoménale de la LI Ə : matière pourvue de façon immanente d'« opération », d'« ordre », de « règles », d'« action », de « gouvernement », c'est-à-dire de « causalité ». Il n'échappe pas au savant jésuite que cette sorte de loi - LI - peut conduire à l'athéisme les lettrés qui la partagent ; tandis que les divers « esprits » et « divinités » qui s'y rapportent ne sont destinés qu'à une sorte de religion pour le peuple et se limitent au rôle de gardiens de l'ordre social. Plus encore, cette causalité immanente à la matière qu'est la LI suppose une dichotomie radicale entre deux termes (vide/plein, vie/mort, ciel/terre, etc.), dont elle assure l'harmonie, sans qu'on puisse parler de la moindre unicité entre les deux éléments, lesquels restent dissociés dans leurs combinatoires mêmes. Un problème surgit dès lors : sans unité, quelle vérité pourrait advenir ? Ce genre de « matière causale » peut-elle révéler de la vérité ? Le commentaire de Leibnitz (1646-1716), au contraire, fait évoluer cette causalité immanente vers un rationalisme novateur. La LI serait, à ses yeux, une « substance subtile accompagnée de perception » : « Ils (les Chinois) disent la vérité dans les créatures », « car peut-être ces vie, savoir, autorité en Chinois, sont pris anthropopatos » (« Dieu » se voyant attribuer des qualités humaines). Leibnitz serait-il le visionnaire d’un humanisme à la chinoise ? L'hétérogénéité de LI (matière et/avec ordonnancement) et sa dichotomie (plein/vide, ciel/terre, homme/femme), tendraient selon le philosophe mathématicien et inventeur du calcul infinitésimal, à se réduire à ce qu'il découvre, à partir des données jésuites, comme une pure Raison, laquelle, bien loin d'être cartésienne, le frappe par ce qui nous apparaît aujourd'hui comme une spécificité de l'expérience chinoise : concrétude, préoccupation permanente de la logique du vivant et du social, indistincte d'une préoccupation ontologique de soi. Une autre être au monde se profile ainsi, que Leibniz lui-même côtoie dans sa pensée philosophique/mathématique : toute unité (y compris celle de l'homme et de la femme) est un point d'impact dans lequel s'actualisent une combinatoire infinie de forces et de logiques. Je reprends ici les questions avec lesquelles je suis venue dans votre pays il y trente-cinq ans. Cette expérience et/ou pensée chinoise serait-elle intrinsèquement rebelle au concept d'une individualité libre et susceptible de vérité, qui éclôt dans l'histoire complexe des croisements grec/juif/chrétien, incluant leur greffe musulmane ? L'histoire chinoise ne manque pas confirmer pareille crainte. Pourtant, n'est-ce pas cette même « ontologie de soi indissociable de la logique du vivant et du social », spécifiant l’individu selon l'expérience chinoise, qui paraît également susceptible de receler des « droits de l’homme » d'une autre espèce : dans une plus grande harmonie avec les lois du cosmos et des conflits sociaux ? A condition de déplier la complexité des désirs et des actes signifiants qui constituant le for intérieur d’un tel « individu » toujours déjà ouvert aux désirs et actes signifiants de son environnement ? C’est en effet sur l’énigme de « l’individu » (entre guillemets, parce qu’infiniment divisible et pluriel) que butent les premières rencontres de l’Occident avec la Chine. Mis à mal dans leur effort d’interpréter les particularités de l’expérience/pensée chinoise, philosophes, anthropologues et autres spécialistes devaient attendre la révolution sensualiste, épistémologique et sociale du XVIIIe siècle, ainsi que les avancées des sciences de l’homme, et en particulier la psychanalyse freudienne de la fin du XIXe et du XXe siècles, pour tenter d’y voir un peu plus clair. Car les « énigmes » de l’expérience chinoise ne pouvaient se laisser appréhender que si le discours interprétatif devenait capable d’aborder deux continents qui échappaient à la métaphysique occidentale. Je veux parler du rôle spécifique de la femme et de la mère, d’une part, et de l’indissociable appartenance du sens du langage à la musique (langue à ton) et au geste (au corps), d’autre part. En d’autres termes, si la métaphysique occidentale peine devant l’individu chinois, c’est parce qu’il n’y pas d’individu, mais une complémentarité homme/femme dans chaque entité ; et que la vérité d’un sens ou d’un langage n’est jamais dissociable de sa traversée du corps sexué. La longue domination d’une Report Title - p. 480 of 558 filiation chinoise de type matrilinéaire et matrilocale devait imposer à l'homme et à la femme chinois la certitude de leur dualité psycho-sexuelle (dépendance égale en importance vis-à-vis de la mère comme du père), disons de sa « bisexualité psychique », et ceci plus fortement que ne le font d'autres cultures, notamment l'Occident chrétien dominé par le modèle patrilinéaire. Trait significatif entre tous, bien que Yin et Yang se combinent dans chacun des deux sexes des deux côtés de la différence sexuelle, cette cohabitation interne n'efface pas la différence externe entre un homme et une femme. Elle favorise au contraire le couple procréateur, tout en accordant à la jouissance féminine une place centrale et une « essence Yin » inépuisable. Quant à la langue tonale, qui confère du sens aux intonations antérieures à la courbe syntaxique, elle conserve l'empreinte précoce du lien mère/enfant dans le pacte social par excellence qu'est la communication verbale (parce que tout enfant humain acquiert la mélodie avant la grammaire, mais l'enfant chinois charge ces traces mélodiques archaïques de sens socialisable). La langue chinoise conserve donc, grâce à ses tons, un registre présyntaxique ; présymbolique (signe et syntaxe étant concomitants), préoedipien (même si le système tonal ne se réalise à plein que dans la syntaxe). L'écriture elle-même, imagée à l'origine, puis de plus en plus stylisée, abstraite, idéogrammatique, préserve son caractère évocatif, visuel et gestuel (une mémoire du mouvement est exigible, en plus de la mémoire du sens, pour écrire en chinois). Ces composantes relevant de couches psychiques plus archaïques que celle du sens syntaxique-logique, l'écriture chinoise pourrait être considérée comme un dépôt inconscient sensoriel dont le sujet pensant en chinois ne serait jamais définitivement coupé, et qui est le laboratoire par excellence de ses évolutions, innovations, résurrections. Si je m’attarde à ces rappels élémentaires et passablement schématiques, ce n'est pas seulement parce que j'ai acquis la conviction que mes étudiants chinois à Paris ou à Chicago n'en sont pas conscients, n'ayant pas reçu l'initiation nécessaire à leur culture nationale traditionnelle, et qu'ils éprouvent souvent un intense plaisir à les découvrir dans les universités française ou américaines, au point même que certains d'entre eux - venus apprendre la littérature ou la philosophie françaises ou américaines, changent de cursus pour se mettre à étudier la culture chinoise classique (la calligraphie, la peinture, les systèmes de parentés en Chine ancienne, etc.) Je ne m'y attarde pas non plus pour suggérer quelque hiérarchie de valeurs que ce soit entre les civilisations. Car il est possible de repérer les avantages comme les limites de chacun de ces modèles de structuration psychique que j'ai schématisés. Mais je crois nécessaire d'insister sur ce point : sous la pression des techniques productives et reproductives, et de leur emballement virtuel, la complexité du modèle chinois court le risque de se figer en automatisation, combinatoire mécanique faussement adaptative aux « patterns » à la mode, et ignorant cette inquiétude de la pensée que la philosophie grecque, puis sa recomposition judéochrétienne ont inscrite dans l'intériorité psychique à laquelle prétend l'être parlant européen. Face à lui et en miroir symétrique, l'égotisme, l'apragmatisme et l’intégrisme dont s'auréole l'amour à mort des croyants de tous bords guettent aussi bien les institutions que les marges mystiques de ce qu'il faut bien appeler l'« âmosexualité » (l'âme-et-la sexualité) occidentale, et que diffusent à profusion la mousse inconsistante des « opéras de savon » américains. Report Title - p. 481 of 558

J'avais terminé mon livre Des Chinoises dans un esprit d'interrogation non conclusive, tout en pariant sur les promesses que la civilisation chinoise libérée du totalitarisme communiste pourrait apporter à l'humanité. Sur l'écriture comme continuation de la prière par d'autres moyens, et sur les femmes inventant ou construisant une réalisation politique, sociale et symboliques de leur dualité psychosexuelle, capable de mettre à l'épreuve la vieille Europe de Dieu et de l'Homme (avec majuscule). Telle était le finale de mon livre, et le moins qu'on puisse dire est que cette mise à l'épreuve est en cours. Les développements récents de la globalisation m'ont cependant fait revenir sur la tonalité optimiste de ce pari, sans forcément en écarter la possibilité. Dans mon polar métaphysique Meurtre à Byzance (Fayard, 2004), j'ai construit le personnage d'un Chinois rebelle, Xiao Chang, alias Wuxian ou l'Infini. Insurgé contre la corruption galopante du village planétaire, ses sectes, ses mafias et ses manipulations en tous genres, Xiao Chang non seulement ne s'adapte pas à ces abîmes mais, désireux de s'en faire le purificateur, il finit par succomber à sa propre fragilité et, en proie à la psychose, devient un serial killer dans un Occident à bout de souffle. La fin du roman - que je ne vous révélerai pas - est moins pessimiste. Car, vous le savez, on n'assassine pas facilement une culture millénaire, qu'elle soit occidentale ou orientale. Et aujourd’hui, en ce début de l'année 2009, avec ses feux d'artifice de banques et de bombes ? Jamais la société n'a été aussi privée d'avenir, et jamais l'homme n'a été aussi incapable de pensée. Pourtant, des Instituts Confucius essaiment en France et partout dans le monde, tandis que quelques-uns, en Europe, s'obstinent à croire que nous pouvons arriver à une compréhension mutuelle. Les Chinois se tournent vers l'Europe, parce que la richesse de la psyché européenne séduit par ses mythes et ses capacités de sublimation dans l'art de vivre et de penser, par ses expériences esthétiques et sociales aussi. Un désir de France et pour la langue française existe, je le constate ici-même, et quelque minoritaire qu'il soit, son intensité est bien réelle. Les Français et les Européens de leur côté, et quels que soient leurs lourdeurs, leurs maladresses et leurs faux-pas, prennent au sérieux l'énigme de l'expérience chinoise qu'ils travaillent à déchiffrer. Peut-être leur est-elle moins fermée parce que les Lumières, l'humanisme et les nouvelles connaissances des sciences exactes et des sciences de l'esprit ont réussi à nous imprégner de la diversité des autres. Et c'est avec le souci de vous convaincre que cette rencontre est en marche, qu'elle est possible, que je vous propose, en deuxième partie de la conférence, de vous exposer ma vision de la culture européenne. Telle que je la vie personnellement, de ma place de femme d'origine bulgare, de nationalité française, citoyenne européenne et d'adoption américaine. Et telle qu'elle est prête à accueillir votre diversité, dans un esprit d'emprunts réciproques et de bénéfices mutuels. Report Title - p. 482 of 558

Existe-t-il une culture européenne ? La culture européenne, qui fut le berceau de la quête identitaire, n'a pas cessé d'en dévoiler aussi bien la futilité que le possible, bien qu'interminable, dépassement. Et c'est ce paradoxe : il existe une identité, la mienne, la nôtre, mais elle est infiniment constructible et déconstructible, ouverte, évolutive – qui confère sa déroutante fragilité et sa vigoureuse subtilité au projet européen dans son ensemble, et au destin culturel européen en particulier. N'attendez donc pas de moi que je vous propose une définition de la culture européenne autre que celle-ci : en contrepoint au culte moderne de l'identité, la culture européenne est une quête identitaire indéfiniment reconstructible, ouverte. Et c'est précisément ce contrepoint, ce « contre-courant », qui fait l'intérêt, la valeur et la difficulté de la culture européenne, mais aussi, et par conséquent du projet européen lui-même. J'y tiens, à cette « identité indéfiniment dépassable », au moins pour deux raisons. D'abord, elle s'est imposée dans mon expérience d'Européenne, que je suis depuis plus de quarante ans déjà. Lorsque j'ai quitté ma Bulgarie natale pour finir ma thèse à l'Université à Paris, je ne pouvais pas prévoir, pas plus que quiconque à cette époque, que la Bulgarie deviendrait membre de l'Union européenne. En venant de mes Balkans obscurs et aujourd'hui encore méconnus, la fréquentation de la culture européenne m'avait convaincue que mon identité est futile parce que ouverte à l'infini des autres – et c'est cette conviction que je voudrais vous transmettre, car mon travail en France et dans le monde depuis la confirme et l'affine. Pour le dire autrement, les différents confluents qui composent la civilisation européenne (gréco-romain, juif et, depuis deux mille ans, chrétien, puis leur enfant rebelle qu'est l'humanisme, sans oublier la présence arabo-musulmane de plus en plus forte), ainsi que les spécificités nationales, n'ont pas fait de la culture européenne seulement un beau manteau d'Arlequin ni un hideux broyeur d'étrangers victimisés. Une cohérence s'est cristallisée de ces diversités qui, pour la seule et unique fois au monde, affirme une identité, tout en l'ouvrant à son propre examen critique et à l'infini des autres. En ce début du troisième millénaire, il est possible d'assumer le patrimoine européen en le repensant comme un antidote aux crispations identitaires : les nôtres et celles de tous bords. C'est la deuxième raison qui me fait revenir sur cette spécificité identitaire « à contre courant » que l'Europe offre au monde. Cette philosophie identitaire de la diversité et du questionnement, je la situerai dans les domaines concrets de la langue, de la nation, et de la liberté. En soutenant qu'il existe un « message culturel français » porteur de cette philosophie de la langue, de la nation et de la liberté. Ce « message » est plus ou moins conscient pour ceux qui l'émettent (les français) et pour ceux qui le reçoivent (les peuples de la globalisation, et notamment ceux de l'OIF : ancienne et moderne), et que c'est bien ce message-là qui est le véritable objet de désir pour ceux qui ressentent un « désir de français ». Report Title - p. 483 of 558

La diversité et ses langues En octobre 2005, sur une proposition française, puis européenne, fortement appuyée aussi par le Canada, l'Unesco a adopté une Convention sur la diversité qui est une étape majeure dans l'émergence d'un droit culturel international. Elle est intitulée : « Convention sur la protection et la promotion de la diversité des expressions culturelles ». Tout en se proposant de « stimuler l'interculturalité afin de développer l'interaction culturelle dans l'esprit de bâtir des passerelles entre les peuples », la Convention affirme également le « droit souverain des Etats de conserver, adopter et mettre en œuvre les politiques et les mesures » appropriées à cette fin. Plus de cinquante pays ont déjà accepté cette convention qui demande encore à être appliquée. L'Europe est désormais une entité politique qui parle autant de langues, sinon plus, qu'elle ne comporte de pays. A mes yeux, ce multilinguisme est le fond de la diversité culturelle qu'il s'agit d'abord de sauvegarder et de respecter – pour sauvegarder et respecter les caractères nationaux –, mais qu'il s'agit aussi d'échanger, de mélanger, de croiser. Et c'est une nouveauté, pour l'homme et la femme européens, qui mérite réflexion et approfondissement. La diversité linguistique européenne est en train de créer des individus kaléidoscopiques capables de défier non seulement le bilinguisme du globish english imposé par la mondialisation, mais aussi cette bonne et vieille francophonie, laquelle a bien du mal à sortir de son rêve versaillais, pour devenir l'onde porteuse de la tradition et de l'innovation dans le métissage. Une nouvelle espèce émerge peu à peu : un sujet polyphonique, citoyen polyglotte d'une Europe plurinationale. Le futur Européen sera-t-il un sujet singulier, au psychisme intrinsèquement pluriel parce que trilingue, quadrilingue, multilingue ? Ou se réduira-t-il au globish ? L'étranger se distingue de celui qui ne l'est pas parce qu'il parle une autre langue. Et c'est désormais le cas de l'Européen passant d'un pays dans un autre, parlant la langue de son pays avec celle, voire celles des autres. En Europe, nous ne pourrons pas, nous ne pouvons plus échapper à cette condition d’étrangers, qui s'ajoute à notre identité originaire, en devenant la doublure plus ou moins permanente de notre existence. C'est en passant par la langue des autres qu'il sera possible d'éveiller une nouvelle passion pour une langue nationale donnée, et qui sera reçue alors non comme une étoile filante, folklore nostalgique ou vestige académique, mais comme l'indice majeur d'une diversité résurgente. Ce détour par l'autre pour s'interroger et se diversifier soi-même, auquel nous invite avec force l'espace européen, ne concerne pas seulement les langues nationales. Il concerne aussi certaines valeurs supposées universelles – parmi lesquelles celles de nation et de liberté –, qui sont des créations du patrimoine européen. Report Title - p. 484 of 558

De la nation, de la dépression nationale et ses surprises. La nation et la liberté subissent dans l'espace européen une analyse, voire une recomposition sans précédent. Sommes-nous capables de ces évolutions, au point de les faire entendre hors de frontières européennes ? Jusqu’à la Chine ? Rappelons-nous d'abord que l'unité nationale française, dont la France a transmis le concept d'abord à l'Europe, puis au monde, est une réalisation historique qui revêt les allures d'un culte ou d'un mythe. La cohérence nationale française est peut-être plus compacte qu'ailleurs, ancrée dans la langue, héritière de la monarchie et des institutions républicaines, enracinées dans l'art de vivre et dans cette harmonisation des coutumes partagées qu’on appelle « le goût français ». En France, l'enveloppe méta familiale n'est ni la Reine ni le Dollar, mais la Nation. « La manière de penser de la Nation » (comme dit Montesquieu) est partout une donnée politique, mais elle est une fierté et un facteur absolus en France. La République la tempère et parfois l'exalte. Qu'elle puisse dégénérer en nationalisme étriqué et xénophobe, nous en avons maints témoignages dans l'histoire récente. L'horreur nazie nous a conduit à condamner la Nation : on a eu raison. On s'aperçoit cependant que c'est une erreur de l'oublier et que l'Europe est loin d'être la seule responsable de cette sousestimation qui s'inverse en surestimation du « fait national ». Pourtant la fierté nationale ne s'endort pas : attisée par le chômage et les délocalisations, elle peut devenir rapidement une arrogance poujadiste qui cache mal la paresse d'entreprendre. Pour le « peuple » français qui est aussi celui de Robespierre, de Saint-Just et de Michelet, la pauvreté n'est pas une tare : « Le peuple toujours malheureux », disait Sieyès ; « Les malheureux m'applaudissent », se félicitait Robespierre ; « Les malheureux sont la puissance de la terre », concluait Saint-Just. En voilà une glorieuse identité qui justifie les smicards et autres Rmistes lorsqu'ils élèvent la voix. Plus que dans d'autres pays, ils éprouvent en France un sentiment de supériorité : celui d'appartenir à une civilisation prestigieuse que, pour rien au monde, ils ne troqueraient contre les appâts de la globalisation. Pourtant, quelle qu'en soit la pérennité, le caractère national peut traverser une véritable dépression comme il en existe chez les individus. La France a perdu l'image de grande puissance que de Gaulle avait reconquise. La voix de la France se laisse de moins en moins entendre, elle a du mal à s'imposer dans les négociations européennes et encore plus dans la compétition avec l'Amérique. Les flux migratoires ont créé les difficultés que l'on sait, et un sentiment plus ou moins justifié d'insécurité, voire de persécution, s'installe. L'arrogance patriotarde masque une autodépréciation sévère quand elle ne cède pas à la dévalorisation de soi et d' autrui. Face à un patient déprimé, l'analyste commence par rétablir la confiance en soi : par restaurer l'image propre et instaurer la relation entre les deux protagonistes de la cure, pour que la parole (re)devienne féconde et qu’une véritable analyse critique du mal-être puisse avoir dans la foulée. De même, la nation déprimée requiert une image optimale d'elle-même avant d'être capable d'efforts pour entreprendre, par exemple ; une intégration européenne, ou une expansion industrielle et commerciale, ou un meilleur accueil des immigrés. Mais il faut bien reconnaître que l'héritage culturel de la Nation, ses capacités esthétiques, autant que techniques et scientifiques, ne sont pas suffisamment mis en valeur, en particulier par les intellectuels toujours prompts à exceller dans le doute, et à pousser le cartésianisme jusqu'à la haine de soi. Un universalisme mal compris et la culpabilité coloniale ont entraîné de nombreux acteurs politiques et idéologiques, souvent, à commettre, sous couvert de cosmopolitisme, « d'imperceptibles impolitesses », comme dirait Giraudoux, à l'égard de la Nation qui contribuent à aggraver la dépression nationale. Les nations européennes attendent l'Europe, et l'Europe a besoin des cultures nationales fières d’elles-mêmes et valorisées, pour réaliser dans le monde cette diversité culturelle dont nous avons donné le mandat à l'Unesco. Une diversité culturelle qui est le seul antidote au mal de la banalité, cette nouvelle version de la banalité du mal. La parce que la prise de conscience de cette spécificité pourrait jouer un rôle important dans la recherche de nouveaux équilibres mondiaux. Ceci me conduit à la spécificité européenne et à son rapport avec ce qu'on appelle, trop rapidement, la « culture américaine ». Report Title - p. 485 of 558

Deux modèles de civilisation La chute du Mur de Berlin en 1989 a rendu plus nette la différence entre deux modèles de culture : la culture européenne et la culture nord-américaine. Je précise d'emblée, pour éviter tout malentendu, qu'il s'agit de deux conceptions de la liberté que les démocraties dans leur ensemble et sans exception ont le privilège d'avoir élaborées et essayé d'appliquer. Différentes mais complémentaires, ces deux versions de la liberté sont à mes yeux également présentes dans les principes et les institutions internationaux, aussi bien en Europe que de l'autre côté de l'Atlantique. C'est Kant, dans Critique de la raison pure (1781) et Critique de la raison pratique (1789) qui définit, pour la première fois au monde, ce que d'autres êtres humains avaient probablement expérimenté, sans atteindre sa clarté de conscience : à savoir que la liberté n'est pas négativement une « absence de contrainte », mais qu'elle est positivement la possibilité d'auto commencement : « self-beginning », Selbstanfang. Identifiant la « liberté » avec l'« auto commencement », Kant ouvre la voie à une apologie de la subjectivité entreprenante, de l'initiative du self – si je puis me permettre de lire au plan personnel sa pensée en fait « cosmologique ». Simultanément, le philosophe ne manque pas de subordonner la liberté de la Raison, qu'elle soit pure ou pratique, à une Cause : divine ou morale. J'extrapole en disant que dans un univers de plus en plus dominé par la technique, la liberté devient progressivement l'aptitude à s'adapter à une « cause » toujours extérieure au self, à la personne, au sujet, mais désormais de moins en moins comme une cause morale, et de plus en plus comme une cause économique : dans le meilleur cas, les deux à la fois. Etre libre serait être libre de tirer les meilleurs effets et profits de l'enchaînement des causes et des effets pour s'adapter au marché de la production et du profit. La globalisation et le libéralisme seraient en somme l'aboutissement de cette sorte de liberté, dans laquelle vous êtes libre… d'occuper une meilleure place dans la chaîne des causes-et-des-effets productifs. La Cause Suprême (Dieu) et la Cause Technique (le pouvoir financier : euro ou dollar) étant les deux variantes, solidaires et coprésentes, qui garantissent le fonctionnement de nos libertés au sein de cette logique qu'on pourrait appeler d'instrumentalisation de la personne. La civilisation américaine est la mieux adaptée à cette liberté d'adaptation. La culture européenne qui l'a engendrée, notamment par l'entreprise protestante, se montre pourtant moins performante au vu de ses critères, auxquels elle semble pour l'instant rebelle à se réduire : heureusement pour certains, à regret pour d'autres. Car il existe un autre modèle de liberté, elle aussi de provenance européenne. Il apparaît dans le monde grec, au coeur de la philosophie, avec les présocratiques, et se développe par l'intermédiaire du dialogue socratique. Sans être subordonnée à une cause, cette autre liberté est préalable à la concaténation des « catégories » aristotéliciennes, qui sont déjà en elles-mêmes des prémisses de la raison scientifique et technique : cette liberté fondamentale se déploie dans l'Etre de la parole qui se livre, se donne, se présente à soi-même et à l'autre, et en ce sens se libère. Cette libération de l'Etre de la Parole par et dans la rencontre entre l'Un et l'Autre a été mise en évidence dans la discussion que Heidegger a entreprise de la philosophie de Kant (séminaire de 1930, publié sous le titre L'Essence de la liberté humaine.) Il s'agit d'inscrire cette liberté de la rencontre surprenante dans l'essence de la philosophie, en tant que questionnement infini, avant que la liberté se fixe — mais seulement ultérieurement — dans l'enchaînement des causes et des effets, et dans leur maîtrise. Report Title - p. 486 of 558

A l'horizon du monde moderne, il importe aujourd'hui d'insister sur cette deuxième conception de la liberté – qui se donne dans l'Etre de la Parole à travers la Présence du Soi à l'Autre. C'est le poète qui en est le détenteur privilégié. Mais aussi le libertin, bravant les convenances des causes-effets sociaux pour faire apparaître et formuler son désir dissident. Mais aussi le transfert et le contre-transfert de l'expérience analytique. Tout comme le « révolutionnaire », au sens du mot révolte que j'essaie de réhabiliter : *du sanscrit -vél, retour vers l'avant, dé-voilement, resourcement, re-fondation, ré-vélation. La révolte ainsi comprise, intéressant les hommes et les femmes du troisième millénaire, surtout dans l'Europe actuelle, sur le point de réunir les conditions économiques et politiques d'un tel accomplissement, cette révolte inscrit les privilèges de la personne singulière au-dessus de toute autre convention. La société européenne que tente de construire l'Union européenne aspire à tenir compte de la logique de la globalisation, sans pour autant se réduire au libéralisme du « laisser-aller », souvent identifié au « modèle américain ». Cette particularité relève de la conviction que nous avons ces deux conceptions de la liberté : celle qui s'adapte aux évolutions techniques et au marché globalisé, privilégie, et celle qui privilégie la quête identitaire indéfiniment reconstructible, ouverte et favorisant la singularité (que j'ai évoquée au début), à l'encontre des certitudes et impératifs identitaires, économiques ou scientifiques. On décèle aisément les risques de ce deuxième modèle fondé sur l'attitude questionnante : ignorer la réalité économique, s'enfermer dans des revendications corporatistes, abandonner la compétition mondiale et se retirer dans la paresse et les archaïsmes. Mais on voit aussi aisément les avantages de ce modèle de liberté dont se font porteuses aujourd'hui les cultures européennes. Cet autre modèle — qui est plutôt une aspiration qu'un projet fixe — est animé par un souci pour la vie humaine dans sa singularité la plus fragile. Cette singularité de chaque homme, de chaque femme dans ce qu'il ou elle a d'incommensurable, irréductible à la communauté, et en ce sens de « génial » ; cette singularité dont l'émergence et le respect sont parmi les acquis les plus étonnants de la culture européenne, et qui constitue le fondement ainsi que la face intime des droits de l'homme. C'est bien le souci du sujet singulier qui permet d'étendre et d'adapter les droits politiques eux-mêmes aux pauvres, aux personnes handicapées, aux personnes âgées, mais aussi de respecter les différences sexuelles et ethniques dans leur intimité spécifique. Seul ce souci du singulier peut éviter de « massifier » les diversités en leur réservant le rôle de consommateurs du « free market » (mais qui s'en privera ?). Pourrons-nous préserver cette conception de la liberté singulière pour l'humanité tout entière ? Rien n'est moins sûr, car tout indique que nous sommes emportés, sur cette terre, par le maelström de la pensée-calcul et de la consommation. Avec, pour unique contrepoint, la renaissance des sectes où le sacré n'est pas la mise en question permanente que j'ai évoqué plus haut, mais une subordination à la même logique de causes et d'effets poussés jusqu'à l'absolu qu'est, en l'occurrence, le pouvoir asservissant de la secte ou du système de croyance fondamentaliste. Dans ce contexte, l'Europe est une fois de plus loin d'être homogène et unie. La crise en Irak et la menace du terrorisme ont conduit certains à constater qu'un abîme séparerait les pays de la « Vieille Europe » de ceux de la « Nouvelle Europe », selon leur terminologie. Sans aller très loin dans la complexité de cette problématique, je voudrais exprimer deux opinions, encore une fois très personnelles, sur le sujet. D'abord, il est impératif que la « Vieille Europe », et la France en particulier, prennent vraiment au sérieux les difficultés économiques de la « Nouvelle Europe », difficultés dont les conséquences rendent ces pays particulièrement dépendants des Etats-Unis. Mais il est nécessaire aussi de reconnaître les différences culturelles, et tout particulièrement religieuses, qui nous séparent de ces pays, et d'apprendre à mieux respecter ces différences (je pense à l'Europe orthodoxe et musulmane, au malaise persistant des Balkans). La fameuse « arrogance française » ne nous prépare pas vraiment à cette tâche, et les peuples orthodoxes d'Europe de l'Est ressentent cette méconnaissance avec amertume. Report Title - p. 487 of 558

Cependant, la connaissance que l'Europe possède du monde arabe et de l'Afrique, après tant d'années de colonialisme, nous rend particulièrement attentifs à la culture islamique et capables de moduler, sinon d'éviter totalement le « heurt des civilisations » auquel j'ai fait allusion. Mais en même temps, l'antisémitisme sournois des pays européens devrait nous rendre vigilants face à la montée des formes nouvelles d'antisémitisme. En apparence, personne ne récuse le fait que la diversité des modèles culturels est le seul gage de respect pour cette « humanité », dont nous n'avons pas de définition autre que l'hospitalité, alors que l'uniformisation technique et robotique en est, de toute évidence, la plus facile et la plus immédiate trahison. Mais soyons attentifs : l'hospitalité ne devrait pas être une simple juxtaposition de différences, avec domination d'Un modèle sur Tous les autres ; au contraire, l'hospitalité dans la diversité exige une prise en considération des autres logiques, des autres libertés, pour rendre chaque façon d'être plus multiple, plus complexe. L'humanité, dont je cherche – avec l’Europe – la définition, est peut-être un processus de complexification. Serait-ce un autre mot pour dire « culture européenne » ? Je n'ignore pas les catastrophes que nous promet le troisième millénaire. Dévastation calculatrice des esprits ? Automatisation techniciste de l'espèce ? Apocalypse écologique ? Mon pari européen n'est pas un optimisme de façade en désespoir de cause ; je le veux à la hauteur de ces dangers qui nous assaillent de toute part. Mais je le désire aussi à la hauteur des latences de notre culture dont nous sommes capables aujourd'hui d'apprécier aussi bien les risques que les promesses. Et à cette condition seulement, de créer la rencontre avec l'expérience chinoise dont j'ai parlé au début et face à laquelle l'Europe comme le monde retiennent leur souffle." Report Title - p. 488 of 558

2009-2010 Kristeva, Julia. Beauvoir en Chine [ID D24364]. Kristeva, Julia. « Des Chinoises ». En février 2009, j'ai retrouvé la Chine : trente-cinq ans après un premier voyage, en mai 1974, avec Philippe Sollers et ce que nos hôtes d'alors avaient appelé « le groupe des camarades de Tel Quel » (Roland Barthes, François Whal et Marcelin Pleynet). Nous étions la première délégation d'intellectuels occidentaux, me semble-t-il, que la Chine du Président Mao recevait après son entrée à l'O.N.U. Contrairement à ce qui a pu être dit, cette visite n'était pas, en ce qui me concerne, une allégeance inconditionnelle à l'idéologie en vigueur à l'époque, et je pense que cela ne l'était pas davantage pour mes amis, quoique différemment pour chacun. Profondément intriguée par la civilisation chinoise aussi bien que par les bouleversements politiques qui se produisaient, inscrite depuis quatre ans en licence de chinois à l'université Paris 7, qui est toujours aujourd'hui mon université, lectrice passionnée de la célèbre encyclopédie du britannique Joseph Needham « Science and civilisation in China », j'étais curieuse de trouver une réponse à deux questions (au moins !) que je formulerai comme suit, et qui me paraissent toujours d'actualité :

1. Si le communisme chinois est différent du communisme et du socialisme occidentaux, comment la tradition culturelle et l'histoire nationale ont-elles contribué à forger cette énigmatique « voie chinoise » ? 2. Les conceptions traditionnelles chinoises de la causalité, de la divinité, du féminin et du masculin, du langage et de l'écriture ne contribuent-elles pas à former une subjectivité humaine spécifique, différente de celle qui s'est constituée dans la tradition gréco-judéo-chrétienne ? Et si oui, comment ces expériences subjectives peuvent-elles rencontrer, s'opposer ou coexister avec les autres acteurs de notre humanité universelle et non moins différenciée ?

Vous imaginez que ces questions, pour une jeune femme de trente ans, étaient aussi enthousiasmantes qu'insolubles. Pour autant, la réalité chinoise que je rencontrai, dominée par la phase dite de la « révolution culturelle » dans laquelle les femmes et les jeunes avaient été lancées à l'assaut de l'ancien appareil du Parti communiste, m'attirait à cause de l'attention portée à l'émancipation féminine au présent et dans le passé, au point que je rapportais de ce voyage un livre que j'écrivis en hommage aux femmes chinoises - livre qui sera d'ailleurs bientôt disponible en traduction chinoise. Cependant et en même temps, la persistance du modèle soviétique et les stéréotypies d'un discours officiel qui faisait fi des libertés de pensée individuelles et collectives allaient non seulement rendre presque impossible lapprofondissement de mon enquête, mais même me décourager : au point de me faire renoncer à poursuivre sur la voie de l'apprentie sinologue que j'avais tout d'abord choisie d'emprunter. De retour à Paris, c'est à la sémiologie et surtout à la psychanalyse que je me suis consacrée, et à la maternité, sans oublier le moins du monde les questions que j'ai formulées plus haut. Des questions immenses, que des jésuites des XVIIe et XVIIIe siècles avaient ouvert à leur façon, dans l'orbe de l'universalisme catholique, et dont les sciences humaines et la sinologie n'avaient pas manqué de poursuivre l'exploration, à leur manière technique et minutieuse, et qui me passionnent toujours aujourd'hui. Beaucoup de choses ont changé depuis mon premier séjour, et c'est une nouvelle Chine qui m’'a accueille en février 2009, avec les tours géantes de ses villes qui ont surgi à la place des vieilles maisons rustiques dans les ruelles pittoresques et des HLM soviétiques ; et au lieu des masses énergisées en uniformes bleues de l'époque, c'est à présent une population colorée et entreprenante qui défie, quand elle ne l'effraie pas, le monde globalisé. Si mes questions persistent néanmoins, c'est parce qu'elles découlent d'une interrogation essentielle que l'actualité rend plus brûlante que jamais : la rencontre des civilisations (vous remarquerez que je ne dis pas « heurt » mais « rencontre »), aussi différentes, rendue désormais possible par la globalisation, est-elle porteuse de risques majeurs ? Ou de mutations bénéfiques à force de d'emprunts mutuels et de réciprocités inouïes ? Report Title - p. 489 of 558

Permettez-moi de reprendre très brièvement et schématiquement quelques éléments de cette « pensée chinoise » (pour reprendre le titre d'un ouvrage célèbre du grand savant français Marcel Granet), que je préfère appeler quant à moi une « expérience chinoise », telle que je l'ai tracée à larges traits dans Des Chinoises, et qui interpellent aujourd'hui le monde, avec, en-deçà et en plus, le « miracle économique » de votre croissance et ses aléas. Lorsque le Père Longobardi interroge ce qu'il appelle « la religion des Chinois » (Traité, 1701), il considère que les Chinois ne connaissent pas « notre Dieu » (entendant par là le Dieu des catholique : le Père, le Fils et le Saint-Esprit), car l'Empereur Céleste, Shang-di, n'est qu'un attribut, qualité ou réalité phénoménale de la LI Ə : matière pourvue de façon immanente d' « opération », d' « ordre », de « règles », d' « action », de « gouvernement », c'est-à-dire de « causalité ». Il n'échappe pas au savant jésuite que cette sorte de loi - LI - peut conduire à l'athéisme les lettrés qui la partagent ; tandis que les divers « esprits » et « divinités » qui s'y rapportent ne sont destinés qu'à une sorte de religion pour le peuple et se limitent au rôle de gardiens de l'ordre social. Plus encore, cette causalité immanente à la matière qu'est la LI suppose une dichotomie radicale entre deux termes (vide/plein, vie/mort, ciel/terre, etc.), dont elle assure l'harmonie, sans qu'on puisse parler de la moindre unicité entre les deux éléments, lesquels restent dissociés dans leurs combinatoires mêmes. Un problème surgit dès lors : sans unité, quelle vérité pourrait advenir ? Ce genre de « matière causale » peut-elle révéler de la vérité ? Le commentaire de Leibnitz (1646-1716), au contraire, fait évoluer cette causalité immanente vers un rationalisme novateur. La LI serait, à ses yeux, une « substance subtile accompagnée de perception » : « Ils (les Chinois) disent la vérité dans les créatures », « car peut-être ces vies, savoir, autorité en Chinois, sont pris anthropopatos » (« Dieu » se voyant attribuer des qualités humaines). Leibnitz serait-il le visionnaire d’un humanisme à la chinoise ? L'hétérogénéité de LI (matière et/avec ordonnancement) et sa dichotomie (plein/vide, ciel/terre, homme/femme), tendraient selon le philosophe mathématicien et inventeur du calcul infinitésimal, à se réduire à ce qu'il découvre, à partir des données jésuites, comme une pure Raison, laquelle, bien loin d'être cartésienne, le frappe par ce qui nous apparaît aujourd'hui comme une spécificité de l'expérience chinoise : concrétude, préoccupation permanente de la logique du vivant et du social, indistincte d'une préoccupation ontologique de soi. Une autre être au monde se profile ainsi, que Leibniz lui-même côtoie dans sa pensée philosophique/mathématique : toute unité (y compris celle de l'homme et de la femme) est un point d'impact dans lequel s'actualisent une combinatoire infinie de forces et de logiques. Je reprends donc ici les questions avec lesquelles je suis venue en Chine en 1974, et qui concernent philosophiquement le problème des droits de l'homme- et de la femme- dans ce pays. Cette expérience et/ou pensée chinoise serait-elle intrinsèquement rebelle au concept d'une individualité libre et susceptible de vérité, qui éclôt dans l'histoire complexe des croisements grec/juif/chrétien, incluant leur greffe musulmane ? L'histoire chinoise ne manque pas confirmer pareille crainte. Pourtant, n'est-ce pas cette même « ontologie de soi indissociable de la logique du vivant et du social », spécifiant l'individu selon l'expérience chinoise, qui paraît également susceptible de receler des « droits de l'homme » d'une autre espèce : dans une plus grande harmonie avec les lois du cosmos et des conflits sociaux ? A condition de déplier la complexité des désirs et des actes signifiants qui constituant le for intérieur d'un tel « individu » toujours déjà ouvert aux désirs et actes signifiants de son environnement ? C'est en effet sur l'énigme de « l'individu » (entre guillemets, parce qu'infiniment divisible et pluriel) que butent les premières rencontres de l'Occident avec la Chine. Mis à mal dans leur effort d’interpréter les particularités de l'expérience/pensée chinoise, philosophes, anthropologues et autres spécialistes devaient attendre la révolution sensualiste, épistémologique et sociale du XVIIIe siècle, ainsi que les avancées des sciences de l'homme, et en particulier la psychanalyse freudienne de la fin du XIXe et du XXe siècles, pour tenter d'y voir un peu plus clair. Car les « énigmes » de l'expérience chinoise ne pouvaient se laisser appréhender que si le discours interprétatif lui-même devenait capable d'aborder deux continents qui échappaient à la métaphysique occidentale. Lesquels ? Je veux parler du rôle Report Title - p. 490 of 558 spécifique de la femme et de la mère, d'une part, et de l'indissociable appartenance du sens du langage à la musique (langue à ton) et au geste (au corps), d'autre part. En d'autres termes, si la métaphysique occidentale peine devant l'individu chinois, c'est parce qu'il n'y pas d'individu, mais une complémentarité homme/femme dans chaque entité ; et que la vérité d'un sens ou d'un langage n'est jamais dissociable de sa traversée du corps sexué. La longue domination d'une filiation chinoise de type matrilinéaire et matrilocale devait imposer à l'homme et à la femme chinois la certitude de leur dualité psycho-sexuelle (dépendance égale en importance vis-à-vis de la mère comme du père), disons de sa « bisexualité psychique », et ceci plus fortement que ne le font d'autres cultures, notamment l'Occident chrétien dominé par le modèle patrilinéaire. Trait significatif entre tous, bien que Yin et Yang se combinent dans chacun des deux sexes des deux côtés de la différence sexuelle, cette cohabitation interne n'efface pas la différence externe entre un homme et une femme. Elle favorise au contraire le couple procréateur, tout en accordant à la jouissance féminine une place centrale et une « essence Yin » inépuisable. Quant à la langue tonale, qui confère du sens aux intonations antérieures à la courbe syntaxique, elle conserve l'empreinte précoce du lien mère/enfant dans le pacte social par excellence qu'est la communication verbale (parce que tout enfant humain acquiert la mélodie avant la grammaire, mais l'enfant chinois charge ces traces mélodiques archaïques de sens socialisable). La langue chinoise conserve donc, grâce à ses tons, un registre présyntaxique ; présymbolique (signe et syntaxe étant concomitants), préoedipien (même si le système tonal ne se réalise à plein que dans la syntaxe). L'écriture elle-même, imagée à l'origine, puis de plus en plus stylisée, abstraite, idéogrammatique, préserve son caractère évocatif, visuel et gestuel (une mémoire du mouvement est exigible, en plus de la mémoire du sens, pour écrire en chinois). Ces composantes relevant de couches psychiques plus archaïques que celle du sens syntaxique-logique, l'écriture chinoise pourrait être considérée comme un dépôt inconscient sensoriel dont le sujet pensant en chinois ne serait jamais définitivement coupé, et qui est le laboratoire par excellence de ses évolutions, innovations, résurrections. Si je m'attarde à ces rappels élémentaires et passablement schématiques, ce n'est pas seulement parce que j'ai acquis la conviction que mes étudiants chinois à Paris ou à Chicago n'en sont pas conscients, n'ayant pas reçu l'initiation nécessaire à leur culture nationale traditionnelle, et qu'ils éprouvent souvent un intense plaisir à les découvrir dans les universités française ou américaines, au point même que certains d'entre eux - venus apprendre la littérature ou la philosophie françaises ou américaines, changent de cursus pour se mettre à étudier la culture chinoise classique (la calligraphie, la peinture, les systèmes de parentés en Chine ancienne, etc.) Je ne m'y attarde pas non plus pour suggérer quelque hiérarchie de valeurs que ce soit entre les civilisations. Car il est possible de repérer les avantages comme les limites de chacun de ces modèles de structuration psychique que j’ai schématisés. Mais je crois nécessaire d'insister sur ce point : sous la pression des techniques productives et reproductives, et de leur emballement virtuel, la complexité du modèle chinois court le risque de se figer en automatisation, combinatoire mécanique faussement adaptative aux « patterns » à la mode, et ignorant cette inquiétude de la pensée que la philosophie grecque, puis sa recomposition judéochrétienne ont inscrite dans l'intériorité psychique à laquelle prétend l'être parlant européen. Face à lui et en miroir symétrique, l'égotisme, l'apragmatisme et l'intégrisme dont s'auréole l'amour à mort des croyants de tous bords guettent aussi bien les institutions que les marges mystiques de ce qu'il faut bien appeler l' « âmosexualité » (l’âme-et-la sexualité) occidentale, et que diffusent à profusion la mousse inconsistante des « opéras de savon » américains. J'avais terminé mon livre Des Chinoises dans un esprit d'interrogation non conclusive, tout en pariant sur les promesses que la civilisation chinoise libérée du totalitarisme communiste pourrait apporter à l'humanité. Sur l'écriture comme continuation de la prière par d'autres moyens, et sur les femmes inventant ou construisant une réalisation politique, sociale et symboliques de leur dualité psychosexuelle, capable de mettre à l'épreuve la vieille Europe de Dieu et de l'Homme (avec majuscule). Telle était le finale de mon livre, et le moins qu'on puisse dire est que cette mise à l'épreuve est en cours. Les développements récents de la globalisation m'ont cependant fait revenir sur la tonalité Report Title - p. 491 of 558

optimiste de ce pari, sans forcément en écarter la possibilité. Dans mon polar métaphysique Meurtre à Byzance (Fayard, 2004), j'ai construit le personnage d'un Chinois rebelle, Xiao Chang, alias Wuxian ou l'Infini. Insurgé contre la corruption galopante du village planétaire, ses sectes, ses mafias et ses manipulations en tous genres, Xiao Chang non seulement ne s'adapte pas à ces abîmes mais, désireux de s'en faire le purificateur, il finit par succomber à sa propre fragilité et, en proie à la psychose, devient un serial killer dans un Occident à bout de souffle. La fin du roman - que je ne vous révélerai pas - est moins pessimiste. Car, vous le savez, on n'assassine pas facilement une culture millénaire, qu'elle soit occidentale ou orientale. Et aujourd'hui, en ce début de l'année 2010, avec ses feux d'artifice de banques et de bombes ? Jamais la société n'a été aussi privée d'avenir, et jamais l'homme n'a été aussi incapable de pensée. Pourtant, des recherches sur la Chine moderne et ancienne essaiment en France et partout dans le monde, tandis que quelques-uns, en Europe, s'obstinent à croire que nous pouvons arriver à une compréhension mutuelle. Les Chinois se tournent vers l'Europe, parce que la richesse de la psyché européenne séduit par ses mythes et ses capacités de sublimation dans l'art de vivre et de penser, par ses expériences esthétiques et sociales aussi. Un désir de France et pour la langue française existe, je le constate ici-même, et quelque minoritaire qu'il soit, son intensité est bien réelle. Les Français et les Européens de leur côté, et quels que soient leurs lourdeurs, leurs maladresses et leurs faux-pas, prennent au sérieux l'énigme de l'expérience chinoise qu'ils travaillent à déchiffrer. Peut-être leur est-elle moins fermée parce que les Lumières, l'humanisme et les nouvelles connaissances des sciences exactes et des sciences de l'esprit ont réussi à nous imprégner de la diversité des autres... Ou lieu de nous engouffrer dans la mystique des idéologies, qui n'a pas épargné des esprits aussi corrosifs que celui de Beauvoir elle-même…

Et c'est avec le souci d'emprunts réciproques et de bénéfices mutuels que je salue nos deux lauréates, je remercie le Jury Simone de Beauvoir qui les a nommées, et j'exprime ma sincère solidarité à nos collègues de LCAO qui nous accueillent aujourd'hui et dont les recherches ouvrent de nouvelles perspectives de travail commun avec nos collègues chinois : aujourd'hui avec nos collègues chinoises. [BeaS1]

Bibliographie : Autor 1974 Kristeva, Julia. Des chinoises. (Paris : Ed. des femmes, 1974). [AOI] 1992 [Kristeva, Julia]. Ai qing chuan qi. Zhuliya Kelisitewa zhu ; Yao Jingchao, Jiang Xiangqun, Dai Hongguo yi. (Beijing : Hua xia chu ban she, 1992). Übersetzung von Kristeva, Julia. Histoires d'amour. (Paris : Denoël, 1983). ˹AĘ [WC] 2006 [Kristeva, Julia]. Hanna Alunte. Kelisitewa zhu ; Liu Chengfu yi. (Nanjing : Jiangsu jiao yu chu ban she, 2006). (Feng huang su jiao wen ku). Übersetzung von Kristeva, Julia. Hannah Arendt. (Paris : Ed. Fayard, 1999). ˘°n¯ [WC] 2009 Pollack, Rachel. La Chine en rose ? : Tel Quel face à la Révolution culturelle. http://www.dissidences.net/compl_vol8/Pollack.pdf 2009-2010 Kristeva, Julia. Beauvoir en Chine. http://www.kristeva.fr/beauvoir-en-chine.html.

Bibliographie : erwähnt in 1991 Lowe, Lisa. Critical terrains : French and British orientalisms. (Ithaca, N.Y. : Cornell University Press, 1991). [AOI] Report Title - p. 492 of 558

1996 [Payne, Michael]. Yue du li lun : Lakang, Dexida yu Kelisidiwa dao du. Michael Payne zhu ; Li Shixue yi. (Taibei : Shu lin chu ban you xian gong si, 1996). Übersetzung von Payne, Michael. Reading theory : an introduction to Lacan, Derrida and Kristeva. (Oxford : Blackwell, 1993). [Jacques Lacan, Jacques Derrida, Julia Kristeva]. ԅӱƏÜ : oų1Ł͑E˶<˷Ԇȱӱ [WC]

Kristi, Khristofor Petrovich (gest. 1937) : Russischer Diplomat Biographie 1910-1913 Khristofor Petrovich Kristi ist Generalkonsul des russischen Konsulats in Tianjin. [FFC1]

Kroebel, Emma (1872-1945) : Deutsche Schriftstellerin, Gattin von Ernst Kroebel Bibliographie : Autor 1909 Kroebel, Emma. Wie ich an den Koreanischen Kaiserhof kam : Reise-Eindrücke und Erinnerungen. (Berlin-Schöneberg : Jacobsthal & Co., 1909). [Bericht ihres einjährigen Aufenthalts als Hofdame am koreanischen Kaiserhof 1905-1906 sowie über die Ausreise von Deutschland über die USA, Japan und Shanghai nach Qingdao]. [Tsing1]

Kroebel, Ernst (1853-1925) : Kaufmann Biographie 1898-1906 Ernst Kroebel kommt in Qingdao an und hat eine Firma für Import von Kantinenartikeln, Luxus- und Gebrauchsartikel. [Tsing1]

Kröger, Hans (Rostock 1905-1971) : Schiffsbauer Bibliographie : Autor 1950 Kröger, Hans. Reise Hamburg – China – Taltal und zurück : Tagebuchaufzeichnungen. MS, ca. 1950. [WC]

Kröger, Johann Christoph (Hamburg 1792-1874) : Pädagoge, evangelischer Theologe Bibliographie : Autor 1842 Kröger, Johann Christoph. Abriss einer vergleichenden Darstellung der indisch- persisch- und chinesischen Religionssysteme mit steter Rücksichtsnahme auf die späteren Religionsformen und den Ursprung religiöser Ideen. (Eisleben : G. Reichardt, 1842). [WC]

Krogh-Hansen, Ernest (Tonsberg 1896-1975 Mexico City) : Diplomat Biographie 1955-1959 Ernest Krogh-Hansen ist Botschafter der norwegischen Botschaft in Beijing. [Norw2]

Kroker, Eduard = Kroker, Eduard Josef Maria (Ludgerstal 1913-2007 St. Augustin) : Theologe, Priester, Professor Biographie 1939-1943 Eduard Kroker ist Dozent an der Furen-Universität Beijing und anschliessend an der Aurora-Hochschule in Shanghai. [Schmi2] Report Title - p. 493 of 558

Bibliographie : Autor 1960 Kroker, Eduard J.M. Sachenrechtliche Gewohnheiten in der Provinz Kansu (China). In : Folklore studies ; vol. 19 (1960). [Gansu]. https://www.jstor.org/stable/1177450?seq=1#metadata_info_tab_contents. [WC] 1965 Kroker, Eduard J.M. Die amtliche Sammlung chinesischer Rechtsgewohnheiten : Untersuchungsbericht über Gewohnheiten in Zivil- und Handelssachen. Bd. 1-3. (Bergen-Enkheim bei Frankfurt a.M. : Kaffke, 1965). [WC]

Krolczyk, Adam (Coburg 1839-1899 Qingdao) : Missionar Basler Mission, Blechschläger Biographie 1860-1872 Adam Krolczyk ist Missionar der Basler Mission in China. [BM]

Kroll, Paul W. (Michigan 1948-) : Professor of Chinese, Department of East Asian Languages and Civilizations, University of Colorado at Boulder Biographie 1970 Paul W. Kroll erthält den B.A. des Center for Chinese Studies der University of Michigan, Ann Arbor. [Kro] 1973 Paul W. Kroll erhält den M.A. des Department of Far Eastern Languages and Literatures der University of Michigan, Ann Arbor. [Kro] 1975-1976 Paul W. Kroll ist Lecturer in Chinese am Department of Far Eastern Languages and Literatures der University of Michigan, Ann Arbor. [Kro] 1976 Paul W. Kroll promoviert am Department of Far Eastern Languages and Literatures der University of Michigan, Ann Arbor. [WC] 1976- Paul W. Kroll ist Mitglied der Society for the Study of Early China. [Kro] 1976-1979 Paul W. Kroll ist Assistant Professor of Chinese am Department of French and General Linguistics, Division of Oriental Languages der University of Virginia, Charlottesville. [Kro] 1977- Paul W. Kroll ist Mitglied der Society for the Study of Chinese Religions. [Kro] 1979-1982 Paul W. Kroll ist Associate Editor des Society for the Study of Chinese Religions bulletin = Journal of Chinese religions. [Kro] 1979-1982 Paul W. Kroll ist Assistant Professor of Chinese am Department of Oriental and Slavic Languages der University of Colorado, Boulder. [Kro] 1979-1984 Paul W. Kroll ist Book Review Editor von Chinese literature : essays, articles, reviews. [Kro] 1979-1989 Paul W. Kroll ist Co-Editor der Monograph series of the Society for the Study of Chinese Religions. [Kro] 1981 Paul W. Kroll ist Visiting Assistant Professor of Chinese am Department of Oriental Languages der University of California, Berkeley. [Kro] 1982-1986 Paul W. Kroll ist Vizevorsitzender, dann Vorsitzender des Asian Studies Program der University of Colorado, Boulder. [Kro] 1982-1988 Paul W. Kroll ist Associate Professor of Chinese am Department of Oriental Languages and Literatures der University of Colorado, Boulder. [Kro] 1982-1995 Paul W. Kroll ist Gründer und Vorsteher des Department of Oriental Languages and Literatures der University of Colorado, Boulder. [Kro] Report Title - p. 494 of 558

1984-1987 Paul W. Kroll ist Direktor des Western Consortium for Oriental Languages der University of Colorado, Boulder. [Kro] 1984-2000 Paul W. Kroll ist Editor for East Asia des Journal of the American Oriental Society. [Kro] 1984-2006 Paul W. Kroll ist Mitglied des Editorial Board der T'ang studies und Mitglied des Board of Directors der T'ang Studies Society. [Kro] 1985-1987 Paul W. Kroll ist Mitglied des Joint Committee on Chinese Studies des American Council of Learned Society & Social Science Research Council, sowie des Executive Committee der American Oriental Society, Western Branch. [Kro] 1986 Paul W. Kroll ist Vorsitzender und Organisator der Conference on research priorities in studies of medieval China in Estes Park, Colorado. [Kro] 1987-1989 Paul W. Kroll ist Mitglied des National Endowment for the Humanities, Divison of Research Programs. [Kro] 1987-1990 Paul W. Kroll ist Mitglied des Executive Committee der Association of Department of Foreign Languages der Modern Language Association. [Kro] 1988- Paul W. Kroll ist Mitglied der Royal Asiatic Society of Great Britain and Ireland. [Kro] 1988- Paul W. Kroll ist Professor of Chinese am Department of East Asian Languages and Literatures der Uiversity of Colorado, Boulder. [Früher Department of Oriental Languages and Literatures]. [Kro] 1990- Paul W. Kroll ist Mitglied der Early Medieval China Group. [Kro] 1990-1995 Paul W. Kroll ist Direktor des Center for East Asian Studies der University of Colorado, Boulder. [Kro] 1992-1995 Paul W. Kroll ist Mitglied des Executive Committee der American Oriental Society, Western Branch. [Kro] 1995 Paul W. Kroll ist Mitglied des National Endowment for the Humanities, Divison of Research Programs. [Kro] 1995-2007 Paul W. Kroll ist Director of Graduate Studies in Chinese des Department of East Asian Languages and Civilizations der University of Colorado, Boulder. [Kro] 1997-2001 Paul W. Kroll ist Vizepräsident dann Präsident der American Oriental Society, Western Branch. [Kro] 2000- Paul W. Kroll ist Editor-in-Chief und Editor for East Asia des Journal of the American Oriental Society und der American Oriental Society monograph series and translation series. [Kro] 2000- Paul W. Kroll ist Mitglied des Board of Directors der American Oriental Society. [Kro] 2001-2003 Paul W. Kroll ist Mitglied des Executive Committee der American Oriental Society, Western Branch. [Kro] 2003- Paul W. Kroll ist Mitglied des Editorial Board des T'oung pao. [Kro] 2004-2005 Paul W. Kroll ist Mitglied des Asian Studies Task Force des College of Arts and Sciences der University of Colorado, Boulder. [Kro] 2005-2007 Paul W. Kroll ist Vizepräsident, dann Präsident der American Oriental Society. [Kro] 2008- Paul W. Kroll ist Delegierter der American Oriental Society für das American Council of Learned Societies. [Kro]

Bibliographie : Autor Report Title - p. 495 of 558

1976 Kroll, Paul W. Portraits of Ts'ao Ts'ao : literary studies on the man and the myth. (Ann Arbor, Mich. : University of Michigan, 1976). Diss. Univ. of Michigan, 1976. []. [WC] 1981 Kroll, Paul W. Meng Hao-jan. (Boston : Twayne, 1981). (Twayne's world authors series ; TWAS 628). [Meng Haoran]. [WC] 1982 A concordance to the poems of Meng Hao-jan. Compiled by Paul W. Kroll and Joyce Wong Kroll. (San Franciso : Chinese Materials Center, 1982). (Research aids series ; no 5). [Meng Haoran]. [WC] 1986 Sinological studies dedicated to Edward H. Schafer. Ed. by Paul W. Kroll. (New Haven, Conn. : American Oriental Society, 1986). (Journal of the American Oriental Society ; vol. 106, no. 1, 1986). [WC] 2002 Kroll, Paul W. Dharma bell and dhâranî pillar : Li Po's buddhist inscriptions. (Kyoto : Italien School of East Asian Studies, 2002). (Epigraphical series). [Li Bo]. [WC] 2003 Studies in early Medieval Chinese literature and cultural history : in honor of Richard B. Mather & Donald Holzman. Ed. by Paul W. Kroll & David R. Knechtges. (Provo, Utah : T'ang Studies Society, 2003). 2009 Kroll, Paul W. Studies in medieval taoism and the poetry of Li Po. (Franham : Variorum : 2009). (Variorum collected studies series ; no. 931). [Li Bo]. [WC]

Krolow, Karl = Kröpcke, Karol (Pseud.) (Hannover 1915-1999 Darmstadt) : Schriftsteller Bibliographie : Autor 1985 Guo ji bi hui zuo pin ji : yi jiu ba liu. Zhongguo Shanghai bu hui zhong xin. (Shanghai : Shanghai yi wen chu ban she, 1985). [Ausgewählte literarische Werke des International P.E.N.]. [Enthält] : Bachmann, Ingeborg. Die gestundete Zeit. Bauer, Walter. Wenn wir erobern die Universität. Becher, Johannes R. Meer im Sommer ; Das Wunder. Bender, Hans. Iljas Tauben. Benn, Gottfried. Chopin. Böll, Heinrich. Unberechenbare Gäste. Borchert, Wolfgang. Das Brot. Celan, Paul. Todesfuge. Domin, Hilde. Nur eine Rose als Stütze. Eich, Günter. Züge im Nebel. Goll, Yvan. Der Regenpalast. Grass, Günter. Ohnmacht. Grün, Max von der. Rom. Hermlin, Stephan. In einer dunklen Welt. Hesse, Hermann. Flötentraum. Kästner, Erich. Die Entwicklung der Menschheit ; Sachliche Romanze ; Die Jugend hat das Wort. Kant, Hermann. Das Kennwort. Kaschnitz, Marie Luise. Die Füsse im Feuer. Krolow, Karl. An den Frieden. Lenz, Siegfried. Freund der Regierung. Nowak, Ernst. Weg. Rauner, Liselotte. Epigramme, Lagebericht einer jungen Frau, Mahnmal. Reding, Josef. Fünf Gedichte. Rinser, Luise. Die rote Katze. Risse, Heinz. Gottesgericht. Schnitzler, Arthur. Das Tagebuch der Redegonda. Schroers, Rolf. Das Urteil. Seghers, Anna. Das Obdach. Toller, Ernst. An alle Gefangenen. Walser, Martin. Ich suchte eine Frau. Wolf, Christa. Blickwechsel. Zweig, Stefan. Die spät bezahlte Schuld. HǂĻƁº»¶ : ǃDŽDž [Din10,WC]

Kronauer, Brigitte = Schreiber, Brigitte (Essen 1940-) : Schriftstellerin Bibliographie : Autor Report Title - p. 496 of 558

1985 Mei gui zhi ge. Lu Zhongda, Jin Hongliang deng yi. (Hangzhou : Zhejiang wen yi chu ban she, 1985). [Übersetzungen von deutscher Prosa]. [Enthält] : Bachem, Bele. Das Abendkleid oder : Galerist mit Verführerblick. Böll, Heinrich. Die erwünschte Reportage. David, Kurt. Flüchtige Bekanntschaft. Härtling, Peter. Der wiederholte Unfall oder Die Fortsetzung eines Unglücks. Hein, Günter. Rentner Klenze lässt sich in Gold aufwiegen. Kant, Hermann. Der dritte Nagel. Klipphardt, Heinar. Der Hund des Generals. Konsalik, Heinz G. Gesang der Rose. Krämer-Badoni, Rudolf. A. legt keinen Wert auf eine Auferstehung. Kricheldorff, Hans. Ein ganz besonderer Anlass. Kronauer, Brigitte. Triumpf der unterdrückten Bäckerin. Lenz, Hermann. Alois hält sich an die geschwollenen Würste. Nachbar, Herbert. Helena und die Himsuchung. Österreich, Tina. Ein Kind sucht sein Zuhause. Reding, Josef. Zdenkos Haus ist nun soweit. Richter, Hans Peter. Die Flucht nach Abanon [Auszug]. Sasse, Erich-Günther. Amerikaheinrichs Rückkehr. Schirmer, Bernd. Heimboldt. Schlesinger, Klaus. Der Tod meiner Tante. Schmidt-Kaspar, Herbert. Onkel Willys Vermächtnis. Seghers, Anna. Drei Frauen aus Haiti. Seidemann, Maria. Grossvaters Braut. Surminski, Arno. Poludas stiller Frauenhandel. Valentin, Thomas. Der Padrone hält die Damen kurz. Wolter, Christine. Ich habe wieder geheiratet. džLJvR [Din10,WC]

Krone, Heinrich Rudolf (Seehausen, Altmark 1823-1863 Aden) : Missionar Rheinische Missionsgesellschaft, Lehrer Biographie 1849 Heinrich Rudolf Krone kommt in China an. [Roh] 1849-1863 Heinrich Rudolf Krone ist Missionar der Rheinischen Missionsgesellschaft Barmen in China. [SunL1] 1851 Heinrich Rudolf Krone wird Nachfolger von Wilhelm Lobscheid. [Roh] 1851 Heinrich Rudolf Krone gründet eine Missionsstation in Fuyong (Guangdong). [Menz] 1856 Heinrich Rudolf Krone übernimmt die Missionsstation He'ao (Guishan, Guangdong). [Roh,Kle]

Bibliographie : Autor 1858 Krone, Heinrich Rudolf. Die Mohammedaner in China. In : Berichte der Rheinischen Missions-Gesellschaft, Nr. 16 (1858), eine Beschreibung islamischer Kultur in Süd-China. [Mees]

Bibliographie : erwähnt in 1895 Aus dem Leben des Missionars R. Krone. (Barmen : Verl. des Missionshauses, 1895). (Rheinische Missions-Traktate ; 61. [Heinrich Rudolf Krone]. [WC]

Kroner, Richard (Breslau 1884-1974 Mammern) : Philosoph, Theologe Bibliographie : Autor Report Title - p. 497 of 558

1964 Xi fang xian dai zi chan jie ji zhe xue lun zhu xuan ji. Hong Qian zhu bian. (Beijing : Shang wu yin shu guan, 1964). ȕȤ¥ƣƤƥƦĄôÉJɒ [Choix d'oeuvres philosophiques d'auteurs "bourgeois" contemporains : Arthur Schopenhauer, Friedrich Nietzsche, Ernst Mach, Wilhelm Windelband, Paul Natorp, Francis Herbert Bradley, Josiah Royce, Richard Kroner, William James, John Dewey, Bertrand Russell, Ludwig Wittgenstein, Moritz Schlick, Rudolf Carnap, Alfred Jules Ayer, Karl Raymund Popper, Martin Heidegger, Jean-Paul Sartre, Jacques Maritain, Joseph Maria Bochenski, Auguste Comte]. [WC] 1985 Kroner, Richard. Lun Kangde yu Heige'er. Guan Ziyin bian yi. (Taibei : Lian jing chu ban shi ye gong si, 1985). (Xian dai ming zhu yi cong ; 17). Übersetzung von Kroner, Richard. Von Kant bis Hegel. Bd. 1-2. (Tübingen : Mohr, 1921-1924). [Auszüge]. Kroner, Richard. Kants Weltanschauung. (Tübingen : Mohr, 1914). Kroner, Richard. Hegels philosophische Entwicklung. Üų1EFž [WC] 1985 [Kroner, Richard]. Lun Kangde yu Heige'er. Lixiade Kelangna zhu ; Guan Ziyin bian yi. (Taibei Shi : Lian jing chu ban shi ye gong si, 1985). (Xian dai ming zhu yi cong ; 17). Übersetzung von Auszügen aus : Kroner, Richard. Von Kant bis Hegel. Vol. 1-2. (Tübingen : Mohr, 1921-1924). (Grundriss der philosophischen Wissenschaften). Kroner, Richard. Kants Weltanschauung. (Tübingen : J.C.B. Mohr, 1914). Üų1EFž [WC]

Kropff, Hans von (Erfurt 1879-1914 Deutschland) : Redakteur Biographie 1904-1908 Hans von Kropff kommt in Qingdao an und ist Redakteur der Tageszeitung Tsingtauer neueste Nachrichten. [Tsing1] 1908-1912 Hans von Kropff ist Redakteur der Kiautschou-Post. [Tsing1] 1911-1912 Hans von Kropff ist Herausgeber und Redakteur der Kiautschou-Post und der Tsingtauer neueste Nachrichten. Er kehrt 1913 nach Deutschland zurück. [Tsing1]

Kropotkin, Petr Alekseevich = Kropotkin, Pjotr Alexejewitsch (Moskau 1842-1921 Dmitrow) : Anarchist, Geograph, Schriftsteller [Oritinal-Titel meistens aus : Kropotkin bibliography : http://dwardmac.pitzer.edu/Anarchist_Archives/kropotkin/kropotkinbiblio.html]. Biographie 1928-1929 [Kropotkin, Petr Alekseevich]. Ren sheng zhe xue [ID D39021]. Ba Jin schreibt im Vorwort : "A the time when the revolution was crushed in Russia, Kropotkin frantically wrote his Ethics, and I was moved by the same spirit when at the time of the great massacre of Chinese people I put all my strength into the translation of this book." [Ng1:S. 187] 1930 [Kropotkin, Petr Alekseevich]. Wo de zi zhuan. Ba Jin yi. [ID D38187]. Ba Jin schreibt : This is my favourite book and the book that has had the greatest influence on my intellectual development. [Gam1:S. 46] Report Title - p. 498 of 558

1947 Ba, Jin. Wo de you nian [ID D39044]. Ba Jin schreibt über Petr Alekseevich Kropotkin : "I got hold of a pamphlet. This was an abridged version of Kropotkin's An appeal to the young. I hadn't imagined that such a work ever existed. In it was all that I wanted to say but was incapable of clearly expressing. The arguments were so lucid, reasonable and convincing ! The provocative tone burnt to ashes the heart of a fifteen year old. I put the pamphlet beside my bed and read it every night. My tears dropped on the pages until my eyes failed me and I began to laugh. From that time on I understood the meaning of justice. This understanding enabled me to reconcile the feelings of love and hatred." [Ng1:S. 185-186]

Bibliographie : Autor 1907 Li, Shizeng ; Paraf-Javal ; Kropotkin, Petr Alekseevich ; Eltzbacher, Paul ; Cafiero, Carlo. Xin shi ji cong shu. Li Shizhen yi. Vol. 1. (Bali : Xin shi ji shu bao ju, 1907). [Anarchismus]. ƍ ȶцB [Enthält] : Vol. 1 : Li, Shizhen. Ge ming. [La révolution]. ̛Þ Vol. 2 : Paraf-Javal. Si shen zi you. Übersetzung von Paraf-Javal. Libre examen. (Paris : Ed. Du Groupe d’études scientifiques, 1907). Ò/ƶȬ Vol. 3 : Kropotkin, Petr Alekseevich. Gao shao nian. Übersetzung von Kropotkin, Petr Alekseevich. Aux jeunes gens. In : Le révolté ; june 25, July 10, Aug. 7, 21 (1880). = (Genève : Impr. Jurassienne, 1881). = An appeal to the young. (London : Modern Press, 1885). l΋Ŭ Vol. 4 : Kropotkin, Petr Alekseevich. Zhi xu. Übersetzung von Kropotkin, Petr Alekseevic. L'ordre. In : Le révolté ; oct. 1 (1881). ԇʏ Vol. 5 : Eltzbacher, Paul. Shi jie qi ge wu zheng fu zhu yi jia. Ailusi zhu. Übersetzung von Eltzbacher, Paul. Der Anarchismus. (Berlin : J. Guttentag, 1900). †ԈēǿŏўƑƒ* Vol. 6 : Cafiero, Carlo. Wu zheng fu zhong chan zhu yi. Kefeiye zhu. Übersetzung von Cafiero, Carlo. Anarchie und Kommunismus. In : Freiheit ; April (1890). [Rede 10. Okt. 1880]. ǿŏў̨ԉƑƒ [WC] 1919 [Kropotkin, Petr Alekseevich]. Jin xue yu wu zheng fu zhu yi. Kelupaotejin zhu ; Ling Shuang yi. (Shanghai : Jin hua za zhi she, 1919). (Jin hua cong shu ; 1). Übersetzung von Kropotkin, Petr Alekseevich. Sovremennaia nauka I anarkhizm. (London : Izd. Gruppy Russkikh kommunistov-anarkhistov, 1901). = Modern science and anarchism. (Philadelphia : Social Science Club of Philadelphia, 1903). [Sammlung von Texten über Anarchismus]. ˒ hiEǿŏўƑƒ [WC] 1920 [Kropotkin, Petr Alekseevich]. Kelupaote zhi quan ji. = Kropotkin's complete works. (Shanghai : Zi you shu dian, 1920). σԊˏʁ¾¶ [WC] 1920 [Kropotkin, Petr Alekseevich]. Kelupaotejin de si xiang. ([S.l. : s.n.], 1920). [Kropotkins Denken, Anarchismus]. œԊˏ'ÒǸ [WC] 1920 [Kropotkin, Petr Alekseevich]. dang zhi dao de. = Xin qing nian zhi xin dao de. Kelupaotejin zhu ; Yuan Zhenying yi shu. (Guangdong : Shi she, 1920). (Shi she cong shu ; 1). Übersetzung von Kropotkin, Petr. Alekseevich. Anarchist morality. (San Francisco : Free Society, 1898). ǿʊ̰vǒ1 = ƍɧŬvǒ1 [WC] 1921 [Kropotkin, Petr Alekseevich]. Gao shao nian. Min Zhen yi. ([S.l. : s.n.], 1921). Übersetzung von Kropotkin, Petr Alekseevich. Aux jeunes gens. In : Le révolté ; june 25, July 10, Aug. 7, 21 (1880). = (Genève : Impr. Jurassienne, 1881). = An appeal to the young. (London : Modern Press, 1885). l΋Ŭ [WC] Report Title - p. 499 of 558

1921 [Kropotkin, Petr Alekseevich]. Wu zheng fu zhu yi ming zhu cong kan. (San Francisco : T.L.W., 1921). Übersetzung von Kropotkin, Petr Alekseevich. Anarchist communism : its basis and principles. (London : New Fellowship Press, 1891). ԋŏўƑħˆ‰єԌ [WC] 1923 [Kropotkin, Petr Alekseevich]. Guo jia lun. Kelupaotejin zhu ; Xu Suzhong yi. (Guangdong : Min zhong she, 1923). Übersetzung von Kropotkin, Petr Alekseevich. The state : its historic rôle. (London : Freedom Office, 1898). = Die historische Rolle des Staates. (Berlin : A. Grunau, 1898). [Anarchismus]. —*Ü [WC] 1923 [Kropotkin, Petr Alekseevich]. Mian bao zhi zhan sheng. ([S.l. : s.n.], 1923). Übersetzung von Kropotkin, Petr Alekseevich. La conquête du pain. (Paris : Tresse & Stock, 1892). = Khliebi volia. (London : Izd-vo Svodobnaia mysl, 1892). = The conquest of bread. (London : Chapman and Hall, 1906). = Die Eroberung des Brotes. (Berlin : Der Syndikalist, 1919). [Anarchismus, Kommunismus]. ԍԎvŭԏ [WC] 1923 [Kropotkin, Petr Alekseevich]. Wu zheng fu gong chan zhu yi. Kelupaotejin zhu. (Guangdong : Min zhong she, 1923). (Min zhong she cong shu ; 2). Übersetzung von Kropotkin, Petr Alekseevich. Anarchist communism : its basis and principles. (London : New Fellowship Press, 1891). ǿŏў̨ԉƑƒ [WC] 1927 [Kropotkin, Petr Alekseevich]. Gao shao nian. Kelupaotejin zhu ; Lü Dong yi. (Guangdong : Min zhong she, 1927). (Wei ming she cong shu ; 2). Übersetzung von Kropotkin, Petr Alekseevich. Aux jeunes gens. In : Le révolté ; june 25, July 10, Aug. 7, 21 (1880). = (Genève : Impr. Jurassienne, 1881). = An appeal to the young. (London : Modern Press, 1885). l΋Ŭ [WC] 1927 [Kropotkin, Petr Alekseevich]. Mian bao lue qu. Kelupaotejin zhu ; Feigan [Ba Jin] yi. (Shanghai : Jiang wan zi you shu dian, 1927). (Ke shi quan ji ; 2). Übersetzung von Kropotkin, Petr Alekseevich. La conquête du pain. (Paris : Tresse & Stock, 1892). = Khliebi volia. (London : Izd-vo Svodobnaia mysl, 1892). = The conquest of bread. (London : Chapman and Hall, 1906). = Die Eroberung des Brotes. (Berlin : Der Syndikalist, 1919). = [Kropotkin, Petr Alekseevich]. Mian bao yu zi you. Kelupaotejin zhu ; Ba Jin yi. (Chongqing : Wen hua sheng huo chu ban she, 1940). (Kelupaotejin quan ji ; 4). [Anarchismus, Kommunismus]. ԍԎ˜Ԑ = ԍԎEƶȬ [WC] 1927 [Kropotkin, Petr Alekseevich]. Yu zhong yu tao yu. Kelu Paotejin ; Li Shizeng yi. (San Francisco : Meizhou pin she, 1927). (Meizhou ping she xiao cong shu ; 7). Übersetzung von Kropotkin, Petr Alekseevich. Memoirs of a revolutionist. (London : A.P. Watt & Son, 1898). = Mémoires d'un révolutionnaire. (Paris : Scala, 1898). = Autour d'une vie. (Paris : P.V. Stock, 1902). Ā”EԑĀ [WC] 1927 [Kropotkin, Petr Alekseevich]. Zi ben zhi du de gen ben wen ti. Kelupaotejin zhu ; Zhang Baigen yi. (Beijing : Bei xin shu ju, 1927). (She hui jing ji xiao cong shu ; 4). Ev. Übersetzung von Kropotkin, Petr Alekseevich. The wage system. (London : C.M. Wilson, 1894). Ɛ¹Ԓƃ'ʸ¹ȓȔ [WC] 1928 [Kropotkin, Petr Alekseevich]. Kelupaotejin xue shuo gai yao. Zi you cong shu she. (Shanghai : Zi you shu dian, 1928). (Min guo ji cui. Zi you cong shu ; 1). [Theorien von Kropotkin, Anarchismus]. σԊˏôI§ȟ [WC] Report Title - p. 500 of 558

1928 [Kropotkin, Petr Alekseevich]. Tuo'ersitai lun. Kelupaotejin zhu ; L.L. Anun yi. (Shanghai : Nan hua shu dian, 1928). (Xian dai wen hua she cong shu). Übersetzung von Kropotkin, Petr Alekseevich. Tolstoy. In : Kropotkin, Petr Alekseevich. Russian literature. (New York, N.Y. : McClure, Phillips & Co., 1905). [Abhandlung über die Theorie von Leo Tolstoy]. Ĩžz͝Ü [WC] 1928-1929 [Kropotkin, Petr Alekseevich]. Ren sheng zhe xue : qi qi yuan ji qi fa zhan. Kelupaotejin ; Feigan [Ba Jin] yi. Vol. 1-2. (Shanghai : Zi you shu dian, 1928-1929). Übersetzung von Kropotkin, Petr Alekseevich. Etika : proizkhozdhenye i rozvitye moralnosti. (St. Peterburg : Knigoizdatel'stvo "Golos truda", 1922). = Ethik : Ursprung und Entwicklung der Sitten. (Berlin : Der Syndikalist, 1923). = Ethics : origin and development. (London : George G. Harrap ; New York, N.Y. : The Dial Press, 1924). _.Ąi : ȢɭԓȡȢʪǖ [WC] 1929 [Kropotkin, Petr Alekseevich]. Guo jia ji qi guo qu zhi ren wu. Kelupaotejin zhu ; Li Shizeng yi. (Shanghai : Ge ming zhou bao she, 1929). Übersetzung von Kropotkin, Petr Alekseevich. The state : its historic rôle. (London : Freedom Office, 1898). = Die historische Rolle des Staates. (Berlin : A. Grunau, 1898). [Anarchismus]. —*ȡȢԔɛvǛԕ [WC] 1929 [Kropotkin, Petr Alekseevich]. Puluodong di ren sheng zhe xue. Kelupaotejin zhu ; Ba Jin yi. (Shanghai : Zi you shu dian, 1929). (Zi you xiao cong shu ; 4). [Abhandlung über Pierre-Joseph Proudhon]. ѽœԖǥ_.Ąi [WC] 1929 [Kropotkin, Petr Alekseevich]. Tian yuan gong chang shou gong chang. Kelupaotejin ; Han Nan yi. (Shanghai : Zi you shu dian, 1929). (Kelupaotejin chuan shu ; 8). Übersetzung von Kropotkin, Petr Alekseevich. Fields, factories and workshops. (London : Hutchinson, 1899). = Champs, usines et ateliers, ou, L'industrie combinée avec l'agriculture et le travail cérébral avec le travail manuel. (Paris : Stock, 1910) = Landwirtschaft, Industrie und Handwerk, oder, Die Vereinigung von Industrie und Landwirtschaft, von geistiger und körperlicher Arbeit. (Berlin : Der Syndikalist, 1921). ЈԗͫПńͫԘ [WC] 1930 [Kropotkin, Petr Alekseevich]. Eguo wen xue shi. Kelupaotejin zhu ; Guo Anren [Li Ni] yi. (Shanghai : Bei xin shu ju, 1930). (Min guo ji cui. Wen hua ke xue cong shu). Übersetzung von Kropotkin, Petr Alekseevich. Russian literature : ideals and realities. (New York, N.Y. : McClure, Phillips & Co., 1905). ˚—‡iŻ [WC] 1930 [Kropotkin, Petr Alekseevich]. Hu zhu lun. Zhou Fohai yi. (Shanghai : Shang wu yin shu guan, 1930). (Han yi shi jie ming zhu). Übersetzung von Kropotkin, Petr Alekseevich. Mutual aid : a factor of evolution. (London : Heinemann, 1902). = L'entr'aide : un facteur de l'évolution. (Paris : Hachette, 1906). ѠԙÜ [WC] 1930 [Kropotkin, Petr Alekseevich]. Wo de zi zhuan : qian bu hou bu er ce. Kelupaotejin ; Ba Jin yi. (Shanghai : Qi min shu dian, 1930). Übersetzung von Kropotkin, Petr Alekseevic. Memoirs of a revolutionist. (London : A.P. Watt & Son, 1898). = Mémoires d'un révolutionnaire. (Paris : Scala, 1898). = Autour d'une vie. (Paris : P.V. Stock, 1902). [Autobiographie von Kropotkin]. ɴǥƶö. fԚ, ͙Ԛʛ̲ [WC] 1930 [Kropotkin, Petr Alekseevich]. Yi wei ge ming jia de zi zhuan. Kelupaotejin zhu ; Li Yaotang [Ba Jin] yi. (Taibei : Pa mi er shu dian, 1930). (Da xue cong shu). Übersetzung von Kropotkin, Petr Alekseevich. Memoirs of a revolutionist. (London : A.P. Watt & Son, 1898). = Mémoires d'un révolutionnaire. (Paris : Scala, 1898). = Autour d'une vie. (Paris : P.V. Stock, 1902). [Autobiographie von Kropotkin]. ĺ̛Þ*'ƶԛ [WC] Report Title - p. 501 of 558

1931 [Kropotkin, Petr Alekseevich]. Faguo da ge ming shi. Kelupaotejin ; Yang Renpian yi. (Shanghai : Bei xin shu ju, 1931). Übersetzung von Kropotkin, Petr Alekseevich. La grande révolution 1789-1793. (Paris : Au Bureau de La révolté, 1893). = (Paris : Stock, 1909). = Die französische Revolution 1789-1793. (Leipzig : T. Thomas, 1909). = The great French revolution, 1789-1793. (London : W. Heinemann, 1909). cH̛ÞŻ [WC] 1933 [Kropotkin, Petr Alekseevich]. Kelupaotejin quan ji. Ba Jin yi. (Shanghai : Xin min shu dian, 1933). [Übersetzung der Gesamtwerke von Kropotkin]. σԊˏ¾¶ [WC] 1938 [Kropotkin, Petr Alekseevich]. Gao qing nian. Kelupaotejin zhu ; Ba Jin yi. (Chongqing : Ping ming shu dian, 1938). (Kelupaotejin xiao cong shu ; 7). Übersetzung von Kropotkin, Petr Alekseevich. Aux jeunes gens. In : Le révolté ; june 25, July 10, Aug. 7, 21 (1880). = (Genève : Impr. Jurassienne, 1881). = An appeal to the young. (London : Modern Press, 1885). lūŬ [WC] 1938 [Kropotkin, Petr Alekseevich]. Ge ming zhi yan jiu. Kelupaotejin zhu ; Fei Zhi yi. (Guangdong : Min zhong she, 1938). (Min zhong she xiao cong shu ; 1). Übersetzung von Kropotkin, Petr Alekseevich. Etude sur la révolution. In : Le révolté ; July10-Nov. 7 (1891). = Revolutionary studies. (London : Office of The Commonweal, 1892). ̛ÞvȦȏ [WC] 1941 [Kropotkin, Petr Alekseevich]. Lun li xue de qi yuan he fa zhan. Kelupaotejin zhu ; Ba Jin yi. (Chongqing : Ping ming shu dian, 1941). (Kelupaotejin quan ji ; 10). Übersetzung von Kropotkin, Petr Alekseevich. Etika. (Peterburg-Moskva : Knigoizdatel'stvo "Golos truda", 1922). = Ethik : Ursprung und Entwicklung der Sittlichkeit. (Berlin : Der Syndikalist, 1923). = Ethics : origin and development. (New York, N.Y. : Dial Press, L. MacVeagh, 1924). ƎƏi'ɭԓÓʪǖ [WC] 1948 [Kropotkin, Petr Alekseevich]. Yi ge fan kang zhe de hua. (Shanghai : Ping ming shu dian kan xing, 1948). (Kelubaotejin quan ji di san juan ; vol. 3). Übersetzung von Kropotkin, Petr Alekseevich. Paroles d'un révolté. (Paris : E. Flammarion, 1885). = War ! (London : International Publ. Co., 1886). = Words of a rebel. (Montréal : Black Rose Books, 1992). [Anarchismus]. ēþÿ~'į [WC] 1973 [Kropotkin, Petr Alekseevich]. Hu zhu lun. Bide Kelupaotejin zhu ; Ba Jin yi. (Taibei : Pamier, 1973). Übersetzung von Kropotkin, Petr Alekseevich. Mutual aid : a factor of evolution. (London : Heinemann, 1902). = L'entr'aide : un facteur de l'évolution. (Paris : Hachette, 1906). ѠԙÜ [WC] 1975 [Kropotkin, Petr Alekseevich]. Faguo da ge ming shi. Kelupaotejin zhu ; Liu Yuan yi. (Taibei : Pami'er shu dian, 1975). Übersetzung von Kropotkin, Petr Alekseevich. La grande révolution 1789-1793. (Paris : Au Bureau de La révolté, 1893). = (Paris : Stock, 1909). = Die französische Revolution 1789-1793. (Leipzig : T. Thomas, 1909). = The great French revolution, 1789-1793. (London : W. Heinemann, 1909). c—̛ÞŻ [WC] 1975 [Kropotkin, Petr Alekseevich]. Wo de zi zhuan. Kelupaotejin zhuan ; Ba Ke yi. (Taibei : Pamier, 1975). Übersetzung von Kropotkin, Petr Alekseevich. Memoirs of a revolutionist. (London : A.P. Watt & Son, 1898). = Mémoires d'un révolutionnaire. (Paris : Scala, 1898). = Autour d'une vie. (Paris : P.V. Stock, 1902). [Autobiographie von Kropotkin]. ɴǥƶ [WC] Report Title - p. 502 of 558

1977 [Kropotkin, Petr Alekseevich]. Wu zheng fu zhu yi. Kelupaotejin zhu ; Tian Jun [Xiao Jun] deng yi. (Taibei : Pamier, 1977). Übersetzung von Kropotkin, Petr Alekseevich. Anarchist communism : its basis and principles. (London : New Fellowship Press, 1891). ǿŏўƑƒ [WC] 1984 [Kropotkin, Petr Alekseevich]. Yi ge fan kang zhe de hua. Kelupaotejin zhu ; Bi Xiushuo yi. (Taibei : Pamier shu dian, 1984). (Pamier wen cong ; 6). Übersetzung von Kropotkin, Petr Alekseevich. Paroles d'un révolté. (Paris : E. Flammarion, 1885). = War ! (London : International Publ. Co., 1886). = Words of a rebel. (Montréal : Black Rose Books, 1992). [Anarchismus]. ēþÿ~'į [WC] 1989 [Kropotkin, Petr Alekseevich]. Shan, yong heng de yi yi : Kelupaotejin "Hu zhu lun" jing cui. Zhang Yongwei xuan bian. (Wuhan : Hubei ren min chu ban she, 1989). (Shi jie xue shu ming zhu jing hua). [Soziologie]. Ɍ, ǯԜ';ħ : σԊˏɊѠԙÃɋ¼½ [WC] 1992 [Kropotkin, Petr Alekseevich]. Yi wei ge ming jia de zi zhuan. (Taibei : Pamier, 1992). Übersetzung von Kropotkin, Petr Alekseevich. Memoirs of a revolutionist. (London : A.P. Watt & Son, 1898). = Mémoires d'un révolutionnaire. (Paris : Scala, 1898). = Autour d'une vie. (Paris : P.V. Stock, 1902). [Autobiographie von Kropotkin]. ĺ̛Þ*'ƶ [WC]

Bibliographie : erwähnt in 1919 Cai, Yuanpei. Da zhan yu zhe xue. In : Xin chao ; vol. 1, no 1 (1918). [Der Weltkrieg und die Philosophie ; Abhandlung über Nietzsche, Tolstoy, Kropotkin]. ŭEĄi [Nie12] 1922 Xiang, Wo. Jindai san da mingren zhuan : Nicai, Kelupaotejin, Tuo’ersitai. In : Xue hui ; 82-93, 95-99 (1922). [Biographie von Nietzsche, Kropotkin, Tolstoy]. ˒¥Çˆ_ (æç, œԊˏ. Ĩžz͝) [WC] 1924 Kelupaotejin. (Shanghai : Shang wu yin shu guan, 1924). (Dong fang wen ku ; 40). [Abhandlung über Petr Alekseevich Kropotkin und Mikhail Bakunin, Anarchismus]. σԊˏ [Enthält] : You, Xiong ; Yu, Zhi. Kelupaotejin yan jiu. σԊˏȎȏ Li, Sanyuan. Kelupaotejin zhu yi ping lung. σԊˏƑƒ̥Ü Luo, Su. Bakuning he wu qiang zhu yi. ĔԝˇÓǿԞƑƒ [WC] 1926 Kelupaotejin : ta de sheng ping he xue shuo. ([S.l.] : Mei zhou ping she, 1926). (Mei zhou ping she xiao cong shu ; 3). [Leben und Lehre von Petr Alekseevich Kropotkin]. ԟ'.DZÓôI [WC] 1928 Kelupaotejin xue shuo gai yao. Zi you cong shu she. (Shanghai : Zi you shu dian, 1928). [Theorien von Petr Alekseevich Kropotkin]. œԊˏi6ɍȟ [WC] 1928 Zi you cong shu. Vol. 1-6. (Shanghai : Zi you shu dian, 1928). [Betr. Petr Alekseevich Kropotkin, Anarchismus]. ƶȬцB [Enthält] : Vol. 1 : Kelupaotejin xue shuo gai yao. Vol. 2 : Su E ge ming can shi. Vol. 3 : Ge ming zhi lu. Vol. 4 : Ge ming de xian qu. Vol. 5 : Makesi zhu yi de po chan. Vol. 6 : Kai fei dian tan hua. [WC] Report Title - p. 503 of 558

1930 Guo, Zhen ; Gao, Pishu. She hui ke xue de ji chu zhi shi. (Shanghai : Le hua tu shu gong si, 1930). [Abhandlung über Sozialismus bei Karl Marx, Friedrich Engels, Wladimir Iljitsch Lenin, Rosa Luxemburg, Mikhail Bakunin, Petr Alekseevich Kropotkin]. ŝŞhi'ãǦȞȊ [WC] 1931 Ikuta, Choko ; Honma, Hisao. She hui gai zao zhi ba da si xiang jia. Lin Ben, Mao Yongtang, Li Zongwu yi. (Shanghai : Shang wu yin shu guan, 1931). (Xin zhi shi cong shu. Modern knowledge library). [Abhandlung über politische und soziale Theorien von Karl Marx, Petr Alekseevich Kropotkin, Bertrand Russell, Leon Trotsky, William Morris, Edward Carpenter, Henrik Ibsen, Ellen Key] [WC] 1932 Zhang, Dongsun. Xian dai lun li xue. (Shanghai : Xin yue shu dian, 1932). (Xian dai wen hua cong shu). [La philosophie morale moderne]. ¤¥¯Əô [Enthält] : L'utilitarisme intuitif de H. Sidgwick (1838-1900). La théorie de l'autoréalisation par F. H. Bradley (1846-1924). La théorie de l'évolution de Herbert Spencer (1820-1903). La doctrine de la "Grande conscience" de T.H. Green (1836-1882). Le sens moral chez J. Martineau (1845-1900). La tthéorie de la vie, l'énergie, l'abondance, l'excès chez J.M. Guyau (1854-1888). Le "culturalisme" de W.M. Wundt (1832-1920). La doctrine de T.H. Huxley (1825-1895). L'éthique du nouveau réalisme chez G.E. Moore (1873-1958). La théorie fondamentale de la vie de Eduard Spranger (1882-1963). La théorie de l'entraide chez Petr A. Kropotkin (1842-1921). Les opinions morales des marxistes. [WC] 1947 Ba, Jin. Wo de you nian. (Shanghai : Xin sheng shu dian, 1947). [Betr. Petr Alekseevich Kropotkin]. ɴ'ԠŬ [WC] 1982 [Miller, Martin A.]. Kelupaotejin. Mile ; Yu Yalun yi. (Haerbin : Heilongjiang ren min chu ban she, 1982). Übersetzung von Miller, Martin. A. Kropotkin. (Chicago, Ill. : University of Chicago Press, 1976). σԊˏ [WC] 1986 Chen, Zhihua. Kelupaotejin zhuan. (Beijing : Zhongguog she hui ke xue chu ban she, 1986). [Biographie von Petr Alekseevich Kropotkin]. σԊˏö [WC]

Kropotov, Ivan Ivanovic (1724-1769 auf der Rückreise von China nach Russland) : Russischer Diplomat, Übersetzer Biographie 1767 Achte russische Gesandtschaft zu Kaiser Qianlong. Aleksej Leont'ev reist als Begleiter von Ivan Ivanovic Kropotov ein zweites Mal nach Beijing um bei der Regelung von Grenzfragen zu helfen. Er wird Übersetzer beim Aussenministerium und Kanzleirat. [WH10,Cou]

Krucker, Bruno (1961-) : Professor für Städtebau und Wohnungswesen, Technische Universität München Bibliographie : Autor 1990 Krucker, Bruno. Eine Chinareise : Bericht an die Friedrich-Stiftung. (Zürich : Krucker, 1990). [Stipendiatenbericht]. [WC]

Krug, Hans Joachim (Berlin 1893-1970 Berlin) : Schriftsteller Bibliographie : Autor Report Title - p. 504 of 558

1941 Krug, Hans Joachim. Wanderungen und Wandlungen in China. (Berlin : Scherl, 1941).

Krüger, Cäsar (um 1872) : Deutscher Diplomat, Kaufmann Biographie 1866-1867 Cäsar Krüger ist Konsul des deutschen Konsulats in Xiamen. [Wiki2] 1870-1872 Cäsar Krüger ist Vize-Konsul, dann Konsul des deutschen Konsulats in Shantou. [Wik]

Krüger, Ewald (um 1925-1939) : Deutscher Pastor Biographie 1925-1939 Ewald Krüger ist Pastor in Shanghai. [Schmi2:S. 155]

Krüger, Friedrich (um 1904) : Deutscher Diplomat Krüger, Georg (Hannover 1874-1936 Emma, USA) : Missionar Basler Mission, Lithograph Biographie 1901-1914 Georg Krüger ist Missionar der Basler Mission in China. [BM]

Bibliographie : Autor 1914 Krüger, Georg. Ein Besuch bei chinesischen Christen. (Basel : Missionsbuchhandlung, 1914). [WC]

Krüger, H. (um 1864) : Deutscher Diplomat Biographie 1864 H. Krüger ist Konsul des deutschen Konsulats in Fuzhou. [Qing1]

Krüger, Michael (Wittgendorf bei Zeitz 1943-) : Schriftsteller, Dichter, Übersetzer, Verleger Biographie Report Title - p. 505 of 558

1986 Krüger, Michael. Warum Peking ? [ID D15088]. Qixuan Heuser : Seit dem Empfang am Flughafen lässt sich der chinesische Betreuer des Ich-Erzählers nicht mehr blicken. Im Hotelzimmer wartet er verzweifelt, wird aber von der chinesischen Akademie für den Konfuzius-Kongress öffentlich für krank erklärt und von einem chinesischen Arzt behandelt. Die ärztliche Untersuchung erweist sich als eine politische Umerziehung auf chinesische Art. Als der Kongress zu Ende ist, fliegt er nach Deutschland zurück, ohne daran teilgenommen zu haben. Im Zusammenhang mit dem Kongress hat der Ich-Erzähler ein negatives China-Bild dargestellt. Die Chinesen sind hinterlistig, sie geben ihm keine Erklärung für den Mangel der Gastfreundschaft und halten ihn durch Manipulationen vom Kongress fern. Die chinesische Akademie ist fragwürdig, die chinesische Presse unzuverlässig und verbreitet Lügen, was den Bericht über den Kongress betrifft. China steht noch unter ideologischer Macht – das lässt sich am Verschwinden des Manuskriptes des Ich-Erzählers und an der Diagnose des chinesischen Arztes erkennen. Seine bitteren Erfahrungen und sein schlechter Seelenzustand führen zu Feindlichkeit gegenüber den Chinesen. Sowohl die eigenen Bekenntnisse als auch die Zitate aus den chinesischen philosophischen Büchern sprechen dafür, dass sich der Ich-Erzähler für das alte geistige China interessiert hatte. Das Buch I-ging [Yi jing], das ihm sonst als Lebenshilfe gedient hat, vermisst er : "Ich sehne mich plötzlich nach meiner schönen alten Ausgabe des I-ging, die mir schon manches Mal in hoffnungsferner Zeit ein Licht gesteckt hat, wenn Zaudern meines Lebens einziger Antrieb war". Er hatte auch eine Vorliebe für Lao Tse [Laozi] : "Konfuzius nein, Lao Tse ja". Zu seiner Verbindung zu Konfuzius äussert er sich : „meine einzige Verbindung zu Konfuzius… bestand allein darin, dass ich in unserer Werkzeitung… einen Aufsatz über Konfuzius veröffentlicht hatte – nicht viel mehr als eine Marginalie, die im wesentlichen in der Ausschmückung eines Lexikonartikels bestand“. Von seiner tieferen Beziehung zu Laozi zeugen seine Kenntnisse des Dao de jing, aus dem er direkt und indirekt zitiert : "Unsterblich ist der tiefe Geist des Tals, der dunkle Mutterschoss sei er benannt, und dieses dunklen Mutterschosses Pforte – genannt wird sie die Wurzel des Alls, sich hinschlingend durch alles, allgegenwärtig wirkt sie und wirkt doch mühelos". "von der zahllosen Vielfalt der Dinge wird jede zurückfinden zur Wurzel, zurückfinden zur Wurzel ein jedes und doch nichts wissen davon". "Frag nicht nach ihren Namen, erkunde nicht ihre Daseinsweise, und die Dinge werden von selbst gedeihen". "Wer weiss, spricht nicht, wer spricht, weiss nicht". "Das Tao als das Unendliche, das das Flüchtige ist, das Flüchtige, das das Vergängliche ist, und das Vergängliche, das die Rückkehr ist". "Schwaches überwindet das Starke, Weiches überwindet das Harte“. "denn so ist der Weise – tut und verlangt nichts für sich, nimmt nicht für sich, was er vollbracht, und will nicht gepriesen sein, wie es bei den Klassikern heisst". "Klein sei das Land, das Volk gering an Zahl, so viele Werkzeuge es gibt, gebraucht sie nicht ! Lehrt das Volk den Tod scheuen und weites Wandern meiden ! Gibt es auch Boote und Wagen, man besteige sie nicht, gibt es auch Harnisch und Waffen, man hole sie nicht hervor, das Schreiben schafft ab. Lehrt die Menschen wieder Knoten knüpfen, die Speise sei ihnen süss, die Kleidung schön, die Hütten bequem, die Sitten fröhlich. Die Nachbarstaaten liegen dicht beisammen, man hört die Hühner gackern, die Hunde bellen, und doch verkehrt man bis zum Tode mit seinen Nachbarn nicht". Konfuzius ist mit einem Zitat aus dem Lun yu vertreten : "Ein Amt abschlagen, heisst es sinngemäss bei Konfuzius, heisst seine Pflicht vergessen. Wer nur seine persönliche Unschuld und Reinheit bewahren will, der lässt Unordnung in den menschlichen Beziehungen zu. Der gebildete, hochstehende Mensch übernimmt öffentliche Ämter und verwaltet sie pflichtgemäss". Report Title - p. 506 of 558

Adrian Hsia : China wird zu einer unheimlichen Kraft stilisiert, in der der Autor seine China-Begegnung durch esoterische Lektüre aller Art seit der Studenten-Revolte verarbeitet. 1985 war er zum ersten Mal in Beijing, ein Jahr danach erschien seine Erzählung, in der Beijing als Labyrinth erscheint, dessen Zentrum die fiktive Chinesische Akademie der Sozialwissenschaften ist. Von dieser Akademie ist der Ich-Erzähler zu der ersten Konfuzius-Konferenz Chinas eingeladen um sein Land mit einem Vortrag zu vertreten. Er fertigt ein Referat an, in dem er für die Rückeinführung des Buddhismus in China plädiert, damit China nicht in die Arme des Westens falle, was seinen politischen Standort verrät. Dieses Referat verschwindet auf mysteriöse, d.h. chinesische Weise auf dem Weg vom Flughafen zum Hotel. Von Anfang an, glaubt er, dass die Chinesen ihn bespitzeln… Er erfährt, das der Titel seines Vortrages „Konfuzianismus und das Christentum“ lautet… Krüger hat in seinen Berliner Tagen vieles über das esoterische China gelesen. Nach wie vor gilt sein Interesse eher dem Buddhismus, Taoismus und Yi jing, nicht aber dem Konfuzianismus… Krüger schreibt bewusst ein Buch der „Chineseleien“, um seine „Chineseleien“ und die seiner Generation zu entlarven und somit zu erledigen. Gao Yunfei : Krüger beginnt seine Geschichte mit einem Zitat von Konfuzius : Konfuzius ging einmal nach Ch’u. Unterwegs traf er in einem Wald einen Buckligen, der mit Vogelleim Zikaden fing, und zwar so geschickt, als ob er von der Erde etwas aufheben würde. Konfuzius sagte zu ihm : Wie geschickt bist du doch ! Gibt es dazu einen Weg ? Da entgegnete der Bucklige : Es gibt für mich einen Weg. Im Mai und Juni übt man mit zwei Vogelleimkügelchen, auf eine Rute aufgetragen. Und wenn man so weit kommt, dass kein Vogelleimkügelchen herunterfällt, dann misslingt der Zikadenfang nur selten. Wenn die Übung mit drei Kügelchen aus Vogelleim klappt, dann kann man so werden wie ich, als ob man nur etwas von der Erde aufheben würde. Wenn ich mich zum Fangen vorbereite, dann sehe ich aus wie ein dürrer Baumast. So gross und weit der Himmel und die Erde auch sein mögen, in meinen Sinnen sind nur die Zikadenflügel. Ich drehe mich nicht, ich blicke nicht seitwärts, in diesem interesselosen Zustand gibt es nichts, das man nicht erreichen könnte. – Da wandte sich der Meister an seine Jünger und sagte : Man sagt, mit voller ungeteilter Konfzentration wird man fast göttlich. Damit ist wahrscheinlich dieser alte Bucklige gemeint. Report Title - p. 507 of 558

Der Ich-Erzähler kommt nach Beijing, um die eigene Vergangenheit zu bewältigen und mit der "Chinainflation" im Westen abzurechnen. In China muss er erleben, dass ihn der Taoismus nicht aus seiner Not retten kann. Er verschliesst sich in Beijing in sein Hotelzimmer und beschäftigt sich statt mit der fremden Wirklichkeit mit seinen grotesken Gedanken und Phantasien.. Seine Unfähigkeit zur Wahrnehmung seiner neuen Umgebung zeigt sich in seiner Interaktion mit anderen. Die amerikanische Archäologin Gwendolyn ist die einzige Figur, die ihn von Anfang an begleitet. Gleichgültig was sie unternimmt, sie bleibt in seinen Augen eine Spionin der chinesischen Seite… Aus seiner Beziehung zu einer früheren Lebensgefährtin ist auch nichts geworden. Auch die Erinnerung an sie kann dem Erzähler nicht aus der jetzigen Situation heraushelfen. Seine Verschlossenheit und Kommunikationsunfähigkeit existierte schon vor seiner Chinareise. Da er nicht am Leben von anderen teilnehmen kann oder will, wird seine Existenz in der Gesellschaft bedroht. Mitte der 1970er Jahre kam er zum ersten Mal durch ein Mädchen mit dem Tao in Berührung. Das Mädchen und das Tao werden von Krüger von Anfang an ironisch dargestellt, denn ihr reales Menschsein, ihre menschliche Lebensfähigkeit werden von Anfang an in Frage gestellt. Das Mädchen verschwand plötzlich und hinterliess einen Zettel "Frag nicht nach ihrem Namen, erkunde nicht ihre Daseinsweise, und die Dinge werden von selbst gedeihen". Als sich die Polizei nach dem Mädchen erkundigt, antwortet der Erzähler : "Wer weiss, spricht nicht, wer spricht, weiss nicht". Der Erzähler erklärt Professor Muller wortreich die Soziallehre des Taoismus, doch dieser ist eingeschlafen. Das taoistische "Wuwei", als Nicht-Tun oder Nicht-Handeln erfährt er in eigener Erfahrung in Beijing : "Da es aber in China für mich nichts zu tun gab, musste ich befürchten, bald wieder der Gleichgültigkeit mit all ihren unbegreiflichen Nebenzweigen zu erliegen". China ist ihm nicht gleichgültig, er fühlt sich mit "seinem" China verbunden und verteidigt es bei jeder Gelegenheit. Er sorgt dafür, dass das "wahre Chinesische" nicht vom Westen verdorben wird. Eine zweite Möglichkeit zur Rettung des Chinesischen sieht er in der Wiedererstarkung des Buddhismus, und plädiert dafür, damit China nicht in die Arme des Westens falle : "Sie [die Chinesen] hatten Kultur, aber keinen Begriff für Kultur, und wenn es so weitergeht, haben sie bald einen Begriff von Kultur, aber keine Kultur mehr". Report Title - p. 508 of 558

Bodo Plachta : Odyssee eines Kongressteilnehmers zwischen Flugplatz, Hotel und deutscher Botschaft in Beijing, ohne dass er sein Reiseziel, die Teilnahme an einem Konfuzius-Kongress erreicht. Er meint : "Überdies verbot sich eine novellistische Behandlung meines Lebens in Peking ja schon deshalb von selber, weil ich genaugenommen ausser einem Blick aus dem Fenster nichts von Peking gesehen hatte, was einer ausschmückenden Beschreibung wert gewesen wäre, und auch die Fahrt durch die nächtliche Hauptstadt hätte bestenfalls für ein paar beiläufige Bemerkungen zur Illustration des atmosphärischen Hintergrunds getaugt". Krügers Erzählung dokumentiert die Stationen einer Flucht, deren Ungewolltheit vom Ich-Erzähler zwar mehrfach beteuert wird, deren Inszenierung aber unter einer von Obsessionen und Wahnvorstellungen zusammenbrechende Dramaturgie zur banalen Parodie auf vergleichbare literarische Vorwürfe zu verkommen droht. Der eigentliche Anlass der Reise, die Einladung der chinesischen Akademie zu einem Vortrag auf einem internationalen Konfuzius-Kongress, setzt einen Prozess von tatsächlichen und phantasierten Ereignissen und Verwicklungen in Gang, der anfangs noch eine Lösung aus den heimatlichen sozialen Bindungen verspricht. Die läuternde Wirkung der Ferne aber wird überschätzt, im Endeffekt werden die sozialen und kommunikativen Defizite des Ich-Erzählers noch vergrössert, er selbst mehr und mehr isoliert, so dass er seine Umgebung schliesslich als "Folterkrammer" und "Zwinger" wahrnimmt… In der Erzählung werden nur zwei genau lokalisierbare Örtlichkeiten erwähnt, die exemplarisch das landläufige China-Bild repräsentieren : zum einen der Platz des Himmlischen Friedens in Peking mit Fahrradgewirr, Lampenmasten und Lautsprecherkränzen, bunten Fahnen sowie dem Bild Mao Zedongs am Eingangstor zur Verbotenen Stadt, und zum anderen die Gräber der Ming-Dynastie. Dieses kulissenhafte China-Bild setzt sich fort in den ebenso plakativen Gegenüberstellungen vom "modernen China" und dem "wahren China"… Die Pekinger Erlebnisse werden durch ein Tagebuch und durch Notizbücher dokumentiert : "Es lag ein Nachmittag hinter mir, dessen letztes Drittel ich darauf verwendet hatte, all die chinesischen Ungereimtheiten in meinem Tagebuch, alle offenen, später zu klärenden Fragen in das grüne, alle theoretischen Exkurs in das schwarze Notizbuch einzutragen… während das Tagbuch dazu herhalten musste, einen schematischen Grundriss der Ereignisse in Peking in zeitlicher Folge aufzunehmen, der es mir später einmal ermöglichen sollte, die Dinge aus meiner Sicht zu rekonstruieren, falls dies – etwa vor Gericht – gewünscht würde". [Heus1:69-84,Hsia12:S. 56-59,KW6:S. 165-173]

Bibliographie : Autor 1986 Krüger, Michael. Warum Peking ? : eine chinesische Geschichte. (Berlin : K. Wagenbach, 1986). [WC]

Bibliographie : erwähnt in 1997 Gao, Yunfei. China und Europa im deutschen Roman der 80er Jahre : das Fremde, das Eigene in der Interaktion : über den literarischen Begriff des Fremden am Beispiel des Chinabildes von Adolf Muschg, Michael Krüger, Gertrud Leutenegger und Hermann Kinder. (Frankfurt a.M. : P. Lang, 1997). (Europäische Hochschulschriften. Reihe 1. Deutsche Sprache und Literatur ; Bd. 1593). [AOI]

Krummacher, Friedrich Wilhelm (Moers 1796-1868 Potsdam) : Reformierter Theologe, Evangelischer Gesammtverein für die Chinesische Mission Bibliographie : Autor 1850 Krummacher, Friedrich Wilhelm. Aufruf zur Betheiligung an dem Missionswerke in China. (Berlin : Missionsverein für China, 1850). [WC] Report Title - p. 509 of 558

Krünitz, Johann Georg (Berlin 1728-1796 Berlin) : Enzyklopädist, Lexikograph, Naturwissenschaftler, Arzt Biographie Report Title - p. 510 of 558

1776 Krünitz, Johann Georg. Oeconomische Encyclopädie oder allgemeines System der Land-, Haus- und Staats-Wirthschaft [ID D26950]. Er schreibt : Die chinesischen Gärten sind unstreitig diejenigen in einem andern Welttheile, welche in den neuern Zeiten bey uns das meiste Aufsehen gemacht haben. Nach der Beschreibung, die der Engländer Chambers von den chinesischen Gärten gegeben hat, erhellet, dass diese Nation bey Anlegung und Verzierung ihrer Gärten die Natur zum Muster nimmt, und ihre Absicht dabey ist, sie in allen ihren schönen Nachlässigkeiten nachzuahmen. Zuerst richten sie ihre Aufmerksamkeit auf die Beschaffenheit des Platzes, ob er eben oder abhängend ist, und ob er Hügel hat, ob er in einer offenen oder eingeschlossenen Geben, trocken oder feucht ist, ob er Quellen und Bäche, oder Mangel an Wasser habe. Auf alle diese Umstände geben sie genau Achtung, und ordnen alles so an, wie es sich jedesmahl für die Natur des Platzes am besten schicket, zugleich die wenigsten Unkosten verursachet ; wobey sie die Fehler des Landes zu verbergen, und seine Vortheil hervorleuchten zu machen suchen. Da dieses Volks sich wenig aus den Spatziergängen macht, so trifft man bey ihm selten solche breite Alleen und Zugänge an, der gleichen man in den europäischen Gärten findet. Das ganze Land in mancherley Scenen eingetheilt, und krumme Gänge, durch Büsche ausgehauen, führen zu verschiedenen Aussichten, die das Auge durch ein Gebäude oder sonst einen sich auszeichnenden Gegenstand auf sich ziehen. Die Vollkommenheit dieser Gärten besteht in der Menge, Schönheit und Mannigfaltigkeit solcher Scenen. Die chinesischen Gärtner suchen, wie die europäischen Mahler, die angenehmsten Gegenstände einzeln in der Natur auf, und bemühen sich dieselben so zu vereinige, dass nicht nur jeder für sich gut angebracht sey, sondern aus ihrer Vereinigung zugleich ein schönes Ganze entstehe. Sie unterscheiden dreyerley Arten von Scenen, welche sie lachende, fürchterliche und bezaubernde nennen. Die letzte Art ist die, die wir romantisch nennen ; und die Chinesen wissen durch mancherley Kunstgriffe sie überraschend zu machen. Sie leiten bisweilen einen rauschenden Bach unter der Erde weg, der das Ohr derer, welche an die Stellen, darunter sie wegströmen, kommen, mit einem Geräusche rührt, dessen Ursprung man nicht erkennt. Ein ander mahl machen sie ein Gemäuer von Felsen, oder bringen sonst in Gebäuden, und andern in dem Garten angebrachten Gegenständen, Öffnungen und Ritzen dergestalt an, dass die durchstreichende Luft fremde und seltsame Töne hervorbringt. Für diese besondere Partien suchen sie die seltensten Bäume und Pflanzen aus ; auch bringen sie in denselben verschiedene Echo an, und unterhalten darin allerhand Vögel und seltene Thiere. Ihre fürchterlichen Scenen bestehen aus überhangenden Felsen, dunkeln Grotten und brausenden Wasserfällen, die von allen Seiten her von Felsen herab stürzen. Dahin setzen sie krummgewachsene Bäume, die vom Sturm zerrissen scheinen. Hier findet man solche, die umgefallen mitten im Strohm lieben, und von ihm dahin geschwemmt scheinen. Dort sieht man andere, die vom Wetter zerschmettert und versengt scheinen. Einige Gebäude sind eingefallen, andere halb abgebrannt, und einige elende Hütten, hier und da auf Bergen zerstreuet, scheinen Wohnstellen armseliger Einwohner zu seyn. Nach Scenen von dieser Art folgen insgemein wieder lachende ; und die chinesischen Künstler wissen immer schnelle Abwechselungen und Gegensätze sich wechselsweise erhebender Scenen, sowohl in den Formen als Farben, und im Hellen und Dunkeln zu erhalten. Wenn der Platz von beträchtlicher Grösse ist und eine Mannigfaltigkeit der Scenen erlaubet, so ist insgemein jede für einen besondern Gesichtspunct eingerichtet ; wenn dieses aber des engern Raumes halber nicht angeht, so suchen die dem Mangel dadurch abzuhelfen, dass die Partien nach den verschiedenen Ansichten immer andere Gestalten annehmen. Dieses wissen sie so gut zu machen, dass man dieselbe Partie aus den verschiedenen Ständen gar nicht mehr für dieselbe erkennen kann. Man findet daher alle Arten von optischem Betrug hier angebracht ; Mahlereyen auf künstlich zubereitetem Grunde, die aus einem Gesichtspuncte eine Gruppe von Menschen, aus einem andern ein Thiergefecht, aus einem dritten Felsen, Wasserfälle, Bäume, Gebirge, und aus dem vierten Tempel, Säulengänge und eine Menge anderer ergetzender Objecte abbilden. Mosaische Arbeit findet man häufig in den Zimmern der Gebäude dieser Gegenden, die vielleicht in der Nähe betrachtet, nichts als Stücke Marmor zu seyn scheinen, die ohne Ordnung eingelegt sind, die aber von einem gewissen Standorte Menschen, Thiere, Gebäude oder Landschaften Report Title - p. 511 of 558 vorstellen. Hin und wieder sind mit grosser Kunst angeordnete Perspective, entweder von Gebäuden oder selbst von ganzen Prospecten, welche auf die Weise hervorgebracht werden, dass die Tempel, Brücken, Fahrzeuge, oder andere Objecte kleiner und kleiner sind, und schwächere ins Graue fallende Farben haben, je weiter sie entfernt scheinen sollen, und dass die Bäume je weiter von dem Geschichtspunct ebenfalls von schwächerm Grün und kleinerm Wuchs ausgesucht werden, als die im Vordergrunde sind, so, dass man aus einem gewissen Stand-Puncte eine beträchtliche Entfernung zu sehen glaubt, wo in der That doch nur eine geringe ist. In grossen Gärten bringt man Scenen, die siche für jede Tages-Zeit schicken, an, und führt an bequemen Stellen Gebäude auf, welche sich zu den verschiedenen jeder Tageszeit eigenen Ergetzlichkeiten schicken. Weil das Klima in diesem Lande sehr heiss ist, so sucht man viel Wasser in die Gärten zu bringen. Die kleinen werden, wenn es die Lage gestattet, oft ganz unter Wasser gesetzt, dass nur wenig kleine Inseln und Felsen hervorstehen. In grossen Gärten findet man Seen, Flüsse und Canäle. Nach Anleitung der Natur werden die Ufer der Gewässer verschiedentlich behandelt ; bald sind sie sandig und steinig, bald grün und mit Holz bewachsen ; bald flach mit Blumen und kleinen Gesträuchen bekleidet, bald mit steilen Felsen besetzt, welche Höhlen und Klüfte bilden, in die sich das Wasser mit Ungestüm wirft. Bisweilen trifft man darin Fluren, worauf zahmes Vieh weidet, oder Reissfelder, die bis in die Seen hinein treten, zwischen denen man in Kähnen herumfahren kann, an. An andern Orten findet man Büsche von Bächen durchschnitten, die kleine Nachen tragen. Ihre Ufer sind an einigen Orten dergestalt mit Bäumen bewachsen, dass ihre Äste von beyden Ufern sich in einander schlingen, und gewölbte Decken ausmachen, unter welchen man durchfährt. Auf einer solchen Fahrt wird man insgemein an einen interessanten Ort geleitet, an ein prächtiges Gebäude, etwa auf einen terrassirten Berg, an eine einsame Hütte auf einer Insel, an einen Wasserfall, an eine Grotte. Die Flüsse und Bäche der Gärten nehmen keinen geraden Lauf, sondern schlängeln sich durch verschiedene Krümmungen ; sind bald schmal, bald breit, bald sanft fliessend, bald rauschend. Auch wächst Schilf und anderes Wassergras darin. Man trifft Mühlen und hydraulische Maschinen darauf an, deren Bewegung den Gegenden ein Leben giebt. Wenn man sich gleich verwundern muss, wie ein Volk, welches sonst fast nichts von den schönen Künst4en kennt, und in Ansehung seines Geschmacks so weit zurück steht, auf eine so gute Anlage der Gärten kommen können : so scheint der Bericht des Chambers, der selbst in China mit seinen Augen gesehen, die Sache fast ausser Zweifel zu setzten. Indessen, da dieser Bericht in vielen Stellen die sinnreichsten Gemählde der Phantasie und die wunderbarsten Feenbezauberungen enthält, so möchte vielleicht nur einem Theile davon historische Wahrheit zukommen. Ja, man möchte fast vermuthen, dass Chambers, wenn er sich nicht durch die Erzählungen später Reisenden hat hintergehen lassen, dasjenige, was er selbst gesehen, nur zum Grunde gelegt, um darauf in Ideal nach seiner eigenen Einbildungs-Kraft aufzuführen : und dabey seinen Landsleuten, die noch zu sehr dem alten Geschmack anhingen, einen Wink auf eine neue Bahn zu geben. Übrigens muss man gestehen, der Chineser folgte allein der Natur ; und man weiss, dass die Schritte gemeiniglich da am sichersten sind, wo man von keinen falschen Wegweisern von dem Pfade der Natur abgeleitet wird. Wenn es wahr ist, dass die Engländer durch die chinesischen Gärten auf die echte Spuhr des Natürlichen in Ansehung ihrer Parks geleitet sind, so ist es auch nicht zu läugnen, dass sie schon vorher manche richtige Aufklärungen über diesen Gegenstand von ihren eigenen Schriftstellern erhalten hatten. Es ist dabey offenbar, dass nicht allein in den chinesischen Gärten, selbst nach den schmeichelhaftesten Beschreibungen, viel Übertriebenes, Spitzfindiges und Abgeschmacktes herrscht, worüber sich wohl eben kein Kenner der Nation verwundern wird, sondern dass auch verschiedene neuere Schriftsteller diese Gärten mit einem unbegränzten und gar zu parteyischen Lobe erheben. Selbst die copierten Beschreibungen enthalten manche Widersprüche und sind mit Zusätzen überladen, die ihnen eine günstige Phantasie geschenkt hatte, die ihnen die Wahrheit aber mit einer gerechten Hand wieder entreisst. War es denn nicht genug zu sagen, dass manches Natürliche in den chinesischen Anlagen Nachahmung oder Aufmerksamkeit verdiene ? [Krün1] Report Title - p. 512 of 558

Bibliographie : Autor 1776 Krünitz, Johann Georg. Oeconomische Encyclopädie oder allgemeines System der Land-, Haus- und Staats-Wirthschaft. (Berlin : Pauli, 1776). [WC]

Krupkat, Günther (Berlin 1905-1990 Berlin) : Schriftsteller Bibliographie : Autor 1986 [Krupkat, Günther. Das Gesicht]. Gao Niansheng yi [et al.]. (Chongqing : Chongqing chu ban she, 1986). Übersetzung von Krupkat, Günther. Das Gesicht : Kriminalroman. (Berlin : Verlag Das Neue Berlin, 1958). [Din10,WC]

Krupp, Alfred (Essen 1812-1887 Essen) : Industrieller, Erfinder Biographie 1866 Eine chinesische Delegation besucht die Gussstahlfabrik von Alfred Krupp in Essen und ist von den Geschützen beeindruckt. [MenH1] 1870 Die Firma Alfred Krupp gründet die ersten Niederlassungen in Hong Kong und Shanghai. Sie erhalten Aufträge von Waffenhandelsgesellschaften aus Hong Kong, Shanghai, Tianjin und Fuzhou (Fujian). [MenH1]

Kruse, Max (Bad Kösen, Saale 1921-2015 Penzberg) : Deutscher Reiseschriftsteller, Kinderbuchautor Bibliographie : Autor 1985 Kruse, Max. China : eine Reise von Peking bis Kanton. (München : Prestel-Verlag, 1985). [Bericht über seine Reise nach Beijing, Xi'an, Luyang (Hunan), Nanjing (Jiangsu), Suzhou, Wuxi (Anhui), Hangzhou (Zhejiang), Shanghai, Guilin (Guangxi), Guangzhou (Guangdong), Hong Kong]. [AOI]

Krusenstern, Adam Johann von = Kruzenshtern, Ivan Fedorovich (Haggud bei Rappel, Estland 1770-1846 Schloss Ass bei Gilsenhof, Wierland) : Deutsch-baltischer Admiral der russischen Flotte Bibliographie : Autor 1812 Kruzenshtern, Ivan Fedorovich [Krusenstern, Adam Johann von]. Reise um die Welt in den Jahren 1803, 1804, 1805 und 1806 : auf Befehl Seiner Kaiserl. Majestät Alexander des Ersten, auf den Schiffen Nadeshda und Newa, unter dem Commando des Capitäns von der Kaiserl. Marine, A.J. von Krusenstern. (Berlin : Haude und Spener, 1812). [Vol. 2 enthält : Aufenthalt in China und Nachrichten über China. Besucht wurde Macao]. [Enthält Bild] : Die Camoens Grotte in Macao. https://archive.org/details/cihm_18437. [WC]

Krüssmann, Ingrid = Krüssmann-Ren, Ingrid (1962-) : Direktorin Chinesisch-Deutsches Zentrum für Wissenschaftsförderung Bonn Bibliographie : Autor 1991 Krüssmann, Ingrid. Literarischer Symbolismus in China : theoretische Rezeptionen und lyrische Gestaltung bei Dai Wangshu, 1905-1950. Mit einem einleitenden Essay von Rolf Trauzettel. (Bochum : N. Brockmeyer, 1991). (Chinathemen ; Bd. 59). Report Title - p. 513 of 558

1993 Krüssmann-Ren, Ingrid. Zur Struktur des "Lyrischen Ich" in der chinesischen Dichtung der zwanziger und dreissiger Jahre des 20. Jahrhunderts : Analysen der Theoriebildungen zu dieser Redesituation in der chinesischen Literaturwissenschaft und empirische Untersuchungen bei Dai Wangshu (1905-1950) und einigen Zeitgenossen. (Frankfurt a.M. : P. Lang, 1993). (Europäische Hochschulschriften ; Reihe 27, Asiatische und Afrikanische Studien ; Bd. 38). [WC] 1995 Der Abbruch des Turmbaus : Studien zum Geist in China und im Abendland : Festschrift für Rolf Trauzettel. Hrsg. von Ingrid Krüssmann, Wolfgang Kubin und Hans-Georg Möller. (Sankt Augustin : Institut Monumenta Serica ; Nettetal : Steyler, 1995). (Monumenta serica monograph series ; 34). [AOI]

Krylov, Ivan (Moskau 1769-1844 St. Petersburg) : Fabel-Dichter Bibliographie : Autor 2004 [Grimm, Jacob ; Grimm, Wilhelm ; Krylov, Ivan Andreevich]. Gelin tong hua ; Keleiluofu yu yan. Gelin yuan zhu ; Keleiluofu xiong di ; Chi Cheng tong hua gai xie ; Meng Hai yu yan fan yi ; Ding Xiaoling zhuan wen ; Xiong Liang hui hua. (Xianggang : Jing ying chu ban she you xian gong si, 2004). (Bu ru jing dian cong shu). Übersetzung der Märchen der Brüder Grimm und der Fabeln von Ivan Andreevich Krylov. FŘřį ; Έ@CD [WC]

Ku, Agnes S.M. = Ku, Shuk-mai Agnes (um 2008) : Hong Kong University of Science & Technology Bibliographie : Autor 2008 Hong Kong mobile : making a global population. Ed. by Helen F. Siu and Agnes S.M. Ku. (Hong Kong : Hong Kong University Press, 2008). [WC]

Ku, Bogai (um 1991) Bibliographie : Autor 1991 Shi jie wen xue ming zhu jing cui. Zhong ying dui zhao. Vol. 1-72. (Taibei : Lu qiao, 1991). (Lu qiao er tong di san zuo tu shu guan). [Enthält] : Homer; Alexandre Dumas; Helen Keller; Mark Twain; Robert Louis Stevenson; Anthony Hope; Charles Dickens; Thomas Hardy; Edgar Allan Poe; Johanna Spyri; Arthur Conan Doyle, Sir; Jack London; Lew Wallace; Charlotte Bronte; Jules Verne; Emily Bronte; Miguel de Cervantes Saavedra; Emma Orczy; Richard Henry Dana; William Shakespeare; Rudyard Kipling; Herman Melville; Sir Walter Scott, bart.; Victor Hugo; James Fenimore Cooper; Johann David Wyss; Jane Austen; Henry James; Jonathan Swift; Stephen Crane; Anna Sewell; Nathaniel Hawthorne; Bram Stoker; Daniel Defoe; H G Wells; William Bligh; Mary Wallstonecraft Shelley; Fyodor Dostoyevsky; O. Henry [William Sydney Porter]; Joseph Conrad. †‡iˆ‰¼½ [WC]

Ku, Sui-lu = Gu, Suilu (um 1926) Bibliographie : Autor 1926 Ku, Sui-lu. Die Form bankmässiger Transaktionen im inneren chinesischen Verkehr mit besonderer Berücksichtigung des Notengeschäfts. (Hamburg : L. Friederichsen & Co., 1926). (Veröffentlichungen des Seminars für Sprache und Kultur Chinas an der Hamburgischen Universität ; Nr. 1). [Gu Suilu]. http://juergenbieber.tk/download/7FcRAQAAMAAJ-die-form-bankmassiger-transaktionen-in-innern-chinesischen-verkehr. [WC] Report Title - p. 514 of 558

Ku, Wei-ying (um 2001) : Professor History Department, National Taiwan University, Taipei Bibliographie : Autor 2001 De Ridder, Koen. The first diplomatic contacts between Belgium and China : its background and consequences for politics, trade and mission activity. In : Authentic Chinese Christianity : Preludes to its development (Nineteenth and Twentieth Centuries). Ed. by Ku Wei-ying and Koen De Ridder. (Leuven : Leuven University Press, 2001). [AOI]

Ku, Xinge (um 1983) Bibliographie : Autor 1983 [Singer, Kurt D.]. Heimingwei zhuan. Ku Xinge zhu ; Zhou Guozhen yi. (Hangzhou : Zhejiang wen yi chu ban she, 1983). Übersetzung von Singer, Kurt D. Hemingway : life and deth of a giant. (Los Angeles, Calif. : Holloway House Pub. Co., 1961). ĵɐҦ [WC]

Kuai, Sixun (um 1931) Bibliographie : Autor 1931 [Chekhov, Anton Pavlovich]. lian ai de hua. Qihefu ; Kuai Sixun, Huang Liena yi. (Shanghai : Jin ma shu tang, 1931). Übersetzung von Chekhov, Anton Pavlovich. O liubvi. In : Russkaia mysl' (1898). = About love = Concerning love. In : Chekhov, Anton Pavlovich. The wife, and other stories. (London : Chatto & Windus, 1918). ԡԢ̪˹'į [WC]

Kuai, Wendai (um 1998) Bibliographie : Autor 1998 [Pushkin, Aleksandr Sergeevich]. Puxijin zi zhuang. Kuai Wendai bian. (Nanjing : Jiangsu wen yi chu ban she, 1998). (Wai guo ming ren zi zhuan cong shu). [Autobiographie]. ԣŁˏƶö [WC]

Kuang, Ming (um 1958) Bibliographie : Autor 1950 [Soria, Georges]. Mei di qin lüe xia de Faguo. Suoliya zhu ; Kuang Ming yi. (Shanghai : Shi jie zhi shi she, 1950). (Shi jie zhi shi con shu ; 19). Übersetzung von Soria, Georges. La France deviendra-elle une colonie américaine ? (Paris : Ed. du Pavillon, 1948). •ƵԤ˜ļ'c— [WC] 1958 [Diderot, Denis]. Ding ming lun zhe ya ke he ta de zhu ren. Dideluo zhu ; Kuang Ming yi. (Beijing : Ren min wen xue chu ban she, 1958). Übersetzung von Diderot, Denis. Jacques le fataliste et son maître. (Paris : Buisson 1796-1797). ԁÞÃ~ɲÓԟ'Ƒ_ [WC] 1982 [Vallès, Jules]. Zhong xue bi ye sheng. Walaisi ; Kuang Ming yi. (Shanghai : Shanghai yi wen chu ban she, 1982). Übersetzung von Vallès, Jules. Jacques Vingtras : le bachelier. (Paris : Charpentier, 1881). ”ôԥΧ. [WC] Report Title - p. 515 of 558

Kuang, Qinghuan (um 1994) Bibliographie : Autor 1994 [Anouilh, Jean]. Antigenie. Rang Anuyi zhu ; Kuang Qinghuan, Jie Ni yi. (Taibei : Zhong yang tu shu, 1994). Übersetzung von Anouilh, Jean. Antigone : pièce de Jean Anouilh ; mise en scène d'André Barsacq : photographie. (Paris : Théâtre de l'Atelier, 1944). [Erstaufführung]. ű̅Вѷ [WC]

Kuang, Qizhao = Kwong Ki-chiu (geb. Guangdong, lebte um 1870-1882) : Übersetzer, Journalist Bibliographie : Autor 1882 Kwong, Ki Chiu [Kuang, Qizhao]. Hua Ying zi dian ji cheng = English and Chinese dictionary. (Hong Kong : [s.n.], 1882).

Kuang, Xing (um 1979) Biographie 1979 Kuang, Xing. Ping Hugo de chang pian xiao shuo 'Beican shi ji'. In : Wai guo wen xue ping lun ; no 1 (1979). [Artikel über Les misérables von Victor Hugo]. Wong Tak-wai : To the Chinese scholars, Les misérables is primarily a chronicle reflecting the political and social conditions of the early decades of nineteenth century France, being valuable for its angry and forceful protest against the corrupt system which deprives the poor of the right to life and against the law and moral of the evil capitalist society. The major drawback they find in the novel ist that Hugo failed to locate and analyse the source of the social problems, be it hunger or crime, - the capitalist system – and placed too much emphasis on the power of human virtues as effective remedies for social misfortunes. [Hugo5]

Bibliographie : Autor 1982 Kuang, Xing. Tuo'ersitai he ta de chuang zuo. (Beijing : Beijing chu ban she, 1982). [Abhandlung über Leo Tolstoy]. ĨɁz͝Óԟ'Ԧº [WC]

Kuang, Yi (um 1991) Bibliographie : Autor 1991 [Shaffer, Peter]. Wai guo dang dai ju zuo xuan. Xiefu zhu ; Liu Anyi, Kuang Yi yi. Vol. 2. (Beijing : Zhongguo xi ju chu ban she, 1991). Übersetzung ausgewählter Dramen von Shaffer]. GHă¥ºJ. 2 [WC]

Kuang, Zhaojiang (um 1991) Bibliographie : Autor 1991 Gerson, Jack J. Li Taiguo yu Zhong Ying guan xi. Gesong zhu ; Zhongguo hai guan shi yan jiu zhong xin yi ; Kuang Zhaojiang. (Xiamen : Xiamen da xue chu ban she, 1991). (Zhongguo hai guan shi yan jiu zhong xin yi zhu ; 2). Übersetzung von Gerson, Jack J. Horatio Nelson Lay and Sino-British relations, 1854-1864. (Cambridge : Harvard University Press, 1972). (Harvard East Asian monographs ; 47). Diss. Univ. of London, 1967. ī͝HĊ”ͤҬȻ [WC] Report Title - p. 516 of 558

Kuang, Zhiren (um 1992) Bibliographie : Autor 1992 Kuang, Zhiren. Kangde lun li xue yuan li. (Taibei : Wen jin chu ban she, 1992). [Abhandlung über Ethik bei Immanuel Kant]. ų1ƎƏiǗƏ [WC]

Küas, Richard (Kemoczwitz, Oberschlesien 1861-1943) : Deutscher Schriftsteller Biographie 1915 Küas, Richard. Die Wacht im fernen Osten [ID D13116]. Liu Weijian : Schauplatz des Romans ist die deutsche Kolonie in Qingdao. Aus den Perspektiven der Heldin Herta und der anderen deutschen Figuren stellt Küas dar, wie moralisch überlegen die Deutschen der gelben unebenbürtigen Rasse sind. Die Chinesen werden zumeist als Diener, Köche oder Rikscha-Kulis dargestellt. Ihre Fähigkeiten scheinen nur im Dienen zu bestehen. Dank den Deutschen arbeiten sie für den Export von Kohle, Strohborten und Viehfutter aus China. Sie zeigen keine Liebe zur Natur und haben die Erde des Waldes beraubt. Erst das deutsche Vorbild veranlasst sie zu Anpflanzungen und Aufforstung von Wäldern. Küas beschreibt, wie die deutschen Soldaten gegen die Japaner kämpfen, schliesslich ihre Verteidigung aufgeben, aber nicht weil sie Angst vor dem Tod hatten, sondern weil sie plötzlich dem zwecklosen Morden Einhalt gebieten wollten. [LiC1:LiuW2]

Bibliographie : Autor 1915 Küas, Richard. Die Wacht im fernen Osten : Roman. (Berlin : A. Scherl, 1915). [Qingdao].

Kubin, Wolfgang (Celle 1945-) : Sinologe, Professor für Sinologie am Sinologischen Seminar der Friedrich-Wilhelms-Universität Bonn Biographie 1966-1973 Wolfgang Kubin studiert Sinologie, Philosophie, Germanistik, Japanologie und Evangelische Theologie an der Universitäten Münster, Wien und Bochum. [Kub] 1973 Wolfgang Kubin promoviert in Sinologie an der Ruhr-Universität Bochum. [Kub] 1974-1975 Wolfgang Kubin studiert am Spracheninstitut Beijing. [Kub] 1981 Wolfgang Kubin habilitiert sich in Sinologie an der Freien Universität Berlin. [Kub] 1985- Wolfgang Kubin ist Professor für Sinologie am Sinologischen Seminar der Friedrich-Wilhelms-Universität Bonn. [Kam] 1985- Wolfgang Kubin ist Herausgeber der Zeitschriften Orientierungen, Zeitschrift zur Kultur Asiens und Minima sinica. [Kub] 1991 Wolfgang Kubin ist Gastprofessor an der Beijing-Universität. [Kub] 1994 Wolfgang Kubin gibt zwei Monate Gastvorlesungen an der Beijing-Universität. [Kub] 1997-1998 Wolfgang Kubin hält sich für Forschungen in Hong Kong auf. [Kub] 1998 Wolfgang Kubin ist für zehn Wochen Gastprofessor an der University of Wisconsin, Madison und gibt zwei Wochen eine Gastvorlesung an der Hebrew University of Jerusalem, Israel. [Kub] Report Title - p. 517 of 558

1999 Wolfgang Kubin ist sechs Wochen als Gastprofessor an der Chinese University of Hong Kong. [Kub] 2000 Wolfgang Kubin ist vier Wochen Gastprofessor an der East China Normal University in Shanghai. [Kub] 2001 Wolfgang Kubin ist vier Wochen Gastprofessor an der Beijing-Universität und der Qinghua-Universität in Beijing. [Kub] 2002 Wolfgang Kubin ist vier Wochen Gastprofessor an der Shandong-Universität in Jinan. [Kub] 2003 Wolfgang Kubin ist sechs Wochen Gastprofessor an der Ocean University in Qingdao und der Shandong Universität in Jinan. [Kub] 2003-2004 Wolfgang Kubin hält sich für Forschungen in Hong Kong auf. [Kub] 2004 Wolfgang Kubin ist sechs Wochen Gastprofessor an der Fudan Universität in Shanghai. [Kub]

Bibliographie : Autor 1973 Kubin, Wolfgang. Das lyrische Werk des Tu Mu (803-852) : Versuch einer Deutung. (Wiesbaden : Harrassowitz, 1976). (Veröffentlichungen des Ostasien-Instituts der Ruhr-Universität Bochum ; Bd. 19). Diss. Ruhr-Univ. Bochum, 1973. [Du Mu]. 1976 China : Kultur, Politik und Wirtschaft : Festschrift für Alfred Hoffmann zum 65. Geburtstag. Hrsg. für die Abteilung der Ostasienwissenschaft der Ruhr-Universität Bochum von Hans Link, Peter Leimbigler und Wolfgang Kubin. (Tübingen ; Basel : Erdmann, 1976). 1979 Lu, Xun. Die Methode wilde Tiere abzurichten : Erzählungen, Essays, Gedichte. Auswahl, Übertragung und Einführung von Wolfgang Kubin. (Berlin : Oberbaumverlag, 1979). (Bücherei Oberbaum ; No 1016). 1980 Moderne chinesische Erzählungen. (Frankfurt a.M. : Suhrkamp, 1980). (Edition Suhrkamp ;1010 ; Bd. 10). Bd. 1 : 1919 bis 1949 : Hoffnung auf Frühling. Hrsg. von Volker Klöpsch und Roderich Ptak. Bd. 2 : 1949 bis 1979 : Hundert Blumen. Hrsg. von Wolfgang Kubin. [KVK] 1982 Essays in modern Chinese literature and literary criticism : papers of the Berlin conference 1978. Wolfgang Kubin, Rudolf G. Wagner (eds.). (Bochum : N. Brockmeyer, 1982). (Chinathemen ; Bd. 4). 1984 Kubin, Wolfgang. Die Jagd nach dem Tiger : sechs Versuche zur modernen chinesischen Literatur = The hunt for the tiger : six approaches to modern Chinese literature. (Bochum : N. Brockmeyer, 1984). 1985 Nachrichten von der Hauptstadt der Sonne : moderne chinesische Lyrik, 1919-1984. Hrsg. und aus dem Chinesischen übersetzt von Wolfgang Kubin. (Frankfurt a.M. : Suhrkamp, 1985). (Edition Suhrkamp ; Bd. 322). 1985 Kubin, Wolfgang. Der durchsichtige Berg : die Entwicklung der Naturanschauung in der chinesischen Literatur. (Stuttgart ; Wiesbaden : F. Steiner, 1985). (Münchener ostasiatische Studien ; Bd. 39). Habil. Freie Univ. Berlin, 1981. [Vitt] 1989 Aus dem Garten der Wildnis : Studien zu Lu Xun (1881-1936). Hrsg. von Wolfgang Kubin. (Bonn : Bouvier, 1989). (Studium universale ; Bd. 11). 1989 Mein Bild in deinem Auge : Exotismus und Moderne : Deutschland - China im 20. Jahrhundert. Hrsg. von Wolfgang Kubin. (Darmstadt : Wissenschaftliche Buchgesellschaft, 1995). Report Title - p. 518 of 558

1989 Texte der Avantgarde : China, Taiwan, Hongkong. Hrsg. von Wolfgang Kubin. (Frankfurt a.M. : Verlag für Interkulturelle Kommunikation, 1995). (Orientierungen. Sonderheft 1995). [Hong Kong]. 1989- Minima sinica : Zeitschrift zum chinesischen Geist. Hrsg. Sinologisches Seminar, Universität Bonn ; Wolfgang Kubin und Suizi Zhang-Kubin. Nr. 1/2- (1989-). (München : Ed. Global, 1989-). [AOI] 1989- Orientierungen : Zeitschrift zur Kultur Asiens. Hrsg. Seminar for Orientalische Sprachen, Bonn ; Berthold Damshäuser und Wolfgang Kubin. Heft 1- (1989-). (Frankfurt a.M. : Iko-Verlag, 1989-). [AOI] 1990 Ma, Shude. Zhongguo wen ren di zi ran guan. (Shanghai : Shanghai ren min chu ban she, 1990). Übersetzung von Kubin, Wolfgang. Der durchsichtige Berg : die Entwicklung der Naturanschauung in der chinesischen Literatur. (Stuttgart ; Wiesbaden : F. Steiner, 1985). (Münchener ostasiatische Studien ; Bd. 39). Habil. Freie Univ. Berlin, 1981. [Vitt] 1991 Beidao. Notizen vom Sonnenstaat : Gedichte. Aus dem Chinesischen und mit einem Nachwort von Wolfgang Kubin. (München : Hanser, 1991). [KVK] 1994 Lu, Xun. Applaus : Erzählungen. Aus dem Chinesischen von Raoul David Findeisen, Wolfgang Kubin und Florian Reissinger. (Zürich : Unions-Verlag, 1994). (Lu, Xun. Werke in sechs Bänden ; Bd. 1). [AOI] 1994 Lu, Xun. Das trunkene Land : sämtliche Gedichte, Reminiszenzen. Aus dem Chinesischen von Angelika Gu und Wolfgang Kubin ; mit einem Nachwort zur Werkausgabe von Wolfgang Kubin. (Zürich : Unionsverlag, 1994). (Lu, Xun. Werke in sechs Bänden ; Bd. 6). 1994 Lu, Xun. Werke in sechs Bänden. Hrsg. von Wolfgang Kubin. Bd. 1-6. (Zürich : Unionsverlag, 1994). Bd. 1 : Applaus : Erzählungen. Bd. 2 : Zwischenzeiten, Zwischenwelten : Erzählungen. Bd. 3 : Blumen der Frühe am Abend gelesen : Erinnerungen. Bd. 4 : Altes, frisch verpackt. Bd. 5 : Das Totenmal : Essays. Bd. 6 : Das trunkene Land : Reminiszenzen. 1994 Yang, Lian. Masken und Krokodile : Gedichte. Aus dem Chinesischen und mit einem Nachwort von Wolfgang Kubin ; Fototeil, Renate von Mangoldt. (Berlin : Aufbau-Verlag, 1994). (Text und Porträt ; 13). [Mian ju yu e yu]. 1995 Der Abbruch des Turmbaus : Studien zum Geist in China und im Abendland : Festschrift für Rolf Trauzettel. Hrsg. von Ingrid Krüssmann, Wolfgang Kubin und Hans-Georg Möller. (Sankt Augustin : Institut Monumenta Serica ; Nettetal : Steyler, 1995). (Monumenta serica monograph series ; 34). [AOI] 1996 Yang, Lian. Der Ruhepunkt des Meeres : Gedichte. Aus dem Chinesischen übertr. von Wolfgang Kubin. (Stuttgart : Akademie Schloss Solitude, 1996). (Edition Solitude). [AOI] 1999 Hongloumeng : Studien zum "Traum der roten Kammer". Wolfgang Kubin (Hrsg.). (Bern : P. Lang, 1999). (Schweizer asiatische Studien. Monographien ; Bd. 34). 2000 Leung, Ping-kwan [Liang, Bingjun]. Von Politik und den Früchten des Feldes : Gedichte. Aus dem Chinesischen und mit einem Nachw. Von Wolfgang Kubin. (Berlin : DAAD, Berliner Künstlerprogramm, 2000). [WC] 2001 Symbols of anguish : in search of melancholy in China : Helmut Martin (1940-1999) in memoriam. Wolfgang Kubin (ed.). (Bern : P. Lang, 2001). (Schweizer asiatische Studien. Monographien ; Bd. 38). 2001 Kubin, Wolfgang. Die Stimme des Schattens : Kunst und Handwerk des Übersetzens. (München : Edition Global, 2001). 2002- Geschichte der chinesischen Literatur. Hrsg. von Wolfgang Kubin. Bd. 1-10. (München : Saur, 2002-). Report Title - p. 519 of 558

2004 Die klassische chinesische Prosa : Essay, Reisebericht, Skizze, Brief : vom Mittelalter bis zur Neuzeit. [Hrsg.] Marion Eggert, Wolfgang Kubin, Rolf Trauzettel, Thomas Zimmer. (München : Saur, 2004). (Geschichte der chinesischen Literatur ; Bd. 4). [AOI]

Bibliographie : erwähnt in 2007 Zurück zur Freude : Studien zur chinesischen Literatur und Lebenswelt und ihrer Rezeption in Ost und West : Festschrift für Wolfgang Kubin. Marc Hermann u. Christian Schwermann (Hrsg.) ; unter Mitwirkung von Jari Grosse-Ruyken. St. Augustin : Institut Monumenta Serica ; Nettetal : Steyler, 2007). (Monumenta serica monograph series ; 57). [AOI]

Kublai Khan = Qubilai Khan (1215-1294 Beijing) : Mongolischer Herrscher Bibliographie : erwähnt in 1968 Amann, Dietlinde Schlegel. Hao Ching (1222-1275) ein chinesischer Berater des Kaisers Kublai Khan. (Bamberg : K. Urlaub, 1968). Diss. Univ. München, 1968. [Hao Jing]. [WC]

Kubler, Cornelius C. (1951-) : Stanfield Professor of Asian Studies, Williams College, Williamstown Bibliographie : Autor 1976 Kubler, Cornelius C. Vocabulary and notes to Ba Jin's Jia : an aid for reading the novel. (Ithaca, N.Y. : China-Japan Program, Cornell University, 1976). (Cornell University East Asia papers ; no 8). [WC]

Kucher, Walter (1912-) Bibliographie : Autor 1959 Kucher, Walter. Tibet : Land, Volk, Geschichte, Kultur : eine kleine Landeskunde : zur Ausstellung "Sieben Jahre in Tibet" im Asien-Institut, 1959. (Frankenau : Siebenberg-Verlag, 1959). [WC]

Kuchins, Andrew (1959-) : Direktor Russia and Eurasia program, Center for Strategic and International Studies Bibliographie : Autor 2007 Kuchins, Andrew. Russia and China : the ambivalent embrace. In : Current history ; Oct. (2007). http://csis.org/images/stories/Russia%20and%20Eurasia/071002_ruseura_kuchins.pdf.

Kuck, Fritz W. = Kuck, Fritz Will (1901-1985) : Deutscher Lehrer Biographie 1927-1938 Fritz W. Kuck ist Lehrer der Kaiser-Wilhelm-Schule in Shanghai. [Schmi2]

Bibliographie : Autor 1950 Kuck, Fritz W. China, Tibet, Japan : Tom Birkenfeldt abenteuert durch den fernen Osten. Idee und Gesamtregie A.H.F. Seekamp ; Bilder Anton M. Kolnberger. (Hamburg : Margarine-Union, 1950). [Enthält 90 Bilder]. [WC] Report Title - p. 520 of 558

1950 Kuck, Fritz Will. Im Reich der Mitte : Land und Leute in China. (Oldenburg : Oldenburger Verlagshaus, 1950). [WC]

Kuczynski, Eugen von (1852-1938) : Diplomat Österreich-Ungarn Biographie 1905-1911 Eugen von Kuczynski ist Gesandter von Österreich-Ungarn in Beijing. [Wik]

Kuczynski, Jürgen (DDR 1904-1997) : Wirtschaftshistoriker, Professor Humboldt-Universität zu Berlin Bibliographie : Autor 1964 Kuczynski, Jürgen. Die Geschichte der Lage der Arbeiter unter dem Kapitalismus. (Berlin : Akademie-Verlag, 1964). Bd. 2 : Yen, Chung-ping [Yan, Zhongping]. Die Lage der Arbeiter in der Baumwollindustrie Shanghais, insbesondere in den englischen Fabriken. [Yan, Zhongping] [WC] 1983 Kuczynski, Jürgen. Dialog mit meinem Urenkel : neunzehn Briefe und ein Tagebuch. (Berlin ; Weimar : Aufbau-Verlag, 1983.

Kuczynski, Jürgen (Elberfeld 1904-1997 Berlin) : Historiker Kudachev, Prinz (um 1920) : Russischer Diplomat Biographie 1918-1920 Prinz Kudachev ist Gesandter der russischen Gesandtschaft in Beijing. [Int]

Kudo, Yasuo (um 1960) Bibliographie : Autor 1969 [Kudo, Yasuo]. Nicai : qi ren ji qi si xiang = Friedrich W. Nietzsche, his life and thought. Gongteng Suifu zhu ; Li Yongchi yi. (Taibei : Shui niu chu ban she, 1969). (Shui niu wen ku ; 139). æç : Ȣ_ȡȢÒǸ [WC]

Kueh, Y.Y. (um 1993) : Professor Faculty of Commerce, Chu Hai College of Higher Education Bibliographie : Autor 1993 Economic trands in Chinese agriculture : the impact of post-Mao reforms. Ed. by Y.Y. Kueh and Robert F. Ash ; with a foreword by Lord Wilson of Tillyorn. (Oxford : Clarendon Press, 1993). (Studies in contemporary China). [Memoiral volume in honour of Kenneth Richard Walker, 1932-1989]. 2003 China's economic reform : a study with documents. [Ed. by] Christopher Howe, Y.Y. Kueh, and Robert Ash. (London : RoutledgeCurzon, 2003).

Bibliographie : erwähnt in 2006 China, Hong Kong, and the world economy : studies on globalization : festschrift in honour of Professor Y.Y. Kueh. Ed. by Lok Sang Ho and Robert Ash. (Basingstoke : Palgrave Macmillan, 2006). Report Title - p. 521 of 558

Kuehn, Julia (um 2007) : School of English, University of Hong Kong Bibliographie : Autor 2007 A century of travels in China : critical essays on travel writing from the 1840s to the 1940s. Ed. by Douglas Kerr and Julia Kuehn. (Hong Kong : Hong Kong University Press, 2007). www.oapen.org/download?type=document&docid=448539. [AOI]

Kuehn, Nandini Pillai (1946-) Bibliographie : Autor 1977 [Kuehn, Nandini Pillai]. Yin du dui Yeci de ying xiang. Guenn [Kuehn] zhuan ; Xu Jinfu yi. (Taibei : Cheng wen, 1977). (Cheng wen jing wei cong shu ; 2. Wen xue lei ; 2). Übersetzung von Kuehn, Nandini Pillai. The influence of Indian thought on the poetry of W.B. Yeats. (Ann Arbor, Mich. : Kuehn, 1973). Diss. Univ. of Michigan, 1973). Ƃƃԧ‚͞'ʂԨ [WC]

Kuepers, Jacobus Joannes Antonius Mathias = Kupers, J.J.A.M. (1937-) Bibliographie : Autor 1974 Kuepers, Jacobus Joannes Antonius Mathias. China und die katholische Mission in Süd-Shantung : Die Geschichte einer Konfrontation.( Steyl : Drukkerij van het Missiehuis, 1974). [WC]

Kügelen, E. von (um 1957) Bibliographie : Autor 1957 Kügelen, E. von. Berlin, China - ohne Mauer : ein Bericht von Peking nach Kanton. Fotos : G. Kiesling, Text : E. von Kügelen. (Berlin : Gesellschaft für Deutsch-Sowjetische Freundschaft, 1957). (Erläuterungsheft zum Bildband ; 88). [Beijing, Guanzhou (Guangdong)]. [Photos]. [Yuan]

Kügelgen, Bernt von (St. Petersburg 1914-2002 Berlin) : Deutscher Journalist Bibliographie : Autor 1956-1957 Kiesling, Gerhard ; Kügelgen, Bernt von. China. (Berlin : Verlag Neues Leben, 1957). Erläuterungsheft zum Bildband. Fotos von Gerhard Kiesling, Text von Emma von Kügelgen. H. 87-88. (Berlin : Sekt. Agrarwissenschaft, 1956). H. 87 : Peking, die Hauptstadt der Volksrepublik China. H. 88 : China - ohne Mauer : ein Reisebericht von Peking nach Kanton. [KVK]

Kuhfus, Peter M. (1949-) : Sinologe, Historiker, Akademischer Oberrat Universität Tübingen Bibliographie : Autor 1988 Collected papers of the XXIXth Congress of Chinese Studies, 10th-15th september 1984, University of Tübingen. Ed. by Tilemann Grimm, Peter M. Kuhfus, Gudrun Wacker. (Tübingen : Tübingen University Press, 1988). (Werkhefte der Universität Tübingen. Reihe B, Geisteswissenschaften ; Nr. 4).

Kuhlmann, Jürgen (Swinemünde 1936-) : Theologe, Kaplan, Berufsberater in Nürnberg Report Title - p. 522 of 558

Bibliographie : Autor 1992 Armed forces in the USSR and the PRC : papers presented at the XIIth World congress of sociology, International Sociological Association, Madrid July 1990 : sessions of Research Committee 01 : Armed forces and conflict resolution. Ed. by Eberhard Sandschneider and Jürgen Kuhlmann. (München : Sozialwissenschaftliches Institut der Bundeswehr, 1992). (Internationales Forum / Sozialwissenschaftliches Institut der Bundeswehr ; Bd. 14). [KVK]

Kühlwein, Wolfgang (Nürnberg 1940-) : Professor für englische Philologie Universität Trier Bibliographie : Autor 2003 Chiao, Wei ; Kühlwein, Wolfgang. English-Chinese : computational linguistics terminology = Ying suan yu yan xue ci hui. (Trier : Wissenschaftlicher Verlag Trier, 2003). [KVK]

Kühn, Carl Gottlob = Kühn, Karl Gottlob (Spergau bei Mereseburg 1754-1840 Leipzig) : Mediziner, Medizinhistoriker Bibliographie : Autor 1804 Kühn, Carl Gottlob. Über die China oder Fieberrinde in chemischer und therapeutischer Hinsicht. (Leipzig : Bruder u. Hofmann, 1804). https://catalog.hathitrust.org/Record/010849562. [WC]

Kuhn, Dieter (Karlsruhe 1946-) : Sinologe, Professor für Philologie des Fernen Ostens an der Bayerischen Julius-Maximilians-Universität Würzburg Biographie 1970-1974 Dieter Kuhn studiert Sinologie, Mandschuristik, Ostasiatische und Europäische Kunstgeschichte und Japanologie an den Universitäten Heidelberg, Köln, Bonn. [Kuhn] 1975-1976 Dieter Kuhn studiert an der Normal University (Shifan daxue) in Taipei, Taiwan. [Kuhn] 1977 Dieter Kuhn promoviert in Sinologie an der Universität Köln. [Kuhn] 1980-1985 Dieter Kuhn ist Dozent für Ostasiatische Kunstgeschichte an der Universität Heidelberg. [Kuhn] 1985 Dieter Kuhn habilitiert sich in Sinologie an der Freien Universität Berlin. [Kuhn] 1985-1988 Dieter Kuhn ist Heisenberg-Stipendiat an der Freien Universität Berlin. [Kuhn] 1986 Dieter Kuhn ist an der Academia Sinica, am Institute of History of Natural Science in Beijing. [Kuhn] 1988- Dieter Kuhn ist Professor für Philologie des Fernen Ostens an der Bayerischen Julius-Maximilians-Universität Würzburg. [Kam]

Bibliographie : Autor 1972 Form und Farbe : chinesische Bronzen und Frühkeramik. [Ausstellung der H.W. Siegel Sammlung, Museum für Ostasiatische Kunst Köln ; Redaktion Roger Goepper, Dieter Kuhn, Ursula Lienert]. (Köln : Museum für Ostasiatische Kunst, 1972). 1975 Index des gesprochenen Mandjurisch zu Yamamoto Kengo = Index to a dictionary of spoken Manchu language by Yamamoto Kengo. Zusammengestellt von Dieter Kuhn, Erling von Mende. (Köln : Ostasiatisches Seminar, 1975). (Miscellanea ; 2). Report Title - p. 523 of 558

1975 Kuhn, Dieter. Die Darstellung des Handwebstuhls in China : eine Untersuchung zum Webstuhl in der chinesischen landwirtschaftlichen Literatur vor dem 19. Jahrhundert. (Köln : Lindauer Dornier, 1975). 1977 Zur Kunstgeschichte Asiens : 50 Jahre Lehre und Forschung an der Universität Köln. Hrsg. von Roger Goepper, Dieter Kuhn, Ulrich Wiesner. (Wiesbaden : F. Steiner, 1977). [Enthält] : Kopplin, Monika. Das Sammelwesen von Ostasiatika in Deutschland und Österreich, vorzugsweise verfolgt für die Zeit von 1860-1913. [AOI] 1977 Kuhn, Dieter. Literaturverzeichnis zur Textilkunde Chinas und zur allgemeinen Webtechnologie. (Wiesbaden : Steiner, 1977). (Publikationen der Abteilung Asien. Kunsthistorisches Institut der Universität Köln ; Bd. 2). 1977 Kuhn, Dieter. Literaturverzeichnis zur Textilkunde Chinas und zur allgemeinen Webtechnologie. (Wiesbaden : Steiner, 1977). (Publikationen der Abteilung Asien / Kunsthistorisches Institut der Universität Köln ; Bd. 2). 1977 Xue, Jingshi. Webstühle des Tzu-jen i-chih aus der Yüan-Zeit. Übersetzung und Kommentar von Dieter Kuhn. (Wiesbaden : Steiner, 1977). Diss. Univ. Köln, 1977. [Zi ren yi zhi ԩ_˝Ԓ ]. [Vitt] 1980 Kuhn, Dieter. Chinese baskets and mats. (Wiesbaden : F. Steiner, 1980). (Publikationen der Abteilung Asien / Kunsthistorisches Institut der Universität Köln ; Bd. 4). 1985 Kuhn, Dieter. The evolution of bast-fibre spinning and silk-reeling in the history of China. (Köln : [s.n.], 1985). Habil. Univ. Köln, 1985. [Vitt 1] 1985 Kuhn, Dieter. Yü Hsüan-chi : die Biographie der T'ang-Dichterin, Kurtisane und taoistischen Nonne. (Heidelberg : D. Kuhn, 1985). [Yu Xuanji]. 1987 Kuhn, Dieter. Die Song-Dynastie (960-1279) : eine neue Gesellschaft im Spiegel ihrer Kultur. (Weinheim : Acta Humaniora, VCH, 1987). 1988 Kuhn, Dieter. Textile technology : spinning and reeling. Foreword by Joseph Needham. (Cambridge : Cambridge University Press, 1988). (Science and civilisation in China ; vol. 5, pt. 9. Chemistry and chemical technology ; pt. 9). 1990 Zur Eintwicklung der Webstuhltechnologie im alten China. Kommentierte Übersetzung der entsprechenden Kapitel der Geschichte der chinesischen Textilwissenschaft und Textiltechnik : das Alterum = Zhongguo fang zhi ke xue ji shu shi (gu dai bu fen) 1984. (Heidelberg : Edition Forum, 1990). (Würzburger Sinologische Schriften). 1990 Kuhn, Dieter. Die stummen Zeugen : Gräber tragen zur Erforschung der Geschichte Chinas bei : zwei Versuche = The mute witnesses : tombs contribute to studies in the history of China : two essays. (Heidelberg : Edition Forum, 1990). (Würzburger sinologische Schriften). 1990 Kuhn, Dieter. Literaturverzeichnis zur Vorlesung "Geschichte Chinas Teil I-III : von der Steinzeit bis zum Ende der Südlichen und Nördlichen Dynastien, 580 n. Chr." (Würzburg : Institut für Sinologie, 1990). 1991 Kuhn, Dieter ; Stahl, Helga. Annotated bibliography to the Shike shiliao xinbian (new edition of Historical materials carved on stone. (Heidelberg : Edition Forum, 1991). (Würzburger Sinologische Schriften). [Shi ke shi liao xin bian]. 1991 Kuhn, Dieter. Status und Ritus : das China der Aristokraten von den Anfängen bis zum 10. Jahrhundert nach Christus. (Heidelberg : Edition Forum, 1991). (Würzburger sinologische Schriften). Report Title - p. 524 of 558

1992 Arbeitsmaterialien aus chinesischen Ausgrabungsberichten (1988-1991) zu Gräbern der Han- bis Tang-Zeit. Hrsg. von Dieter Kuhn ; unter Mitarbeit von Silvia Freiin Ebner von Eschenbach. (Heidelberg : Edition Forum, 1992). (Würzburger Sinologische Schriften). 1993 Chinas Goldenes Zeitalter : die Tang-Dynastie (618-907 n. Chr.) und das kulturelle Erbe der Seidenstrasse. Hrsg. von Dieter Kuhn. (Heidelberg : Braus, 1993). 1994 Burial in Song China. Ed. by Dieter Kuhn. (Heidelbert : Edition Forum, 1994). (Würzburger Sinologische Schriften). 1996 Kuhn, Dieter. A place for the dead : an archaeological documentary on graves and tombs of the Song dynasty (960-1279). (Heidelberg : Edition Forum, 1996). (Würzburger sinologische Schriften). 1997 Kuhn, Dieter. Die Kunst des Grabbaus : Kuppelgräber der Liao-Zeit (907-1125). (Heidelberg : Edition Forum, 1997). (Würzburger sinologische Schriften). 1998 Kuhn, Dieter. How the Qidan reshaped the tradition of the Chinese dome-shaped tomb. (Heidelberg : Edition Forum, 1998). (Würzburger sinologische Schriften). 1999 Kuhn, Dieter. Der Zweite Weltkrieg in China. (Berlin : Duncker & Humblot, 1999). 2000 Kuhn, Dieter. Die Republik China von 1912 bis 1937 : eine politische Ereignisgeschichte. (Heidelberg : Edition Forum, 2000). (Würzburger sinologische Schriften). 2001 Die Gegenwart des Altertums : Formen und Funktionen des Altertumsbezugs in den Hochkulturen der Alten Welt. Dieter Kuhn, Helga Stahl (Hg.). (Heidelberg : Edition Forum, 2001). 2001 Kuhn, Dieter ; Ning, Angelika ; Shi, Hongxia. Markt China : Grundwissen zur erfolgreichen Marktöffnung. (München : Oldenbourg, 2001). 2002 Schäfer, Dagmar ; Kuhn, Dieter. Weaving an economic pattern in Ming times (1368-1644) : the production of silk weaves in the state-owned silk workshops. (Heidelberg : Edition Forum, 2002), (Würzburger sinologische Schriften). 2003 Kuhn, Dieter. Materialien zur Vorlesung und zum Proseminar Geschichte Chinas II : von der Tang- bis zur Qing-Dynastie (618 bis 1795). (Heidelberg : Edition Forum, 2003). 2003 Kuhn, Dieter. Studienelement Chinesisch für Wirtschaftswissenschaftler : Materialien zur Landeskunde und Geschichte : die Volksrepublik China Zhonghua renmin gongheguo (1949 bis 2002). (Heidelberg : Edition Forum, 2003). 2004 Beamtentum und Wirtschaftspolitik in der Song-Dynastie. Hrsg. von Dieter Kuhn ; unter Mitarbeit von Ina Asim. (Heidelberg : Edition Forum, 1995). (Würzburger Sinologische Schriften). 2004 Kuhn, Dieter. Materialien zur Vorlesung : die Volksrepublik China Zhonghua renmin gongheguo (1949 bis 2003). 3., überarbeitete und erweiterte Fassung. (Heidelberg : Edition Forum, 2004). 1. Fachsemester, Vorlesung : VR China I (1949-1989). 3. Fachsemester, Vorlesung : VR China II (1990-2003). kühn, Eduard (1871-1951) : Deutscher Missionsinspektor Bibliographie : Autor 1925 Kühn, Eduard. Viertausend Li (2000 Kilometer) auf Missionspfaden kreuz und quer durch Hunan. (Liebenzell : Buchhandlung der Liebenzeller Mission, 1925). [WC]

Kuhn, Franz (Frankenberg, Sachsen 1884-1961 Freiburg i.B.) : Jurist, Sinologe Biographie Report Title - p. 525 of 558

1903 Franz Kuhn studiert Rechtswissenschaften an der Universität Leipzig. [Kuh] 1904-1906 Franz Kuhn studiert Chinesisch am Seminar für Orientalische Sprachen der Universität Berlin. [Kuh] 1904-1907 Franz Kuhn studiert Rechtswissenschaften an der Universität Berlin. [Kuh] 1906 Franz Kuhn macht das Sprachdiplom für Chinesisch am Seminar für Orientalische Sprachen der Universität Berlin. [Kuh] 1907-1908 Franz Kuhn studiert Rechtswissenschaften an der Universität Leipzig. [Kuh] 1909 Franz Kuhn promoviert in Rechtswissenschaften an der Universität Leipzig. [Kuh] 1909-1912 Franz Kuhn ist Dolmetscher an der Kaiserlichen Gesandtschaft in Beijing. 1912 Franz Kuhn kehrt mit der Transsibirischen Eisenbahn nach Deutschland zurück. Er scheidet aus dem diplomatischen und juristischen Dienst aus. [Kuh] 1913-1919 Franz Kuhn studiert Sinologie am Kolonialinstitut Hamburg. Er entschliesst sich, sich auf chinesische Romane und Novellen zu spezialisieren. 1919 Franz Kuhn wird angeblich wegen der Übersetzung Jin gu qi guan, vom Kolonialinstitut Hamburg verwiesen. [Kuh] 1919-1925 Franz Kuhn ist in finanzieller Not. Er wird von seinem Bruder Max Kuhn unterstützt. [Kuh] 1925 Das Übersetzungstalent Franz Kuhn wird vom Leiter des Insel-Verlags Leipzig entdeckt und seine finanzielle Lage bessert sich. [Kuh] 1926 Die Übersetzungen von Franz Kuhn erhalten Anerkennung. [Kuh] 1929 Franz Kuhn hält sich vier Monate in der Schweiz auf, die er auch später wieder besucht. [Kuh] 1932 Franz Kuhn erhält den Sächsischen Staatspreis für Literatur. [Kuh] 1934 Hermann Hesse schreibt eine Rezension zu Die Räuber vom Liang Schan Moor [ID D4245] : Die Abenteuer dieser figurenreichen Geschichte (sie ist ein ganz kleiner Sagenkreis) aus dem dreizehnten Jahrhundert zu lesen, ist ähnlich wie einen Gobelin oder eine alte orientalische Malerei zu betrachten ; mir kommt es dabei nicht auf den geschichtlichen Inhalt an, obwohl auch er interessant ist, sondern auf das Wandeln in einem Garten der Überwirklichkeit, der Abenteuer, Erfindungen und schön gewundenen Verschlingungen ; im Gegensatz zu unserem naiven Naturalismus wird hier das Nahe fern, das Wirkliche zum Spiegelbild gemacht… [Hes2:S. 266] 1940 Die Neuauflage des Jin ping mei von Franz Kuhn erscheint in England und Amerika. Seine Honorare werden beschlagnahmt. Die Neuauflage des Hong lou meng im Insel-Verlag Leipzig wird durch den Krieg vernichtet. [Kuh] 1942 od. 43 Verbot einer Neuauflage des Jin ping mei von Franz Kuhn. [Kuh] 1944 Franz Kuhn wird in Freiburg i.B. ausgebombt. Seine Manuskripte, Korrespondenz und Buch-Verträge gehen verloren. [Kuh] 1945 Franz Kuhn wird in Dresden ausgebombt. [Kuh] 1946 Franz Kuhn geht nach Badenweiler. Er befindet sich in schlechten wirtschaftlichen Verhältnissen. [Kuh] 1949 Die Übersetzungen von Franz Kuhn werden neu aufgenommen und neu aufgelegt. Seine finanziellen Verhältnisse bessern sich. [Kuh] 1951 Franz Kuhn geht nach Freiburg i.B. [Kuh] Report Title - p. 526 of 558

1955 Die Kulturabteilung des Auswärtigen Amtes in Bonn und das Kultusministerium in Stuttgart stellen Franz Kuhn Geld für eine Weltreise zu Verfügung. Er besucht auch Hong Kong. Dabei arbeitet er weiter an seinen Übersetzungen. [Kuh] 1962 Der Verlag Die Waage in Zürich muss die ganze Auflage und den Drucksatz der Übersetzung von Rou pu tuan von Franz Kuhn vernichten. [Kuh]

Bibliographie : Autor 1909 Kuhn, Franz. Der Gegenstand des Melodieschutzes nach § 13 Abs. II Gesetztes betr. das Urheberrecht an Werken der Literatur und Tonkunst vom 19. Juni 1901. (Leipzig : Otto Brandstetter, 1909). Diss. Univ. Leipzig, 1909. [Kuh] 1923 Kuhn, Franz. Chinesische Staatsweisheit. (Darmstadt : Otto Reichl, 1923). Übersetzung von Teilen aus Gu jin tu shu ji cheng, Jun dao zhi dao und Tong jian gang mu. (Eur, Kuh). 1926 Chinesische Meisternovellen. Aus dem chinesischen Urtest übertragen von Franz Kuhn. (Leipzig : Insel-Verlag, 1926), Übersetzungen aus Dong Zhou lie guo zhi, Jin gu qi guan. [Kuh] 1927 Die Rache des jungen Meh oder das Wunder der zweiten Pflaumenblüte (Örl tu meh). Aus dem Chinesischen übertragen von Franz Kuhn. (Leipzig : Insel-Verlag, 1927), Übersetzung von Er du mei. [Kuh] 1928 Das Perlenhemd : eine chinesische Liebesgeschichte. Aus dem Urtext übertragen von Franz Kuhn. (Leipzig : Insel-Verlag, 1928), Übersetzung einer Novelle aus dem Jin gu qi guan. [Kuh] 1930 Kin ping meh : oder, Die abenteuerliche Geschichte von Hsi Men und seinen sechs Frauen. Aus dem Chinesischen übertragen von Franz Kuhn. (Leipzig : Insel-Verlag, 1930). [Teilübersetzung von Jin ping mei]. [Kuh] 1932 [Cao, Xueqin]. Der Traum der roten Kammer. Aus dem Chinesischen übertragen von Franz Kuhn. (Leipzig : Insel-Verlag, 1932) [Jin ping mei]. 1934 Shi Nai'an ; Luo Guanzhong. Die Räuber vom Liang Schan Moor. Mit sechzig Holzschnitten einer alten chinesischen Ausgabe. Aus dem Chinesischen übertragen von Franz Kuhn. (Leipzig : Insel-Verlag, 1934). Übersetzung von Shi, Nai'an. Shui hu zhuan. δεö [WC] 1935 Der kleine Goldfischteich : in vielen Farben. Kolorierte Stiche nach chinesischen Aquarellen ; Geleitwort von Franz Kuhn. (Leipzig : Insel-Verlag, 1935). Aquarelle aus Martinet, F[rançois] N[icolas]. Histoire naturelle des dorades de la Chine. (Paris : [s.n.], 1789). [Kuh] 1936 Die Jadelibelle : Roman. Aus dem Chinesischen von Franz Kuhn. (Berlin : Schützen Verlag, 1936). [Shen, Shixing. Yu qing ting]. [Kuh] 1937 Das Juwelenkästchen. Aus dem Chinesischen von Franz Kuhn. (Dresden : Wilhelm Heyne, 1937). Übersetzung einer Novelle aus Jin gu qi guan. [Kuh] 1938 [Mao, Dun] Mao, Tun. Schanghai im Zwielicht : Tze yiä : Roman. Aus dem Chinesischen übertragen von Franz Kuhn. (Dresden : Wilhelm Heyne, 1938). Übersetzung von Mao, Dun. Zi ye. (Shanghai : Kai ming shu dian, 1933). Yģ [Kuh] 1939 Chin p'ing mei : the adventurous history of Hsi Men and his six wives. With an introd. by Arthur Waley ; transl. by Bernard Miall and Franz Kuhn. (London : J. Lane, 1939). [Jin ping mei]. 1939 Die dreistöckige Pagode : altchinesische Liebesgeschichten. Deutsch von Franz Kuhn. (Berlin : Dom-Verlag, 1939). Übersetzungen aus Luo, Guanzhong. San guo zhi yan yi, Li, Yu (1). Shi er lou, Jin gu qi guan und Xie di zi. [Kuh] Report Title - p. 527 of 558

1939 Mondfrau und Silbervase : ein altchinesischer Frauenroman. Deutsch von Franz Kuhn. (Berlin : Steiniger, 1939), Übersetzung von Ge lian hua ying. Ԫԫϗʂ [Überarb. und erw. Aufl. Blumenschatten hinter dem Vorhang (1956)]. 1940 Die Drei Reiche (San kwo tschi) : Roman aus dem alten China. Übertragen und mit einem Nachwort versehen von Franz Kuhn ; 24 Holzscnitte nach alten Vorlagen. (Berlin : Gustav Kiepenheuer, 1940). [Luo, Guanzhong. San guo zhi yan yi]. [Kuh] 1947 Das Rosenaquarell : chinesische Novellen. Übertragen von Franz Kuhn. (Zürich : Verlag der Arche, 1947). (Die kleinen Bücher der Arche ; 32), Übersetzung aus Jin gu qi guan. [Kuh] 1947 Der Turm der fegenden Wolken : altchinesische Novellen. Aus dem Chinesischen übertragen von Franz Kuhn. (München : Bavaria, 1947), Übersetzungen aus Go lian hua ying, Jin gu qi guan, Pu, Songling. Liao zhai zhi yi, Li, Yu (1). Shi er lou. [Kuh] 1947 Kuhn, Franz. China : der Turm des heimgekehrten Kranichs. In : Stimmen der Völker : Meisternovellen der Weltliteratur ; Jg. 2, H. 17/18 (1947). [Li, Yu (1). Shi er lou, Pu, Songling. Liao Zhai]. [WC] 1949 Das Tor der östlichen Blüte : Novellen aus dem alten China. Deutsch von Franz Kuhn. (Düsseldorf : August Bagel, 1949), Übersetzungen aus Jin gu qi guan und Tang dai cong shu. [Kuh] 1950 Und Buddha lacht : Geschichten aus dem alten China. Aus dem Chinesischen übertragen von Franz Kuhn. (Baden-Baden : Kairos Verlag, 1950). [Kuh] 1952 Kin ku ki kwan : wundersame Geschichten aus alter und neuer Zeit. Aus dem Chinesischen übersetzt von Franz Kuhn. (Zürich : Manesse, 1952). Übersetzung von Jin gu qi guan. [Kuh] 1953 Die Schwurbrüder vom Pfirsichgarten : Roman aus dem alten China. Übertragen und mit einem Nachwort versehen von Franz Kuhn ; 24 Holzschnitte nach alten Vorlagen. [Neuaufl.] (Köln : Kiepenheuer und Witsch, 1953). [Luo, Guanzhong. San guo zhi yan yi]. [Kuh] 1953 Goldamsel flötet am Westsee : die Dame Tschao Hsiän macht listig gelbe Mandarinen zum Geschenk. Erstmalig aus dem Chinesischen übertragen von Franz Kuhn. (Freiburg i.B. : Hermann Klemm, 1953). Übersetzung einer Novelle aus Jin gu qi guan. [Kuh] 1954 Altchinesische Staatsweisheit. Aus dem Chinesischen verdeutscht von Franz Kuhn. 3. veränd. Aufl. (Zürich : Verlag Die Waage, 1954). [Auszüge aus Gu jin tu shu ji cheng und Tong jian gang mu]. 1954 Die schwarze Reiterin : Roman. Aus dem Chinesischen verdeutscht von Franz Kuhn. (Zürich : Manesse Verlag, 1954), Teilübersetzung von Wenkang. Er nü ying xiong zhuan. [Kuh] 1956 Blumenschatten hinter dem Vorhang. Aus dem Chinesischen verdeutscht von Franz Kuhn. (Freiburg i.B. : Hermann Klemm, 1956). Übersetzung von Ge lian hua ying. [Kuh] 1956 Shi Nai'an ; Luo Guanzhong. I briganti : antico romanzo cinese. A cura di Franz Kuhn ; pref. di Martin Benedikter ; trad. di Clara Bovero. (Torino : Einaudi, 1956). (I millenni). Übersetzung von Shi, Nai'an. Shui hu zhuan. δεö [WC] 1958 Altchinesische Liebesgeschichten. Ins Deutsche übertragen von Franz Kuhn. (Wiesbaden : Emil Vollmer, 1958). Übersetzung einer Novelle aus dem Shi er lou und Jin gu qi guan. [Kuh] 1958 Die schöne Li : zwei chinesische Liebesgeschichten aus der Tang-Zeit. Übertragen von Franz Kuhn. (Wiesbaden : Insel-Vlerag, 1959). Übersetzung aus Tang dai cong shu. [Kuh] 1958 Cao, Xueqin. Il sogno della camera rossa. A cura di Franz Kuhn ; trad. di Clara Bovero e Carla Pirrone Ricco. (Torino : Einaudi, 1958). (Millenni ; 39). Übersetzung von Cao, Xueqin. Hong lou meng. [WC] Report Title - p. 528 of 558

1959 Feng, Menglong. La camicia di perle : storia d'amore cinese. A cura di Franz Kuhn ; trad. di Ervino Pocar. (Milano : Il Saggiatore, 1959). (Biblioteca delle silerchie ; 14). Übersetzung von Feng, Menglong. Gu jin xiao shuo. ƉԬ5җ [WC] 1959 Li, Yü. Jou-p'u t'uan : ein erotisch-moralischer Roman aus der Ming-Zeit. Deutsch von Franz Kuhn ; mit 60 chinesischen Holzschnitten. (Zürich : Die Waage, 1959). Übersetzung von Li, Yu (2). Rou pu tuan. Ѽѽï [Kuh] 1960 Goldjunker Sung und andere Novellen aus dem Kin ku ki kwan. Deutsch von Franz Kuhn. (Zürich : Manesse Verlag, 1960). [Jin gu qi guan]. 1979 Altchinesische Novellen. Übertragen von Franz Kuhn ; hrsg. von Venceslava Hrdlickova. (Leipzig : Insel-Verlag, 1979). [Kuh]

Bibliographie : erwähnt in 1980 Dr. Franz Kuhn (1884-1961) : Lebensbeschreibung und Bibliographie seiner Werke. Bearb. von Hatto Kuhn ; unter Mitarb. von Martin Gimm ; Geleitwort von Herbert Franke ; mit einem Anhang unveröffentlichter Schriften. (Wiesbaden : F. Steiner, 1980). (Sinologica Colonienisa ; Bd. 10). [AOI]

Kuhn, Hatto (um 1980) Bibliographie : Autor 1980 Dr. Franz Kuhn (1884-1961) : Lebensbeschreibung und Bibliographie seiner Werke. Bearb. von Hatto Kuhn ; unter Mitarb. von Martin Gimm ; Geleitwort von Herbert Franke ; mit einem Anhang unveröffentlichter Schriften. (Wiesbaden : F. Steiner, 1980). (Sinologica Colonienisa ; Bd. 10). [AOI] kuhn, Isobel = Kuhn, Isobel Selina = Kuhn, Isobel Selina Miller (Toronto, Ontario 1901-1957 Wheaton, Ill.) : Protestantische Misionarin China Inland Mission, Bibel Übersetzer, Bibel Lehrerin, Gattin von John Becker Kuhn Biographie 1928-1930 John Becker Kuhn und Isobel Selina Kuhn sind Missionare der China Inland Mission in Chengjiang (Yunnan). [Wik] 1930-1932 John Becker Kuhn und Isobel Selina Kuhn sind Missionare der China Inland Mission in Dali (Yunnan). [Wik] 1932-1934 John Becker Kuhn und Isobel Selina Kuhn sind Missionare der China Inland Mission in Yongping. [Wik] 1934-1950 John Becker Kuhn und Isobel Selina Kuhn arbeiten als Missionare der China Inland Mission bei den Lisu in der Schlucht des Salween-Flusses. [Wik]

Bibliographie : Autor 1949 Kuhn, Isobel. Nests above the abyss. (London : China Inland Mission, 1949). [Mission Yunnan]. = Kuhn, Isobel. Nester über dem Abgrund. (Giessen : Brunnen-Verlag, 1965). [WC] Report Title - p. 529 of 558

1951 Kuhn, Isobel. Stones of fire : an account of the conversion of a Lisu tribeswoman of South-West China. (London : China Inland Mission, 1951). = Kuhn, Isobel. Feurige Steine. Aus dem Englischen übers. von Emmi Baumann. (Giessen : Brunnen-Verlag, 1953). (Brunnen-Taschenbuch, Nr. 18/19). [WC] 1957 Kuhn, Isobel. By searching : my journey through doubt into faith. (London : China Inland Mission, 1957). = Kuhn, Isobel. Die mich suchen. (Giessen : Brunnen-Verlag ; Thun : China Inland Mission, 1958). [WC] 1957 Kuhn, Isobel. Green leaf in drought-time : the story of the escape of the last C.I.M. missionaries from communist China. (Chicago : Moody Press, 1957). = Kuhn, Isobel. Grüne Blätter in der Dürre. (Giessen : Brunnen-Verlag, 1968). [WC] 1958 Kuhn, Isobel. In the arena. (Chicago : Moody Press, 1958). = Kuhn, Isobel. In der Arena : Dienstbericht der China-Inland-Mission. Aus dem Englischen übers. von Emmi Baumann. (Giessen : Brunnen-Verlag, 1959). (Brunne-Taschenbuch ; 38). [WC] 1959 Kuhn, Isobel. By searching : my journey through doubt into faith. (Chicago, Ill. : Moddy Press, 1959). [WC]

Kuhn, John Becker (Manheim, Penn. 1906-1966 Houston, Tex.) : Protestantischer Missionar China Inland Mission, Bibel Übersetzer, Bibel Lehrer Biographie 1928-1930 John Becker Kuhn und Isobel Selina Kuhn sind Missionare der China Inland Mission in Chengjiang (Yunnan). [Wik] 1930-1932 John Becker Kuhn und Isobel Selina Kuhn sind Missionare der China Inland Mission in Dali (Yunnan). [Wik] 1932-1934 John Becker Kuhn und Isobel Selina Kuhn sind Missionare der China Inland Mission in Yongping. [Wik] 1934-1950 John Becker Kuhn und Isobel Selina Kuhn arbeiten als Missionare der China Inland Mission bei den Lisu in der Schlucht des Salween-Flusses. [Wik]

Kuhn, Philip A. = Kuhn, Philip Alden (London 1933-2016) : Francis Lee Higginson Professor of History, Professor of East Asian Languages and Civilizations, Harvard University Biographie 1959 Philip A. Kuhn erhält den M.A. der Georgetown University, Washington D.C. [Ku] 1963-1971 Philip A. Kuhn ist Assistant Professor des Department of History der University of Chicago. [Ku] 1964 Philip A. Kuhn promoviert an der Harvard University. [Ku] 1965-1966 Philip A. Kuhn ist Research Fellow der Universität Kyoto. [Ku] 1971-1974 Philip A. Kuhn ist Director des Center for Far Eastern Studies der University of Chicago. [Ku] Report Title - p. 530 of 558

1971-1977 Philip A. Kuhn ist Mitglied des Joint Committee on Contemporary China. [Ku] 1971-1978 Philip A. Kuhn ist Professor des Department of History der University of Chicago. [Ku] 1974-1984 Philip A. Kuhn reist und forscht in China. (1974, 1979, 1980, 1981, 1984). [Ku] 1975-1977 Philip A. Kuhn ist Vorsteher des Department of Far Eastern Languages der University of Chicago. [Ku] 1975-1978 Philip A. Kuhn ist Mitglied des Editorial Board der American historical review. [Ku] 1978-1990 Philip A. Kuhn ist Professor of History der Harvard University. [Ku] 1979- Philip A. Kuhn ist Mitglied des Editorial Board des Harvard journal of Asiatic studies. [Ku] 1980-1986 Philip A. Kuhn ist Director des Fairbank Center for East Asian Research der Harvard University. [Ku] 1986-1987 Philip A. Kuhn ist Mitglied des Committee for Scholarly Communication with China der National Academy of Sciences. [Ku] 1986-1991 Philip A. Kuhn ist Mitglied des University and Polytechnic Grants Committee, Hong Kong. [Ku] 1990 Philip A. Kuhn ist Visiting Scholar der Academia Sinica, Taiwan. [Ku] 1990-2007 Philip A. Kuhn ist Francis Lee Higginson Professor of History und East Asian Languages and Civilizations der Harvard University. [Ku] 1991-1998 Philip A. Kuhn ist Mitglied des Advisory Committee des Institute of Modern History der Academia Sinica, Taiwan. [Ku] 1992-1993 Philip A. Kuhn ist Vorsteher des Council on East Asian Studies der Harvard University. [Ku] 1994 Philip A. Kuhn ist Visiting Professor des Collège de France, Paris und Visiting Scholar des Centre for Advanced Studies der National University of Singapore. [Ku] 1997 Philip A. Kuhn ist Visiting Scholar der National University of Singapore. [Ku] 1999-2001 Philip A. Kuhn ist External Examiner des Department of History der National University of Singapore. [Ku] 2001- Philip A. Kuhn ist Honorary Foreign Member des Institute of Modern History der Chinese Academy of Social Sciences. [Ku] 2002-2005 Philip A. Kuhn ist Vorsteher des Department of East Asian Languages and Civilizations der Harvard University. [Ku]

Bibliographie : Autor 1964 Kuhn, Philip Alden. Militia in China during the : the theory and practice of T'uan-lien. (Cambridge, Mass. : Harvard University, 1964). Diss. Harvard Univ., 1964. [Tuan lian]. [WC] 1970 Kuhn, Philip A. Rebellion and its enemies in late imperial China : militarization and social structure, 1796-1864. (Cambridge, Mass. : Harvard University Press, 1970). (Harvard East Asian series ; 49). [Rev. ed. (1980)]. [WC] 1986 Introduction to Ch'ing documents. Compiled by Philip A. Kuhn and John K. Fairbank ; with the assistance of Beatrice S. Bartlett and Chian Yung-chen. Vol. 1-2. (Cambridge, Mass. : Harvard University, John King Fairbank Center for East Asian Research, 1986). Vol. 1 : Introduction, vocabulaires, and notes. [Rev. ed. (1993)]. Vol. 2 : Chinese texts. Pt. 1 : The rebellion of Chung Jen-chieh. [Rev. ed. with Ju Deyuan (2005)]. [Qing ; Zhong Renjie]. [LOC] Report Title - p. 531 of 558

1989 Min, Tu-gi. National polity and local power : the transformation of late imperial China. Ed. by Philip A. Kuhn and Timothy Brook. (Cambridge, Mass. : Council on East Asian Studies, Harvard-Yenching Institute, Harvard University ; Harvard University Press, 1989). (Harvard-Yenching Institute monograph series ; 27). 1990 Kuhn, Philip A. Soulstealers : the Chinese sorcery scare of 1768. (Cambridge, Mass. : Harvard University Press, 1990). [WC] 1990 [Kuhn, Philip A.]. Zhonghua di guo wan qi de pan luan ji qi di ren : 1796-1864 nian de jun shi hua yu she hui jie guo. Kong Feili zhu ; Xie Liangsheng, Yang Pinquan, Xie Siwei yi. (Beijing : Zhongguo she hui ke xue chu ban she, 1990). (Zhongguo jin dai shi yan jiu yi cong). Übersetzung von Kuhn, Philip A. Rebellion and its enemies in late imperial China : militarization and social structure, 1796-1864. (Cambridge, Mass. : Harvard University Press, 1970). (Harvard East Asian series ; 49). ”ŃƵH̑Ƿ'ĚԭȡȢԮ_ : 1796-1864Ŭ'Φ€ɵĊŝƁԯɟ [WC] 1999 Kuhn, Philip A. Les origines de l'état chinois moderne. Traduit et présenté par Pierre-Etienne Will. (Paris : Ecole des hautes études en sciences sociales ; A. Colin, 1999). (Cahiers des Annales ; 46). 1999 [Kuhn, Philip A.]. Jiao hun : 1768 nian Zhongguo yao shu da kong huang. Kong Feili zhu ; Chen Jian, Liu Chang yi. (Shanghai : Shanghai san lian shu dian, 1999). (Shanghai san lian wen ku. Hai wai Zhongguo xue yan jiu xi lie). Übersetzung von Kuhn, Philip A. Soulstealers : the Chinese sorcery scare of 1768. (Cambridge, Mass. : Harvard University Press, 1990). ԰Ɯ : 1768Ŭ”HԱñŖԲ [WC] 2002 Kuhn, Philip A. Origins of the modern Chinese state. (Stanford, Calif. : Stanford University Press, 2002). [WC] 2008 Kuhn, Philip A. Chinese among others : emigration in modern times. (Lanham, Md. : Rowman & Littlefield, 2008). (State and society in East Asia). [WC]

Kühne, E. (um 1900) Bibliographie : Autor 1900 Kühne, E. Durch China : Vortrag zu einer Serie von 60 Laternbildern. (Du#sseldorf : Liesegang, 1900). (Projektions-Vorträge ; H. 25). [WC]

Kühne, Johannes (Genf 1862-1946 Hasling) : Arzt, Missionar Rheinische Missionsgesellschaft Biographie 1888-1909 Johannes Kühne ist als Arzt und Missonar der Rheinischen Missionsgesellschaft in China. Er gründet ein Spital, ein Aussätzigen-Asyl in Tungkun = Dongguan, Guangdong. [SunL1]

Kühnel, Paul (Neubrandenburg 1848-1924 Berlin) : Orientalist, Kunsthistoriker Bibliographie : Autor 1914 Chinesische Novellen. Deutsch von Paul Kühnel. (München : G. Müller, 1914). (Meisterwerke orientalischer Literatur in deutschen Originalübersetzungen ; Bd. 2). [Jin gu qi guan].

Kühnelt, Richard (Wien 1877-1930 Dresden) : Österreichischer Schriftsteller, Dramatiker Bibliographie : Autor Report Title - p. 532 of 558

1931 Kühnelt, Richard. Auf Asiens Landstrassen. (Wien : Krystall-Verlag, 1931). [Japan, Macao, Indien]. [WC]

Kühner, Hans (Schwäbisch Hall 1950-) : Sinologe, Professor für Sinologie Humboldt-Universität zu Berlin, Ludwig-Maximilians-Universität München Biographie 1968-1973 Hans Kühner studiert Sinologie, Japanologie und Politische Wissenschaften an den Universitäten Frankfurt und München. [KuhH] 1970-1971 Hans Kühner studiert an der Taiwan Normal University. [KuhH] 1973-1974 Hans Kühner ist research fellow am Contemporary China Institute, School of Oriental and African Studies, London. [KuhH] 1974-1977 Hans Kühner studiert an der Ludwig-Maximilians-Universität München [KuhH] 1977 Hans Kühner promoviert in Sinologie an der Ludwig-Maximilians-Universität München. [KuhH] 1977-1980 Hans Kühner ist Lektor für deutsche Sprache und Landeskunde an der East China Normal University in Shanghai. [KuhH] 1980-1982 Hans Kühner ist Referent für die wissenschaftlichen Beziehung zu China der Generalverwaltung der Max-Planck-Gesellschaft. [KuhH] 1986-1989 Hans Kühner hat ein DAAD-Lektorat zur Theorie und Praxis des Übersetzens an der Beijing Foreign Studies Universität. [KuhH] 1989-1993 Hans Kühner ist Lehrbeauftragter am Institut für Ostasienkunde der Ludwig-Maximilians-Universität München und forscht für seine Habilitationsschrift an der Jiangsu Academy of Social Sciences der Fujian Normal University, an der Chinese University of Hong Kong und am Institut für chinesische Literatur und Philosophie der Academia Sinica in Taiwan. [KuhH] 1993-1994 Hans Kühner ist Referent für Auslandsbeziehungen der Generalverwaltung der Max-Planck-Gesellschaft in München. [KuhH] 1994 Hans Kühner habilitiert sich in Sinologie an der Ludwig-Maximilians-Universität München. [KuhH] 1994 Hans Kühner ist Privatdozen für Sinologie am Institut für Ostasienkunde der Ludwig-Maximilians-Universität München. [KuhH] 1994-1997 Hans Kühner vertritt eine Professur für chinesische Sprache und Kultur an der Johannes Gutenberg-Universität Mainz. [KuhH] 1998- Hans Kühner ist Professor für Literatur und Kultur des modernen China an der Humboldt-Universität zu Berlin. Er macht einen Forschungsaufenthalt an der Fujian Normal University. [KuhH] 2003- Hans Kühner ist apl. Professor für Sinologie an der Ludwig-Maximilians-Universität München. [KuhH]

Bibliographie : Autor 1977 Kühner, Hans. Abenteuer der Dialektik in China : die Wandlungen des Basis-Überbau-Begriffs auf dem Weg zur "Kulturrevolution". (München : Tuduv-Verlagsgesellschaft, 1977). (Tuduv-Studien. Reihe Sozialwissenschaften ; Bd. 8). Diss. Ludwig-Maximilians-Universität München, 1977. Report Title - p. 533 of 558

1986 Kühner, Hans. Die Chinesische Akademie der Wissenschaften und ihre Vorläufer 1928-1985. (Hamburg : Institut für Asienkunde, 1986). (Mitteilungen des Instituts für Asienkunde Hamburg ; Nr. 146). 1989 Liu, E. Die Reisen des Lao Can : Roman aus dem alten China. Aus dem Chinesischen übertragen von Hans Kühner ; mit einem Nachwort versehen von Helmut Martin. (Frankfurt a.M. : Insel Verlag, 1989). Übersetzung von Liu, E. Lao Can you ji. In : Xiu xiang xiao shuo (March 1903-Jan. 1904). ˜΍ưL [KVK] 1994 Sun, Longji. Das ummauerte Ich : die Tiefenstruktur der chinesischen Mentalität. [Aus dem Chinesischen übersetzt von Stephanie Claussen ; bearbeitet, eigeleitet und hrsg. von Hans Kühner. (Leipzig : Kiepenheuer, 1994). [Sun, Longji. Zhongguo wen hua di shen ceng jie gou]. [KVK] 1996 Kühner, Hans. Die Lehren und die Entwicklung der "Taigu-Schule" : eine dissidente Strömung in einer Epoche des Niedergangs der konfuzianischen Orthodoxie. (Wiesbaden : Harrassowitz, 1996). Habil. Ludwig-Maximilians-Universität München, 1994. 2001 China übersetzen : Referate der 9. Jahrestagung 1998 der Deutschen Vereinigung für Chinastudien (DVCS) = China in translation : collected papers of the 9th annual meeing 1998 of the German Association for Chinese Studies (DVCS). Hrsg. von Hans Kühner und Thomas Harnisch. (Bochum : Projekt Verlag, 2001).

Kühnert, Franz (Wien 1852-1918 Wien) : Sinologe, Astronom, Privatdozent für chinesische Sprache Universität Wien Biographie 1877-1886 Franz Kühnert ist Mathematiker, Astronom und Assistent an der Privatsternwarte in Wien. [Füh 1] 1885-1886 Franz Kühnert studiert Chinesisch und nebenbei Sanskrit an der Universität Wien. [Füh 1] 1887-1918 Franz Kühnert ist Observator am königlich-kaiserlichen Gradmessungsbüro in Wien. Nebenbei beschäftigt er sich mit Gustave Schlegel mit der im Shu jing beschriebenen Sonnenfinsternis, auf die auch im Zuo zhuan hingewiesen wird. [Füh 1] 1891 Franz Kühnert habilitiert sich als Privatdozent für chinesische Sprache an der Universität Wien. [Füh 1] 1892-1893 Franz Kühnert unternimmt eine Studienreise in China. [Füh 1] 1897-1918 ? Franz Kühnert ist Professor an der Konsularakademie in Wien. [Wal 8]

Bibliographie : Autor 1888 Kühnert, Franz. Das Geistesleben der Chinesen. (Wien : Tempsky, 1888). [Füh 1] 1888 Kühnert, Franz. Über einige Lautcomplexe des Shanghai-Dialektes. (Wien : C. Gerold, 1888). [Füh 1] 1889 Schlegel, G[ustave] ; Kühnert, F[ranz]. Die Shu-king Finsterniss. (Amsterdam : Müller, 1889). In : Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling letterkunde ; 19. 2 (1890). https://catalog.hathitrust.org/Record/100154681. [Füh 1] 1890 Kühnert, Franz. Zur Kenntniss der älteren Lautwerthe des Chinesischen. (Wien : In Commission bei F. Tempsky, 1890). (Sitzungsberichte / Akademie der Wissenschaften, Vienne. Phil.-hist. Klasse ; Bd. 122, Abt. 9). 1891 Kühnert, Franz. Der chinesische Kalender. In : T'oung-pao ; vol. 2 (1891). [Füh 1] Report Title - p. 534 of 558

1891 Kühnert, Franz. Die Partikel si in Lao-tsi's Tao-tek-king. In : Wiener Zeitschrift für die Kunst des Morgenlandes ; Bd. 5 (1891). Habil. Univ. Wien, 1891. [Laozi. Dao de jing]. [Füh 1] 1891 Kühnert, Franz. Über die Bedeutung der drei Perioden Tschang, Pu und Ki ; sowie über den Elementen- und den sogenannten Wahlcyclus bei den Chinesen. (Wien : F. Tempsky, 1891). (Sitzungsberichte der kaiserlichen Akademie der Wissenschaften in Wien. Phil.-hist. Classe ; Bd. 125, H. 4). [Deu] 1894 Kühnert, Franz. Die chinesische Sprache zu Nanking. (Wien : Tempsky, 1894). [Nanjing]. [Füh 1] 1895 Kühnert, Franz. Die Philosophie des Kong-dsy (Confucius) auf Grund des Urtextes : ein Beitrag zur Revision der bisherigen Auffassungen. (Wien : Tempsky, 1895). [Füh 1] 1896 Kühnert, Franz. Über den Rhytmus im Chinesischen. (Wien : Gerold's Sohn, 1896). [Füh 1] 1898 Kühnert, Franz. Syllabar des Nanking-Dialectes oder der correcten Aussprache sammt Vocabular zum Studium der hochchinesischen Umgangssprache. (Wien : Hödler, 1898). [Nanjing]. [Füh 1] 1900 Kühnert, Franz. Zur Kenntnis der chinesischen Musik. In : Wiener Zeitschrift für die Kunde des Morgenlandes ; Bd. 14 (1900). [Füh 1] 1901 Kühnert, Franz. Über die von den Chinesen Tê-sing oder Tugendgestirn genannte Himmelserscheinung. (Wien : Gerold's Sohn, 1901). [Füh 1] 1905 Kühnert, Franz. Zur Umsetzung chinesischer Daten. In : T'oung-pao ; vol. 6 (1905), eine Abhandlung über chinesische Astronomie und zum chinesischen Kalenderwesen. [Füh 1]

Bibliographie : erwähnt in 1902-1906 Zach, Erwin von. Lexicographische Beiträge. [Teil I-IV]. (Pekin : [s.n.], 1902-1906). [Enthält] : 1.I. Weitere Ergänzungen zu Giles' Dictionary. 1.II. Tibetische Ortsnamen. 2. Astronomisch-Chinesisches. 3. Zu Kühnert's : Über den Rhythmus im Chinesischen. 4. Ein Gedicht Po Chü-i's und seine Übersetzung durch Pfizmaier. III.1. Weiter Ergänzungen zu [Herbert A.] Giles' Dictionary. III.2. Manchurica. III.3 Tibetische Oro- und Hydrographie. IV.1. Weitere Ergänzungen zu [Herbert A.] Giles' dictionary. IV.2. Noch ein Gedicht Po-chü-i's. [Bo Juyi]. Diss. Univ. Wien, 1909 [Teil 1-2].

Kühnle, Karl (1867-1944) : Lehrer des Missionshauses der Basler Mission Bibliographie : Autor 1896 Kühnle, Karl. Die Arbeitsstätten der Basler Mission in Indien, China, Goldküste und Kamerun. (Basel : Verl. der Missionsbuchhandlung, 1896). [WC]

Külb, Philipp H. = Külb, Philipp Hedwig (Mainz 1806-1869 Mainz) : Bibliothekar, Archivar, Autor, Übersetzer Bibliographie : Autor 1868 Külb, Philipp Hedwig. Fernand Mendez Pinto's abenteuerliche Reise durch China : die Tartarei, Siam, Pegu und andere Länder des östlichen Asiens. (Jena : Costenoble, 1868). [Fernão Mendez Pinto]. https://catalog.hathitrust.org/Record/100620952. [WC]

Kullgren, Nils (Skillingmark, Schweden 1869-1940 Rickomberga) : Missionar Report Title - p. 535 of 558

Biographie 1893-nach Nils Kullgren ist Missionar in Hohot (Shanxi). [Int] 1896

Kulling, Monica (Vancouver, B.C. 1952-) : Kinderbuchautorin Bibliographie : Autor 1999 [Hugo, Victor]. Bei can shi jie. Weiduo Yugou yuan zhu ; Moniga Kelin [Monica Kulling] gai xue ; Wang Xinhui yi. (Taizhong : San jiu chu ban she, 1999). Übersetzung von Hugo, Victor. Les misérables. Vol. 1-5. (Paris : Pagnerre, 1862). Գ † [WC]

Kulp, Daniel Harrison (Pennsylvania 1881-1980 Seattle, Wash.) : Professor of Sociology, Baptistischer Missionar Biographie 1913-1923 Daniel Harrison Kulp ist Professor of Sociology, University of Shanghai. [Who2,Int]

Bibliographie : Autor 1925 Kulp, Daniel Harrison. Country life in South China; the sociology of familism. (New York, N.Y. : Bureau of Publications, Teachers College, Columbia University, 1925). [WC]

Kümmel, Otto = Kümmel, Heinrich Otto (Blankenese 1874-1952 Mainz) : Professor für ostasiatische Kunstgeschichte Universität Berlin, Direktor der ostasiatischen Abteilung Museums für Völkerkunde Berlin, Generaldirektor der Staatlichen Museen Berlin Biographie 1901 Otto Kümmel promoviert in Kunstgeschichte an der Universität Freiburg i.B. [Küm1] 1901-1906 Otto Kümmel arbeitet in Museen in Hamburg und Freiburg i.B. [Küm1] ????-1901 Otto Kümmel studiert Kunstgeschichte an den Universitäten Freiburg i.B., Bonn und Paris. [Küm1] 1906-1909 Otto Kümmel hält sich für einen Studienaufenthalt in China und Japan auf. [Küm1,Seck10] 1906-1909 Otto Kümmel ist Direktorials-Assistent an der Ostasiatischen Abteilung des Museums für Völkerkunde in Berlin und hält Vorträge über ostasiatische Kunst am Courtauld Institute of Art in London. [Wie] 1909-1926 Otto Kümmel hat die Leitung für die ostasiatischen Sammlungen des Museums für Völkerkunde in Berlin. [Küm1] 1912-1933 Otto Kümmel ist Gründer und Herausgeber der Ostasiatische Zeitschrift. [Küm1] 1926 Gründung der Gesellschaft für Ostasiatische Kunst durch Otto Kümmel in Berlin. [FUB] 1926-1927 Otto Kümmel hält sich für einen Studienaufenthalt in China und Japan auf. [Küm1] 1927-1945 Otto Kümmel ist Professor für Geschichte der ostasiatischen Kunst und Archäologie an der Ludwig-Maximilians-Universität München. [Goe1,FUB] 1929 Otto Kümmel organisiert die chinesische Ausstellung in Berlin. [Küm1] 1933-1941 Otto Kümmel ist Direktor ist Leiter des Museums für Völkerkunde Berlin. [FUB,Goe1] 1934 Otto Kümmel organisiert die Ausstellung chinesischer Malerei in Berlin. [Küm1] Report Title - p. 536 of 558

1939-1945 Otto Kümmel ist Generaldirektor der Staatlichen Museen Berlin. [FUB]

Bibliographie : Autor 1901 Kümmel, Otto. Ägyptische und mykenische Pflanzenornamentik. (Freiburg i.B. : C.A. Wagner's Universitäts-Buchdruckerei, 1901). Diss. Univ. Freiburg i.B., 1901. [KVK] 1910 Kümmel, Otto. Meisterwerke chinesischer und japanischer Kunst. (Stuttgart : Deutsche Verlags-Anstalt, 1910). 1912- Ostasiatische Zeitschrift. Jg. 1-10 (1912-1922/1923). (Berlin : Oesterheld, 1912-1923). Früher : Mitteilungen der Gesellschaft für Ostasiatische Kunst. Hrsg. von Otto Kümmel und William Cohn. N.S. Vol. 1-18 (1924-1942/1943). (Berlin : Deutsche Gesellschaft für Ostasiatische Kunst, 1924-1943). Mitteilungen der Gesellschaft für Ostasiatische Kunst. Nr. 1-Nr. 30 (1992-2000). (Berlin : Deutsche Gesellschaft für Ostasiatsche Kunst, 1992-2000). Ostasiatische Zeitschrift. Nr. 1- (2001-). (Berlin : Deutsche Gesellschaft für Ostasiatische Kunst, 2001-). [KVK] 1921 Kümmel, Otto. Die Kunst Ostasiens. Mit 168 Tafeln und 5 Text Abbildungen. (Berlin : B. Cassirer, 1921). (Die Kunst des Ostens ; Bd. 4). 1925 Kümmel, Otto. Ostasiatisches Gerät. Ausgewählt und beschrieben von Otto Kümmel ; mit einer Einführung von Ernst Grosse ; mit 140 Tafeln und 4 Textabbildungen. (Berlin : B. Cassirer, 1925). (Die Kunst des Ostens ; Bd. 10). 1928 Kümmel, Otto. Altchinesische Malerei. (Berlin : Otto Burchard and Co., 1928). 1928 Kümmel, Otto. Chinesische Bronzen aus der Abteilung für Ostasiatische Kunst an den Staatlichen Museen Berlin. (Berlin : A. Frisch, 1928). 1929 Ausstellung chinesischer Kunst. Veranstaltet von der Gesellschaft für Ostasiatische Kunst und der Preussischen Akademie der Künste, Berlin 12. Jan.-2. April 1929. Einführung von Otto Kümmel. (Berlin : Würfel Verlag, 1929). 1929 Die Sammlung Dr. A. Breuer : ostasiatische Kunst. Eingeleitet von Otto Kümmel. (Berlin : P. Cassirer und H. Helbing, 1929). (Handbuch der Kunstwissenschaft). 1929 Kümmel, Otto. Chinesische Kunst. (Berlin : Akademie der Künste, 1929). 1929 Kümmel, Otto. Die Kunst Chinas, Japans und Koreas. (Wildpark-Potsdam : Akademische Verlagsgesellschaft Athenaion, 1929). 1930 Chinesische Kunst : zweihundert Hauptwerke der Ausstellung der Gesellschaft für Ostasiatische Kunst in der Preussischen Akademie der Künste, Berlin 1929. Hrsg. von Otto Kümmel. (Berlin : B. Cassirer, 1930). 1930 Kümmel, Otto. Jörg Trübner zum Gedächtnis : Ergebnisse seiner letzten chinesischen Reisen. Bearbeitet und hrsg. von Otto Kümmel. (Berlin : Klinkhardt & Biermann, 1930). [Jörg Trübner]. 1934 Ausstellung chinesischer Malerei der Gegenwart. Veranstaltet unter Förderung durch die Regierung der Chinesischen Republik, von der Gesellschaft für Ostasiatische Kunst, und der Preussischen Akademie der Künste, Berlin 10. Jan.-4. März 1934. Vorrede von Otto Kümmel. (Berlin : Würfel Verlag, 1934).

Bibliographie : erwähnt in 1952 Seckel, Dietrich. Otto Kümmel. In : Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens ; No 72 (1952). [AOI] 1954 Lippe, Aschwin. Otto Kümmel. In : Ars orientalis ; vol. 1 (1954). [AOI] Report Title - p. 537 of 558

1983-1984 Bibliographien zur ostasiatischen Kunstgeschichte in Deutschland. Zusammengestellt von Hartmut Walravens. (Hamburg : C. Bell, 1983-1984). (Han-pao Tung Ya shu chi mu lu ; 21, 27, 28). Bd. 1 : Adolf Fischer, Frieda Fischer, Karl With, Ludwig Bachhofer. Bd. 2 : Alfred Salmony. Bd. 3 : Otto Kümmel.

Kummer, Manfred (Planitz 1928-2012) : Deutscher Elektroingenieur, Professor für Hochfrequenztechnik Bibliographie : Autor 1966 Kummer, Manfred. Hong Kong : mit Besuch von Macao. (München : Verlag Volk und Heimat, 1966). [WC]

Kun-legs, Brug-pa (15. Jh.) : Tibetischer Philosoph, Dichter Bibliographie : Autor 1972 Kun-legs, Brug-pa. Vie et chants. Traduit du tibétain et annoté par R[olf] A. Stein. (Paris : G.-P. Maisonneuve et Larose, 1972). (Collection Unesco d'oeuvres représentatives). 1974 Stein, Rolf A. Le texte tibétain de Brug-pa Kun-legs. In : Zentralasiatische Studien ; Bd. 7 (1973). [KuoL]

Kundera, Milan (Brünn, Tschechoslowakei 1929-) : Schriftsteller Biographie 1930-2000 Milan Kundera in China. Song Binghui : Kundera inspired Chinese intellectuals to reflect on identity and responsibility, and to the communist practice by offering a unique perspective different from that of the Soviet Union, West and China. His influence on Chines writers are mostly implicit, latent and philosophical in domains of fictional concepts, construction of plots, representation and style. Han Shaogong realized from the very beginning that Chinese readers particularly needed Kundera because of the similarities between China and the socialist Czechoslovakia described by Kundera. [SonB1]

Bibliographie : Autor 1987 Jing zi de gu shi : dang dai shi jie duan pian xiao shuo xuan di 2 ji. Zheng Shusen [William Tay] bian. (Taibei : Er ya chu ban she, 1987). (Er ya cong shu ; 212). [Enthält Kurzgeschichten von Carson McCullers, Jorge Luis Borges, Patrick White, Ilse Aichinger, Milan Kunera, Doris Lessing, Veijo Meri, Michel Tournier, Ruan Rulfo, Tadeusz Borowski, Vasily Aksyonov]. ԴY'˂€ : ž¥ †34567Œ2¶ [WC] 1987 [Kundera, Milan]. Sheng ming zhong bu neng cheng shou zhi qing. Han Shaogong, Han Gang yi. (Beijing : Zuo jia chu ban she, 1987). (Zuo jia can kan cong shu). Übersetzung von Kundera, Milan. Nesnesitelna lehkost byti. = Neznosna lahkost bivanja : roman. (Ljubljana : Mladinska knijga, 1985). = Die unerträgliche Leichtigkeit des Seins. (München : Hanser, 1984). .ޔȜNjԵԶvԷ [WC] 1991 [Kundera, Milan]. Sheng huo zai bie chu : quan yi ben. Milan Kundela zhu ; Jing Kaixuan, Jing Liming yi. (Beijing : Zuo jia chu ban she, 1991). (Zuo jia can kao cong shu). Übersetzung von Kundera, Milan. Zivot je jinde. (Toronto : sixty-Eight Publ., 1979). .ȐMԸԹ Report Title - p. 538 of 558

1999 [Kundera, Milan]. Bu xiu. Milan Kundera zhu ; Wang Zhensun, Zheng Kelu yi. (Changchun : Shi dai wen yi, 1999). (Shi jie wen xue ming zhu). Übersetzung von Kundera, Milan. Besmrtnost. (Sarajevo : Veselin Maslesta, 1991). (Biblioteka Svetski pisci). = Kundera, Milan. Die Unsterblichkeit : Roman. (München : Hanser, 1990). Ȝϯ [WC] 2003 [Kundera, Milan]. Yake he ta de zhu ren : chu xiang Dideluo zhi jing de san mu ju. Kundela zhu ; Guo Hong’an yi. (Shanghai : Shanghai yi wen chu ban she, 2003). (Milan Kundela zuo pin xi lie). Übersetzung von Kundera, Milan. Jakub a jeho pán : pocta Denisi Diderotovi. (Brno : Atlantis, 1981). = Kundera, Milan. Jacques et son maître : hommage à Denis Diderot en trois actes. (Paris : Gallimard, 1981). ɲÓԟ'Ƒ_ : ǟӃ҂1 gԺ'Ç̏ [WC] 2003 [Kundera, Milan]. Yake he ta de zhu ren : xian Geng De Lo zhe jin de shan mou jue. Milan Kundera ; Wai Chexui yi. (Taibei : Crown, 2003). Übersetzung von Kundera, Milan. Jakub a jeho pán : pocta Denisi Diderotovi. (Brno : Atlantis, 1981). = Kundera, Milan. Jacques et son maître : hommage à Denis Diderot en trois actes. (Paris : Gallimard, 1981). ɲÓԟ'Ƒ_ [WC]

Küng, Hans (Sursee, Luzern 1928-) : Theologe, Priester Bibliographie : Autor 1967 [Küng, Hans]. Wei shi shi jie xiang xin. Hansi Kun zhu ; Luo Wensen yi. (Xianggang : Xianggang gong jiao zhen lixue hui, 1967). Übersetzung von Küng, Hans. Damit die Welt glaube : Briefe an junge Menschen. (München : Pfeiffer, 1962). ύˁ †ԻÍ [WC] 1988 Küng, Hans ; Ching, Julia. Christentum und chinesische Religion. [Übersetzung der Texte von Julia Ching aus dem Englischen von Madina von Bülow, Klaus Hoch und Katharina Elliger]. (München ; Zürich : Piper, 1988). = Küng, Hans, Ching, Julia. Christianity and Chinese religions. Transl. from the German by Peter Beyer. (New York, N.Y. : Doubleday and Collins, 1989). 1989 Kong, Hansi (Küng, Hans) ; Qin, Jiayi [Ching, Julia]. Zhongguo zong jiao yu Jidu jiao. (Xianggang : San lian shu dian, 1989). (San lian jing xuan). Übersetzung von Küng, Hans ; Ching, Julia. Christentum und chinesische Religion. [Übersetzung der Texte von Julia Ching aus dem Englischen von Madina von Bülow, Klaus Hoch und Katharina Elliger]. (München ; Zürich : Piper, 1988). ”—ċ Eãƌ 1995 [Küng, Hans ; Böll, Heinrich]. Shen xue yu dang dai wen yi si xiang. Hansi Kun, Bo’er deng zhu ; Su Fei, Diao Chengjun yi. (Shanghai : Sheng huo, du shu, xin zhi Shanghai san lian shu dian, 1995). [Religion und Literatur]. ÙôĊă¥‡ðÒǸ [WC] 1995 [Küng, Hans]. Jidu jiao da si xiang jia. Hansi Kun zhu ; Bao Limin yi. (Xianggang : Han yu Jidu jiao wen hua yan jiu suo, 1995). Übersetzung von Küng, Hans. Grosse christliche Denker. (München : Piper, 1994). [Enthält : Paulus, Origen, Augustinus, Thomas Aquinas, Martin Luther, Friedrich Schleiermacher, Karl Barth]. ãƌƈÒǸ* [WC] 1996 [Barth, Karl ; Küng, Hans]. Mochate : yin yue de shen xing yu chao yan di zong ji. Ka'er Bate, Hansi Kun zhu ; Zhu Yanbing, Li Chengyan yi. (Shanghai : Sheng huo, du shu, xin zhi Shanghai san lian shu dian ; Xianggang : Han yu Jidu jiao wen hua yan jiu suo, 1996). (Jidu jiao xue shu yan jiu wen ku). Übersetzung von Barth, Karl. Wolfgang Amadeus Mozart, 1756/1956. (Zollikon : Evangelischer Verlag, 1956). Küng, Hans. Mozart : Spuren der Transzendenz. (München : Piper, 1991). (Serie Piper). ъԼ : ˕Խ'ÙſĊʄʐ'Ծ [WC] Report Title - p. 539 of 558

1996 [Küng, Hans]. Shi jie lun li gou xiang. Hansi Kun zhu ; Zhou Yi yi. (Xianggang : San lian shu dian you xian gong si, 1996). Übersetzung von Küng, Hans. Projekt Weltethos. (München : Piper, 1990). †ƎƏƸǸ [WC] 2003 [Küng, Hans]. Shangdi cun zai ma ? : jin dai yi lai Shangdi wen ti zhi hui da. Hansi Kun zhu ; Sun Xiangchen yi. (Xianggang : Dao feng shu she, 2003). (Dao feng yi cong ; 3-4). Übersetzung von Küng, Hans. Existiert Gott ? : Antwort auf die Gottesfrage der Neuzeit. (München : R. Piper, 1978). ĶƵǶMԿ?: ˒¥ϩ̈́ĶƵȓȔvπՀ [WC] 2005 [Jens, Walter ; Küng, Hans]. Shi yu zong jiao. Yisi Kun, Waerte Yansi zhu ; Li Yongping yi. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 2005). Übersetzung von Jens, Walter ; Küng, Hans. Dichtung und Religion : Pascal, Gryphius, Lessing, Hölderlin, Novalis, Kierkegaard, Dostojewski, Kafka. (München : Kindler, 1985). [Dostoyevsky]. ĉĊċ [WC]

Kung, Pin-mei = Gong, Binmei = Kung, Pin-mei Ignatius (Shanghai 1901-2000 Stamford, Conn.) : Jesuit, Kardinal, Erzbischof von Shanghai Biographie 1930 Kung Pin-mei wird zum Priester geweiht. [Kung] 1949 Kung Pin-mei wird zum Bischof von Suzhou (Jiangsu) geweiht. [Kung1] 1950 Kung Pin-mei wird Bischof von Shanghai, Apostolischer Administrator von Suzhou (Jiangsu) und Nanjing. [Kung1] 1955-1985 Kung Pin-mei ist in Gefangenschaft. [Kung] 1979 Kung Pin-mei wird von Papst Johannes Paul II. zum Kardinal ernannt. [Kung] 1985-1987 Kung Pin-mei steht unter Hausarrest. [Kung] 1987-2000 Kung Pin-mei lebt in Stamford, Conn. bei seinem Neffen. [Kung]

Bibliographie : erwähnt in 2006 A brief biography of his emincence Ignatius Cardinal Kung Pin-Mei : hppt://www.cardinalkungfoundation.org/biography/. 2006 Cardinal Kung Pin-Mei : http://www.catholic-pages.com/hierarchy/cardinal_kung.asp.

Kunst, Arthur E. = Kunst, Arthur Egon (1934-) Biographie Report Title - p. 540 of 558

1969 Kunst, Arthur E. A critical analysis of Witter Bynners "A night mooring near Maple bridge" [ID D32342]. Zhang Ji. "While I watch the moon go down, a crow caws through the frost ; Under the shadows of maple-trees, a fisherman moves with his torch ; And I hear, from beyond Su-chou, from the temple on Cold Mountain ; Ringing for me, here in my boat, the midnight bell." Bynner's poem makes a typically modern effort to translate the conventional and personal vers of the Chinese into modern English rhythm. He does have sensitivity to phonetic patterns. The poem is just too short to properly set out a panoply of English sounds. Whereas the English has spaces at uneven points in the sequence, the lines are pulled apart onto separate planes, torn up in the interior by punctuation marks at odd intervals, and rung up and down from lower case to capital letters. All of which, like all of the Chinese, is very conventional. Categorizing the grammatical functions of Classical Chinese has never been easy. Bynner's poem has a similar grammatical structure : two clauses, one clause, and an extended clause. The huge preponderance of noun-functioning words in the Chinese is not matched by Bynner's major tribute to English convention occurs : explicit subjects for verbs, enumerative articles for nouns, and directional prepositions for precisioning relationships. The Chinese seems quite precise about objects, the English distracts us from the objects by being precise about number, position, direction, and observer. One must similarly explore the relations of things in space and in time ; the result is to see how the Bynner version, unlike the Chinese, insists on placing everything for the reader. The very lack of enumeration in the Chinese underlies the feeling of reverberating sounds and lights that leads ultimately to the echo at the end. And the freedeom from grammatically explicit relations keeps each new object ready for a number of possible ways of fitting into the existing context. The overall effect in the Chinese was a series of eruptions, and impression of instability and strangeness ; in the English, the same pervading night gives the effect of the ominous, partially through the self-conscious nervousness of the traveller, partially through the definite but unaccounted-for relation of the actions observed. [Byn5]

Bibliographie : Autor 1969 Kunst, Arthur E. A critical analysis of Witter Bynners "A night mooring near Maple bridge". In : Tsing hua journal of Chinese studies, vol. 7 (1968-1969). http://nthur.lib.nthu.edu.tw/retrieve/72584/JA01_1968_p114.pdf. [AOI]

Kuntze, Hertha (um 1966) Bibliographie : Autor 1966 Kuntze, Hertha. Kung Hsien. Diss. Univ. Köln, 1966. [Gong Xian]. [WC]

Kunz, George Frederick (1856-1932) : Amerikanischer Mineraloge Bibliographie : Autor 1906 The Bishop collection : investigations and studies in jade. Ed. by George Frederick Kunz, Stephen W. Bushell [et al.]. Vol. 1-2. (New York, N.Y. : De Vinne Press, 1906). [Heber Reginald Bishop]. [WC]

Kunze, Johann Adolf (Streese, Meseritz 1862-1922 Qingdao) : Missionar Berliner Mission, Schuhmacher Biographie 1888-1922 Johann Adolf Kunze ist Missionar der Berliner Mission in China. [SunL1] Report Title - p. 541 of 558

1890-1898 Johann Adolf Kunze und Carl Johannes Voskamp sind als Missionare in Zhoutang'ao (Shangdong) tätig. 1898 Johann Adolf Kunze, Carl Johannes Voskamp und Wilhelm Lutschewitz sind als Missionare in Qingdao (Shandong) tätig. [Men 1]

Kunze, Wilhelm (Qingdao 1898-) : Missionar Berliner Mission, Lehrer Biographie 1926-1934 Wilhelm Kunze ist Missionar und Lehrer der Berliner Mission 1926-1927 am Predigerseminar in Guangzhou, 1927-1934 in Shijiao. [LehH1:S. 92, 95, 124]

Kuo, Helena (Macao 1911-1999 Taibei) : Chinesisch-amerikanische Schriftstellerin, Übersetzerin Bibliographie : Autor 1948 Lau, Shaw [Lao, She]. The quest for love of Lao Lee. Transl. from the Chinese by Helena Kuo. (New York, N.Y. : Reynal & Hitchcock, 1948). Übersetzung von Lao, She. Li Hun. (Shanghai : Liang you tu shu yin shua gong si, 1933). Ձӛ [WC] 1952 Lau, Shaw [Lao, She]. The drum singers. Transl. from the Chinese by Helena Kuo. (New York, N.Y. : Harcourt, Brace, 1952). = Lao, She. Gu shu yi ren. (Beijing : Ren min wen xue chu ban she, 1980). [Erstauflage in Englisch]. Ղ±ð_ [WC]

Kuo, Heng-yü = Guo, Hengyu (Qingdao 1929-) : Sinologe, Professor für Sinologie an der Freien Universität Berlin Biographie 1888-1889 Kuo Heng-yü ist Gastprofessor an der National Taiwan University. [Kuo] 1948 Kuo Heng-yü studiert Politikwissenschaft an der staatlichen Universität Changchun in Beijing. Infolge des Bürgerkriegs muss er sein Studium abbrechten. [Kuo] 1952 Kuo Heng-yü besteht das Abschlussexamen für Politikwissenschaft am Taiwan Provincial College in Taipei. [Kuo] 1952-1954 Kuo Heng-yü studiert Politikwissenschaft am Taiwan Provincial Colllege in Taipei. [Kuo] 1956-1959 Kuo Heng-yü studiert Publizistik an der Sophia Universität in Tokyo. [Kuo] 1959 Kuo Heng-yü erhält das Diplom für Publizistik der Sophia Universität in Tokyo. [Kuo] 1959 Kuo Heng-yü studiert Sozialwissenschaften an der staatlichen Universität Tokyo. [Kuo] 1960 Kuo Heng-yü studiert Publizistik, neuere Geschichte und Japanologie an der Universität Münster. [Kuo] 1960-1963 Kuo Heng-yü studiert Publizistik, neuere Geschichte und Japanologie an der Freien Universität Berlin. [Kuo] 1963 Kuo Heng-yü promoviert in Japanologie und Publizistik an der Freien Universität Berlin. [Kuo] 1964 Kuo Heng-yü ist wissenschaftlicher Assistent am Ostasiatischen Seminar der Freien Universität Berlin und Mitarbeiter bei der Deutschen Welle Köln. [Kuo] 1965-1970 Kuo Heng-yü hat einen Lehrauftrag am Ostasiatischen Seminar der Freien Universität Berlin. [Leut10] Report Title - p. 542 of 558

1968 Kuo Heng-yü habilitiert sich in Sinologie an der Universität Tübingen und wird Akademischer Rat an der Freien Universität Berlin. [Kuo] 1970-1973 Kuo Heng-yü ist Mitglied des Wissenschaftlichen Beirats der Deutschen Gesellschaft für Ostasienkunde Hamburg. [Kuo] 1971-1994 Kuo Heng-yü ist Professor für Sinologie an der Freien Universität Berlin. [Kam] 1972 Kuo Heng-yü wird deutscher Staatsbürger. [Kuo] 1975-1976 Kuo Heng-yü ist Mitglied des Fachbereichsrates des Fachbereisch 11 der Freien Universität Berlin. [Kuo] 1977-1978 Kuo Heng-yü ist stellvertretender Direktor der Wissenschaftlichen Einrichtung 04 des Fachbereichs 11 der Freien Universiät Berlin. [Kuo] 1983-1985 Kuo Heng-yü ist stellvertretender Dekan des Fachbereichs Philosophie und Sozialwissenschaften II der Freien Universität Berlin. [Kuo] 1983-1994 Kuo, Heng-yü ist Gründer und Herausgeber der Berliner China-Studien. [Leut10] 1987-1989 Kuo Heng-yü ist Mitglied des Akademischen Senats der Freien Universität Berlin. [Kuo] 1990-1992 Kuo Heng-yü ist Mitglied des European Reviewing Committee, Chiang Ching-kuo Foundation for International Scholarly Exchange, Taipei. [Kuo] 1990-1993 Kuo Heng-yü ist geschäfsführender Direktor der Wissenschaftlichen Einrichtung 05 des Fachbereichs Philosophie und Sozialwissenschaften II der Freien Universität Berlin. [Kuo] 1992- Kuo Heng-yü ist Berater des European Reviewing Committee, Chiang Ching-kuo Foundation for International Scholarly Exchange, Taipei. [Kuo] 1993-1994 Kuo Heng-yü ist Adviser der Foundation of China Studies, Hong Kong. [Kuo]

Bibliographie : Autor 1962 Kuo, Heng-yü. Die japanische Pressekontrolle in der Mandschurei von 1931 bis 1941. (Berlin : E. Reuter, 1963). Diss. Univ. Berlin, 1963. 1967 Kuo, Heng-yü. China und die Barbaren : eine geistesgeschichtliche Standortbestimmung. (Pfullingen : Neske, 1967). 1968 Kuo, Heng-yü. Maos Kulturrevolution : Analyse einer Karikatur. (Pfullingen : Neske, 1968). (Politik in unserer Zeit ; 10). [Mao Zedong]. 1975 Kuo, Heng-yü. Maos Weg zur Macht und die Komintern am Beispiel der "Antijapanischen Einheitsform" 1931-1938 ; mit der Schrift 'Über die neue Periode' von Mao Tse-tung und anderen Dokumenten. (Paderborn : F. Schönigh, 1975). (Sammlung Schönigh zur Geschichte und Gegenwart). [Mao Zedong]. 1979 Der ewige Fluss : chinesische Erzählungen aus Taiwan. Hrsg. von Kuo Heng-yü. (München : Minerva Publikation, 1986). (Berliner China-Studien ; 9). 1979 Kuo, Heng-yü. Die Komintern und die chinesische Revolution : die Einheitsfront zwischen der KP Chinas und der Kuomintang 1924-1927. (Paderborn : Schöningh, 1979). (Sammlung Schöningh zur Geschichte und Gegenwart). [Guomindang]. 1983 Lao, She. Blick westwärts nach Changan. Hrsg. von Kuo Heng-yü ; übersetzt aus dem Chinesischen von Ursula Adam [et al.]. (München : Minerva Publikation, 1983). (Berliner China-Studien ; 1). Übersetzung von Lao, She. Xi wang Chang'an. ȕɶuű 1986 Beiträge zu den deutsch-chinesischen Beziehungen. Hrsg. von Kuo Heng-yü und Mechthild Leutner. (München : Minerva Publikation, 1986). (Berliner China-Studien ; 12). Report Title - p. 543 of 558

1986 Von der Kolonialpolitik zur Kooperation : Studien zur Geschichte der deutsch-chinesischen Beziehungen. Hrsg. von Kuo Heng-yü. (München : Minerva Publikation, 1986). (Berliner China Studien ; 13). [Enthält] : Yin, Xuyi. Zur Verbreitung des Marxismus in China. 1987 Berlin und China : dreihundert Jahre wechselvolle Beziehungen. Hrsg. von Kuo Heng-yü. (Berlin : Colloquium Verlag, 1987). (Wissenschaft und Stadt ; Bd. 3) [AOI] 1988 Deutsch-chinesische Beziehungen 1928-1938 : eine Auswertung deutscher diplomatischer Akten. Hrsg. von Kuo Heng-yü ; bearb. von Frank Suffa-Friedel ; unter Mitwirkung von Cornelia Anderer und Werner Meissner. (München : Minerva-Publikation, 1988). (Berliner China-Studien ; Bd. 17). [KVK] 1991 Deguo wai jiao dan an : 1928-1938 nian zhi Zhong De guan xi. (Taibei Shi : Zhong yang yan jiu yuan jin dai shi yan jiu suo, 1991). (Zhong yang yan jiu yuan jin dai shi yan jiu suo shi liao cong kan ; 11). Übersetzung von Deutsch-chinesische Beziehungen 1928-1938 : eine Auswertung deutscher diplomatischer Akten. Hrsg. von Kuo Heng-yü ; bearb. von Frank Suffa-Friedel ; unter Mitwirkung von Cornelia Anderer und Werner Meissner. (München : Minerva-Publikation, 1988). (Berliner China-Studien ; Bd. 17). [KVK] 1991 Deutsch-chinesische Beziehungen vom 19. Jahrhundert bis zur Gegenwart : Beiträge des Internationalen Symposiums in Berlin. Hrsg. von Kuo Heng-yü und Mechthild Leutner. (München : Minerva Publikation, 1991). (Berliner China-Studien ; 19). [Enthält : Françoise Kreissler. Exil in Shanghai]. [AOI] 1992 Kuo, Heng-yü. Deyizhi di guo shi hua. (Taibei Shi : Saratoga, 1992). Geschichte Deutschlands. 1993 Kuo, Heng-yü. Tong yi hou de Deguo. (Taibei Shi : San min shu ju, 1993). (San ming cong kan ; 54). [Abhandlung über deutsche Politik und Regierung]. ̀ϒ'1— 1994 Deutschland und China : Beiträge des Zweiten Internationalen Symposiums zur Geschichte der deutsch-chinesischen Beziehungen, Berlin 1991. Hrsg. von Kuo Heng-yü und Mechthild Leutner. (München : Minerva Publikation, 1994). (Berliner China-Studien ; 21). 1996 Kuo, Heng-yü. E gong Zhongguo ge ming mi dang : 1920-1925. (Taibei Shi : Dong da tu shu gong si, 1996). (Cang hai cong kan). [Geschichte der Beziehungen Chinas zur Soviet Union]. ˚̨”—̛ÞЕՃ : ǃʛՄ--ǃʛĥ

Bibliographie : erwähnt in 1989 China : Nähe und Ferne : deutsch-chinesische Beziehungen in Geschichte und Gegenwart : zum 60. Geburtstag von Kuo Heng-yü. Bettina Gransow, Mechthild Leutner (Hrsg.). (Frankfurt a.M. : P. Lang, 1989). [AOI]

Kuo, Hui (um 1950) Bibliographie : Autor 1977 Ma vie. Traduction, présentation et notes, choix des 190 photogrammes par Marie-Claire Quiquemelle. (Hong Kong : Centre de publication Asie orientale, 1977). [Film Wo zhe yi bei zi von Shi Hui 1950, nach einer Novelle von Lao She]. ɴՅՆY [KuoQ]

Kuo, Liying (um 2000) Kuo, Pingwen = Kuo, Ping-wen (1880-1969) : Präsident Nanjing Southeast University Report Title - p. 544 of 558

Biographie 1908-1914 Kuo Pingwen studiert am Teachers College, Columbia University, N.Y. und ist Vorsitzender der Association of the Chinese Students in America. [Colu] 1914 Kuo Pingwen promoviert an der Columbia University, N.Y. [Colu] 1915 Kuo Pingwen kehrt nach China zurück. [Colu] 1918 Kup Pingwen wird Präsident der Nanjing Normal School und der Nanjing Southeast University. [Colu] 1926 Gründung des China Institute in America in New York, N.Y. durch Kuo Pingwen, John Dewey und Hu Shi. [Colu]

Kuo, Shien-yen = Guo, Xianyan (um 1930) Bibliographie : Autor 1930 Kuo, Shien-yen [Guo, Xianyan] ; Hinkel, Karl. 4600 Jahre China : seine politischen, wirtschaftlichen und kulturellen Verhältnisse ; nebst einer Vorbemerkung über die chinesische Sprache und Schrift von Gu Bau-tschang. (Göttingen : Verlag Öffentliches Leben, 1930). [Gu Baochang]. [WC] 1930 Kuo, Shien-yen. Kapitalismus und Grundeigentum in China. (Gelnhausen : Wettig, 1930). Diss. Univ. Frankfurt a.M. 1930. [Guo, Xianyan]. [WC]

Kuo, Siao Chung (um 1934) Bibliographie : Autor 1934 Kuo, Siao Chung. Das Problem der Jugendpflege in China. Diss. Univ. Berlin, 1934). MS. [WC]

Kuo-Quiquemelle, Marie-Claire = Quiquemelle, Marie-Claire (Paris 1937-) : Sinologin, Chercheuse Centre national de la recherche scientifique Biographie 1958-1950 Marie-Claire Kuo-Quiquemelle studiert Geschichte und Geographie an der Université de Lyon. [KuoQ] 1960 Marie-Claire Kuo-Quiquemelle erhält das Licence d'enseignement d'histoire et géographie. [KuoQ] 1960-1961 Marie-Claire Kuo-Quiquemelle unterrichtet Geschichte und Geographie in Paris. [KuoQ] 1962-1965 Marie-Claire Kuo-Quiquemelle hält sich in der Schweiz, Italien und Amerika auf. [KuoQ] 1969 Marie-Claire Kuo-Quiquemelle erhält das Chinesisch-Diplom der Ecole des langues orientales vivantes. [KuoQ] 1970 Marie-Claire Kuo-Quiquemelle wird ingénieur d'étude am Centre national de la recherche scientifique. [KuoQ] 1970-1979 Marie-Claire Kuo-Quiquemelle ist Mitglied der Equipe de recherche sur la Chine contemporaine der Université Paris 7. [KuoQ] 1975 Marie-Claire Kuo-Quiquemelle erhält die Maîtrise de chinois der Université Paris 7. [KuoQ] 1979 Marie-Claire Kuo-Quiquemelle gründet das Centre de documentation sur le cinéma chinois. [Int] Report Title - p. 545 of 558

1979-1983 Marie-Claire Kuo-Quiquemelle ist Mitglied der Equipe de recherche sur les manuscrits de Dunhuang. [KuoQ] 1983-1984 Marie-Claire Kuo-Quiquemelle wird während drei Monaten beauftragt, zusammen mit dem Centre Pompidou, am Institut national audiovisuel chinesische Fernsehtage vorzubereiten. [KuoQ] 1984 Marie-Claire Kuo-Quiquemelle ist am Centre Pompidou um einen Rückblick auf die chinesische Filmgeschichte vorzubereiten. [KuoQ] 1985-1996 Marie-Claire Kuo-Quiquemelle ist am Institut du monde soviétique et d'Europe centrale et orientale (Institut de recherche sur les nouvelles institutions et sociétés à l'Est) tätig. [KuoQ] 1987- Marie-Claire Kuo-Quiquemelle nimmt an Film-Festivalen, Kongressen teil und wird zu Film-Präsentationen eingeladen. [KuoQ] 1996-2003 Marie-Claire Kuo-Quiquemelle ist an der Unité de recherche associée, dann an der Ecole pratique des hautes études und am Centre national de la recherche scientifique tätig. [KuoQ]

Bibliographie : Autor 1977 Ma vie. Traduction, présentation et notes, choix des 190 photogrammes par Marie-Claire Quiquemelle. (Hong Kong : Centre de publication Asie orientale, 1977). [Film Wo zhe yi bei zi von Shi Hui 1950, nach einer Novelle von Lao She]. ɴՅՆY [KuoQ] 1982 Ombres électriques : panorama du cinéma chinois 1925-1982 : à travers une sélection de 60 films. [Direction et rédaction des fiches par Marie-Claire Quiquemelle avec la collaboration de Eric Trombert. (Paris : Centre de documentation sur le cinéma chinis, 1982). [KuoQ] 1985 Le cinéma chinois. Sous la direction de Marie-Claire Quiquemelle et Jean-Loup Passek ; textes de Geremie Barmé, Eric Trombert [et al.]. (Paris : Centre Georges Pompidou, 1985). 1985 Quiquemelle, Marie-Claire. Les frères Wan et 60 ans de cinéma chinois d'animation. Edition bilingue français-anglais. (Annecy : JICA, 1985). [KuoQ] 1991 Dictionnaire du cinéma. Sous la direction de Jean-Loup Passek. Nouv. éd. (Paris : Larousse, 1991/1995). [Marie-Claire Quiquemelle ist Mitarbeiterin]. [KuoQ] 1994 The education of a singer at the Beijing opera : a film. A production by Top Films and National Research Center, Paris ; written and directed by Marie-Claire Quiquemelle ; produced by Léone Jaffin. (Princeton, N.J. : Films for the humnanities & sciences, 1994). 2004 Quiquemelle, Marie-Claire ; Henry, Lionel. La Chine en Lozère : costumes de la province du Guizhou : catalogue d'exposition. (Marvejols : Conseil général de la Lozère, 2004). [KuoQ] 2005 Quiquemelle, Marie-Claire. Le théatre traditionnel chinois : l'opéra de Pékin. (Paris : Centre de documentation pédagogique, 1986). [Beijing]. [KuoQ]

Kupa, Miles (um 1999) : Australischer stellvertretender Sekretär Department of Foreign Affairs and Trade Biographie 1999 Gespräche über Australia-China Regional Security and Disarmament unter Miles Kupa und Wang Guangya in Beijing. [Tho2] 1999 Dritter bilateraler Menschenrechts Dialog in Beijing unter Miles Kupa und Yang Jiechi. [Tho2] 2000 Ashton Calvert und Yang Jiechi besuchen das 14. politische Beratungs-Treffen in Canberra. Yang Jiechi trifft Miles Kupa zum 4. Sino-Australian Human Rights Dialogue. [Tho2] Report Title - p. 546 of 558

Kupfer, Peter = Kupfer, Helmut Karl Peter (München 1946-) : Sinologe, Professor Institut für Interkulturelle Kommunikation, Ostasiatische Sprachen und Kulturen Johannes Gutenberg-Universität Mainz in Germersheim Biographie 1968-1969 Peter Kupfer ist in Ost-, Südost- und Südasien. [Kup] 1968-1971 Peter Kupfer studiert Indologie und Psychologie an der Universität Bonn. [Kup] 1971-1979 Peter Kupfer studiert Sinologie, Allgemeine Sprachwissenschaft und Indonesisch-Malaiisch an der Universität Bonn. [Kup] 1972 Peter Kupfer erhält das Diplom für Indonesisch am Seminar für Orientalische Sprachen der Universität Bonn. 1973-1974 Peter Kupfer hält sich für einen Studienaufenthalt am Chinese Language Institute der katholischen Furen-Universität in Taiwan auf. [Kup] 1974 Peter Kupfer erhält das Diplom für Chinesisch am Seminar für Orientalische Sprachen der Universität Bonn. [Kup] 1974-1976 Peter Kupfer studiert Japanologie an der Universität Bonn. [Kup] 1979 Peter Kupfer promoviert in Sinologie an der Universität Bonn. [Kup] 1980 Peter Kupfer ist wissenschaftlicher Mitarbeiter am Landesinstitut für Chinesische Sprache Bochum. [Kup] 1980-1982 Peter Kupfer hat einen Lehrauftrag für Chinesisch im Diplom-Übersetzer-Studiengang der Johannes Gutenberg-Universität Mainz in Germersheim. [Kup] 1981-1982 Peter Kupfer ist Gastdozent für deutsche Sprache und Kultur an der Hochschule für Maschinenbau in Shanghai. [Kup] 1982-1998 Peter Kupfer ist Akademischer Oberrat der Abteilung für Chinesische Sprache und Kultur der Johannes Gutenberg-Universität Mainz in Germersheim. [Kup] 1983- Peter Kupfer ist Vorstand des Fachverbandes Chinesisch und Herausgeber von Chinesischunterricht. (Chun). [Kup] 1985- Peter Kupfer ist Gründungsmitglied der ‚International Society for Chinese Language Teaching'. [Kup] 1988-1989 Peter Kupfer arbeitet für die Habilitation und hält sich für Forschungsaufenthalte in China auf. [Kup] 1990 Peter Kupfer habilitiert sich in Sinologie an der Universität Trier. [Kup] 1990- Peter Kupfer ist Mitherausgeber der SinoLinguistica. [Kup] 1991 Peter Kupfer ist Gastdozent am Institut für Angewandte Linguistik der Chinesischen Akademie der Sozialwissenschaften in Beijing. [Kup] 1992 Peter Kupfer habilitiert sich um an der Universität Mainz. [Kup] 1993 Peter Kupfer ist Gastdozent an mehreren japanischen Universitäten. [Kup] 1996 Peter Kupfer ist Gastdozent an mehreren Universitäten Nordost-Chinas. [Kup] 1996- Peter Kupfer ist Leiter und Vorstandsmitglied der Planung des ‚Chinesischen Zentrums Hannover'. [Kup] Report Title - p. 547 of 558

1998- Peter Kupfer ist Professor am Institut für Interkulturelle Kommunikation, Ostasiatische Sprachen und Kulturen, Arbeitsbereich Chinesisch der Johannes Gutenberg-Universität Mainz in Germersheim. [Kup] 1999-2000 Peter Kupfer ist Gastprofessor an der Linguistischen Fakultät der Pädagogischen Universität Huazhong (Wuhan). [Kup] 2001-2003 Peter Kupfer ist Dekan der Johannes Gutenberg-Universität Mainz. [Kup] 2003 Peter Kupfer ist Gastprofessor an der Universität für Sprache und Kultur Beijing. [Kup] 2003- Peter Kupfer ist Leiter des Forschungsprojekts Youtai - presence and perception of jews and judaism in China. [Kup]

Bibliographie : Autor 1979 Kupfer, Helmut Karl Peter [Kupfer, Peter]. Die Wortarten im modernen Chinesischen : zur Entwicklung und Etablierung einer grammatischen Kategorie im Rahmen der chinesischen Linguistik. (Bonn : [s.n.], 1979). Diss. Univ. Bonn, 1979. [KVK] 1981 Kupfer, Peter. Grundkurs modernes Chinesisch : eine Bearbeitung des Lehrbuchs ‚Jichu Hanyu keben' in -Umschrift und mit ausführlichen Grammatikerläuterungen. (München : Mayer, 1981). [Kup] 1987 Kupfer, Peter. Nin hao ! : ein praktischer Chinesischkurs für Anfänger : Text- und Übungsbuch. Hrsg.von der Deutschen Stiftung für Internationale Entwicklung Bad Honnef. (Bonn-Bad-Godesberg : Kessler, 1987). [KVK] 1988 Kupfer, Peter. Der Begriff des Komplements in der chinesischen Grammatik und seine Präsentation in der Didaktik des Chinesischen als Fremdsprache. (Lingenfeld : [s.n.], 1988). Habil. Univ. Trier, 1990. 1990 Chinesisch-Unterricht als fakultative Fremdsprache an Gymnasien. Verband der Chinesischlehrer, Peter Kupfer. (Speyer : Staatliches Institut für Lehrerfor- und weiterbildung, 1990. (Staatliches Institut für Lehrerfort- und weiterbildung. Studienmaterialien ; 1). [KVK]

Kuprin, Aleksandr Ivanovich = Kuprin, Alexandr Iwanowitsch (Narowtschat 1870-1938 St. Petersburg) : Schriftsteller Bibliographie : Autor 1925 Jin dai Eguo xiao shuo ji. = Modern Russian short stories. Vol. 1, 2, 4-5. Don fang za zhi she. (Shanghai : Shang wu yin shu guan, 1925). (Dong fang wen ku ; 77). ˒¥˚H5I¶ʛ,ĥ [Enthält] : Vol. 1 : Aleksandr Sergeevich Pushkin, Ivan Sergeevich Turgenev, Fedor Mikahilovich Dostoyevsky. Vol. 3 : Leo Tolstoy, Vladimir Galaktionovich Korolenko, Vsevolod Mikhailovich Garshin. Vol. 4 : Fedor Sologub, Maksim Gorky. Vol. 5 : Aleksandr Ivanovich Kuprin, Leonid Nikolaevich Andreyev, Mikhail Petrovich Artsybashev. [WC] Report Title - p. 548 of 558

1929 Eluosi duan pian jie zuo ji. Shui Moshe bian yi. Vol. 1-2. (Shanghai : Shui mo shu dian, 1929). [Übersetzung russischer Erzählungen]. ˚˛z34íº¶ [Enthält] : Vol. 1 : Mikhail Artsybashev, Mikhail Lermontov, Fyodor Dostoyevsky, Vladimir Galaktionovich Korolenko, Vsevolod Michajlovic Garshin, Aleksandr Kuprin, Aleksei Ivanovich Kolosov. Vol. 2 : Anton Chekhov, Aleksandr Pushkin, Vsevolod Michajlovic Garshin, Nikolai Semyonovich Leskov, Leo Tolstoy, Vyacheslav Shiskov. [WC,Gam1] 1940 [Kuprin, Aleksandr Ivanovich]. Zhe liu shi de shou chuan. Kubulin zhu ; Liu Dajie yi. (Shanghai : San tong shu ju, 1940). (San tong xiao cong shu ; 1089). Übersetzung von : Kuprin, Aleksandr Ivanovich. Granatovyi braslet. (Moskva : Moskovskoe Knigoizd-vo, 1925). (Sobranie sochinenii ; t. 7). ՇՈѝ'ńՉ

Bibliographie : erwähnt in 1931 [Tolstoy, Leo]. Mi tu = Master and man. Tuo'ersitai zhu ; Liu Dajie yi. (Shanghai : Zhonghua shu ju, 1931). (Xian dai wen xue cong kan). Übersetzung von Tolstoy, Leo. Khoziain i rabotnik : poviest'. (St. Petersburg : Tip. V.S. Balasheva i Ko., 1895). = Tolstoy, Leo. Master and man. (New York, N.Y. : D. Appleton, 1895). = Maîitre et serviteur. (Paris : L. Chailley, 1895). [Abhandlung über Aleksandr Ivanovich Kuprin und Nikolai Vasil'evich Gogol]. ÷ʶ

Kurinev (um 1953) : Russischer Regisseur Biographie 1953 Aufführung der Balkonszene aus Romeo and Juliet von William Shakespeare durch die Zhong yang xi ju xue yuan (Central Academy of Drama) unter der Regie von Kurinev. [Shak8] 1956 Aufführung von Romeo and Juliet von William Shakespeare durch die Zhong yang xi ju xue yuan (Central Academy of Drama) unter der Regie von Kurinev. [Shak15]

Kuriyagawa, Hakuson (1880-1923) : Japanischer Literaturwissenschaftler Bibliographie : erwähnt in 1981 Zhang, Hua. Lu Xun he wai guo zuo ji. (Xian : Shanxi ren min chu ban she, 1981). (Lu Xun yan jiu cong shu. Lu Xun yan jiu cong shu). σՊÓGHº*/Ջщ [Enthält] : Lu Xun he Nicai [Friedrich Wilhelm Nietzsche]. Lu Xun he Yi Busheng [Henrik Ibsen]. Lu Xun he Xiao Bona [George Bernard Shaw]. Lu Xun he Ailuo Xianke [Vasili Yakovlevich Eroshenko]. Lu Xun he Youdao Wufu. Lu Xun he Duo'ersitai [Leo Tolstoy]. Lu Xun he Chuchuan Baicun [Kuriyagawa Hakuson]. Lu Xun he Qihefu. [Anton Pavlovich Chekhov]. [WC]

Kurmann, Josef (Hergiswil LU 1911-1956) : Diplomat Biographie Report Title - p. 549 of 558

1953-1956 Josef Kurmann ist Konsul des schweizerischen Generalkonsulats in Hong Kong. [CS6]

Kuropatkin, Alexei = Kuropatkin, Alexei Nikolayevich (Ujesd Cholm, Pskov 1848 –1925 Ujesd Toropez) : Russischer Kriegsminister, General Biographie 1913 Kuropatkin, A[lexei] N[ikolayevich]. Russko-Kitaiskii vopros [ID D37388]. "A yellow peril threatens Russia…Without waiting for China to develop an offensive capability against Russia, the right and duty of Russia is likewise obvious to occupy straightaway those Asian positions, which would enable her not only to save for unborn generations their birthright in Asia acquired two hundred years ago, but also to guarantee success in the likely war between the yellow race and the white race when that struggle arises." [LukA1:S. 53]

Bibliographie : Autor 1913 Kuropatkin, A[lexei] N[ikolayevich]. Russko-Kitaiskii vopros. (S.-Peterburg : Tip. A.S. Suvorina, 1913). [The Russo-China question]. [WC]

Kürschner, Joseph (Gotha 1853-1902 Windisch-Matrei, Tirol) : Verleger, Herausgeber von Nachschlagewerken, Theaterkritiker Biographie 1901 Kürschner, Joseph. China [ID D267]. Darin enthalten ist ein Bericht über die Grausamkeit und Fremdenhass der Chinesen : Zu Tausenden wurden Chinesenchristen hingemordet, ganze Dörfer, in denen solche sich aufhielten, in Schutt und Asche verwandelt, und die Europäer, welche diesen Mordbuben in die Hände fielen, auf die grausamste und raffinierteste Weise zu Tode gemartert… [LiC1:S. 21]

Bibliographie : Autor 1901 Kürschner, Joseph. China : Schilderungen aus Leben und Geschichte, Krieg und Sieg : ein Denkmal den Streitern und der Weltpolitik. Hrsg. von Joseph Kürschner. T.1-3. (Leipzig : Hermann Zieger ; Berlin : Natge, 1901). [Mit 30 farbigen Kunstblä#ttern, 1 Gedenkblatt, 716 Textillustrationen, 2 Karten]. Enthält : China, Land und Leute, Die Wirren 1900/1901, Erzählendes und anderes von und aus China. Schweiger-Lerchenfeld, Armand. Der Chinese und chinesisches Leben. May, Karl. Ex in terra pax : Reiseerzählung. = May, Karl. Und Friede auf Erden ! [Erweiterte Form]. [Deu]

Kurth, Hanns (1904-1976) : Deutscher Schriftsteller Bibliographie : Autor 1948 Kurth, Hanns. Der Tote in der Rikscha Kriminalroman aus China. (Düsseldorf : Renaissance-Verl., 1948). [WC]

Kurtz, Joachim (1964-) : Assistant Professor, Russian and East Asian Languages and Cultures, Emory University, Druid Hills, Georgia Bibliographie : Autor Report Title - p. 550 of 558

1997 Kurtz, Joachim. J.G. Fichte in China : Materialien zu den Anfängen der chinesischen Rezeption eines deutschen Philosophen. (Berlin : Kurtz, 1997). M.A. Freie Univ. Berlin, 1997. [AOI] 2001 New terms for new ideas : Western knowledge and lexical change in late imperial China. Ed. by Michael Lackner, Iwo Amelung und Joachim Kurtz. (Leiden : Brill, 2001). (Sinica Leidensia ; vol. 52). http://www.wsc.uni-erlangen.de/newtsave.htm (2003). [AOI] 2009 Kurtz, Joachim. Johann Gottlieb Fichte in China : eine Bibliographie, 1914-2005. http://chspm.univ-paris1.fr/IMG/pdf/FichteBiblioCHINE.pdf.

Kurtz, Robert (Zürich 1905-1982) : Heimatsinspektor Basler Mission Bibliographie : Autor 1951 Kurtz, Robert. Tor der Rettung : Einblicke in 100 Jahre Mission in China. In : Vierteljahrsheft für die Mitglieder der Quartalskollekte der Basler Mission ; H. 2 (1951). [WC]

Kurz, Heinrich (Paris 1805-1873 St. Gallen) : Sinologe, Germanist, Privatdozent für Sinologie Universität München Biographie 1824-1825 Heinrich Kurz studiert Theologie an der Universität Leipzig. [FraH 3] 1826-1827 Heinrich Kurz studiert Philologie an der Ludwig-Maximilians-Universität München. [FraH 3] 1827 Heinrich Kurz erhält vermutlich die Promotion. Er studiert Chinesisch und Mandsch am Collège de France in Paris. [FraH 3] 1828 Heinrich Kurz wird Mitglied der Société asiatique. [FraH 3] 1829-1830 Heinrich Kurz wird beauftragt an der Neuausgabe des Wörterbuches von Joseph de Guignes zu arbeiten. [FraH 3] 1831-1832 Heinrich Kurz wird Lehrbeauftragter an der Ludwig-Maximilians-Universität München und hält Vorlesungen über chinesische Sprache und Literatur. [FraH 3] 1832 Heinrich Kurz beginnt politische Artikel für die Zeitung Die Zeit in Augsburg zu schreiben. Die Bewilligung an der Ludwig-Maximilians-Universität München Vorlesungen zu halten wird zurückgenommen. [FraH 3] 1832-1934 Heinrich Kurz wird verhaftet und kommt in Gefangenschaft. Er beginnt er einen Roman aus dem Chinesischen zu übersetzen. [FraH 3] 1835 Heinrich Kurz wird Professor an der Kantonsschule St. Gallen. [FraH 3]

Bibliographie : Autor 1828 Kurz, Heinrich. Dschung-ging das ist das Buch von der Treue. In : Das Ausland, Jg. 1, Nr. 256, 258, 259 (1828). [Ma, Rong. Zhong jing]. [FraH 3] 1828 Kurz, Heinrich. Über einige der neuesten Leistungen in der chinesischen Literatur : Sendschreiben an Hrn. Prof. Ewald in Göttingen. (Paris : Königliche Druckerei, 1828). https://books.google.ch/books/about/%C3%9Cber_ einige_der_neuesten_Leistungen_in.html?id=Q8p TAAAAcAAJ&redir_esc=y. [FraH 3] Report Title - p. 551 of 558

1829 Kurz, Heinrich. Die Zusammenkunft Jügungs mit dem Geiste des Feuerherdes : Legende aus dem Chinesischen verdeutscht und mit der tartarisch-mandschurischen Übersetzung verglichen. In : Das Ausland, Jg. 2, Nr. 126, 127 (1829). Übersetzung von Tai shang gan ying pian, ein Buch über die Moral. [FraH 3] 1829 Levasseur, J.C.V. ; Kurz, Heinrich. Tableau des élémens vocaux de l'écriture chinoise. (Paris : V. Ratier, 1829). https://catalog.hathitrust.org/Record/100580316. [WC] 1830 Kurz, Heinrich. Chinesische Sophisten. In : Das Ausland, Nr. 272, 273 (1830). [FraH 3] 1830 Kurz, Heinrich. Mémoire sur l'état politique et religieux de la Chine : 2300 ans avant notre ère selon le Chou-king. (Paris : [s.n.], 1830). In : Nouveau journal asiatique ; série 2 (1830). [Shu jing]. 1830 Kurz, Heinrich. Über den chinesischen Philosophen Tschuangtse und seine Schriften. In : Das Ausland, Nr. 289, 290 (1830). [Zhuangzi]. [FraH 3] 1830 Kurz, Heinrich. Über des chinesischen Philosophen Laodsö Leben und Schriften. In : Das Ausland, Nr. 141, 142 (1830). [Laozi]. [FraH 3] 1830 Kurz, Heinrich. Khung tse und seine Moralphilosophie. In : Das Ausland, Nr. 220 (1830). [Confucius]. [FraH 3] 1831 Kurz, Heinrich. Über die neuere Poesie der Chinesen. In : Das Ausland, Nr. 46, 48, 53, 59 (1831). [FraH 3] 1836 Das Blumenblatt : eine epische Dichtung der Chinesen. Aus dem Original übersetzt von Heinrich Kurz ; nebst einleitenden Bemerkungen über die chinesische Poesie und einer chinesischen Novelle (Der weibliche und der männliche Bruder) als Anhang. (St. Gallen : Wartmann und Scheitlin, 1836). [Zhao, Chongzhu. Hua jian ji]. https://books.google.ch/books?id=Tqk-AAAAcAAJ&pg=PR1&lpg= PR1&dq=Das+Blumenblatt+:+eine+epische+Dichtung+der+Chinesen. &source=bl&ots=9-dv6r16vX&sig=59Rj5IOIl4BXcKpCVGFSaNCPZ0 o&hl=de&sa=X&ved=0ahUKEwiW_JyimYfQAhXCXBQKHcJcD1kQ 6AEIMzAF#v=onepage&q=Das%20Blumenblatt%20%3A%20eine%20 epische%20Dichtung%20der%20Chinesen.&f=false. [KVK]

Kurzwernhart, Hermann (um 1902) Bibliographie : Autor 1902 Kurzwernhart, Hermann. China, Land und Leute : ein geographisches Charakterbild. (St. Pölten : Chamra, 1902). [WC]

Kushner, Tony (New York, N.Y. 1956-) : Dramatiker, Drehbuchautor Bibliographie : Autor 1996 [Kushner, Tony]. Meiguo tian shi. Dongni Kuxuna zhu ; Sun Yinan yi. Vol. 1-2. (Taibei : Shi bao wen hua, 1996). (Da shi ming zuo fang ; 34). Übersetzung von Kushner, Tony. Angels in America : a gay fantasia on national themes. (New York, N.Y. : Theatre Communications Group, 1993-1994). Pt. 1 : Millennium approaches. Pt. 2 : Perestroika. •— ˁ [WC]

Kuss, Susanne (1965-) : Professor für neuere Geschichte, Historisches Seminar, Albert-Ludwigs-Universität Freiburg Report Title - p. 552 of 558

Bibliographie : Autor 2004 Kuss, Susanne. Carl Heinrich Becker in China : Reisebriefe des ehemaligen preussischen Kultusministers 1931/32. (Münster : Lit, 2004). (Berliner China-Studien ; 4). [Bericht seiner Reise als Leiter einer Erziehungskommission des Völkerbundes 1931-1932 nach Shanghai, Nanjing, Tianjin, Beijing, Hangzhou, Wenjiayan, Wuxi, Suzhou, Hong Kong, Guangzhou]. [WC]

Kussmaul, Friedrich (Bondorf 1920-2009 Stuttgart) : Ethnologe, Direktor Linden-Museum Stuttgart Bibliographie : Autor 1966 Kussmaul, Friedrich. Chinesische Kunst : Linden-Museum für Völkerkunde, E. Breuninger KGaA, Stuttgart : Ausstellung, 9. Sept. bis 1. Okt. 1966. (Stuttgart : Linden-Museum, 1966). [WC]

Kutner, Fritz A. (Posen 1903-1991 New York, N.Y.) : Musikwissenschaftler, Dozent Biographie 1939-1949 Fritz A. Kutner ist als Jude Flüchtling in Shanghai. Er arbeitet als Musikwissenschaftler, gibt Klavierunterricht, Vorträge und Konzerte. [Kutn1]

Bibliographie : Autor 1951 Kutner, Fritz A. Die verborgenen Beziehungen zwischen Sprache und Musik : dargestellt am Beispiel Chinas. In : Musica : Zweimonatsschrift für alle Gebiete des Musiklebens, Kassel, 1951). [WC]

Kutschera, Max = Kutschera, Maximilian (um 1900) Bibliographie : Autor 1900 Kutschera, Max. Macau : der erste Stützpunkt europäischen Handels in China. (Wien : von Hölzl, 1900). [Macao]. https://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN610716395. [WC]

Küttel, Julius (1900-1982) : Missionar Bethlehem Mission Immensee Biographie 1928-1929 Julius Küttel studiert Chinesisch in Qiqihar. [SMB] 1929 Julius Küttel ist Vikar in Suobeitai. [SMB] 1929-1931 Julius Küttel ist Vikar und Prokurator in Qiqihar. [SMB] 1931-1932 Julius Küttel ist Pfarrektor in Gannan. [SMB] 1932-1934 Julius Küttel ist Pfarrer in Wenguda. [SMB] 1934 Julius Küttel ist Pfarrer in Nehe. [SMB] 1934-1953 Julius Küttel ist Pfarrer in Haixing. [SMB]

Kutter, Rudolf (Bern 1861-1927 Wabern) : Missionar Basler Mission Biographie Report Title - p. 553 of 558

1884-1904 Rudolf Kutter ist Missionar der Basler Mission in China. [SunL1]

Bibliographie : Autor 1907 Kutter, Rudolf. Eine Bahnhofglocke fu#r China. (Basel : Basler Missionsbuchhandlung, 1907). (Missions-Kinderschriften ; 11). [WC] 1912 Kutter, Rudolf. Heiden- und Christenfrauen in China : Beobachtungen und Erinnerungen eines Missionars. (Stuttgart : Evangelischer Missionsverlag, 1912). [WC]

Bibliographie : erwähnt in 1928 Oettli, Samuel. Rudolf Kutter : Ein bernischer Chinamissionar (1861-1927). (Stuttgart : Evangelischer Missionsverlag, 1928). [WC]

Kuttner, Fritz A. (um 1975) : Musikologe Bibliographie : Autor 1975 Perspectives on Asian music : essays in honor of Laurence E.R. Picken. Fritz A. Kuttner, Fredric Lieberman, ed. (New York, N.Y. : Society for Asian Music, 1975). (Asian music ; 6). [WC]

Kuwaki, Gen'yoku (1874-1946) : Professor Universität Tokyo Bibliographie : Autor 1935 [Kuwaki, Gen’yoku]. Kangde yu xian dai zhe xue. Sangmu Yanyi zhu ; You Yousun yi. (Shanghai : Shang wu yin shu guan, 1935). [Abhandlung über Immanuel Kant, Übersetzung aus dem Japanischen]. ų1EÛ¥Ąi [WC]

Kux, Ernst (1925-2017) : Redaktor Neue Zürcher Zeitung, Professor Hochschule St. Gallen Bibliographie : Autor 1961 Kux, Ernst. Sowjetunion und China : die innenpolitischen Hintergründe der sowjetisch-chinesischen Differenzen : Wochenendseminar 3.-4. Juni 1961. In : Der Monat : eine internationale Zeitschrift (1961). [WC] 1965 Kux, Ernst ; Kun, Joseph C. Die Satelliten Pekings : Nordvietnam, Nordkorea. (Stuttgart : Kohlhammer, 1965). (Politische Paperbacks bei Kohlhammer). [WC]

Kuzay, Stefan (1959-) : Sinologe, Professor für chinesische Literatur, Theatergeschichte und klassisches Chinesisch Universität Helsinki Bibliographie : Autor 1991 Brandl, Rudolf M. ; Kuzay, Stefan ; Rosner, Erhard. Nuo-Geistermasken aus Anhui (China). [Ausstellung des Musikwissenschaftlichen und Ostasiatischen Seminars der Georg-August-Universität Göttingen]. (Göttingen : Ed. Re, 1991). [KVK] 2003 Kuzay, Stefan. The colloquial text collection of the Finish sinologist Hugo Lund In : Studia orientalia ; 97 (2003). https://journal.fi/store/article/view/41633.

Kwan, David (um 1995) Report Title - p. 554 of 558

Bibliographie : Autor 1989 Zheng, Yi. Old well. Transl. by David Kwan ; introd. by Anthony P. Kane. (San Francisco : China Books & Periodicals, 1989). (New Chinese fiction). Übersetzung von Zheng, Yi. Lao jing. (Taibei : Hai feng, 1989). ˜Ś [WC] 1991 Liu, Heng. The obsessed. Transl. by David Kwan. (Beijing : Chinese Literature Press, 1991). (Panda books). Übersetzung von Liu, Heng. Fu xi, fu xi. In : Beijing wen xue ; 307, 3 (1988).сՌсՌ [Enthält] : The obsessed, Whirlpool, Unreliable witness. [WC] 1992 Sun, Li ; Xu, Xiaohui. Metropolis. Transl. by David Kwan. (Beijing : Chinese Literature Press, 1992). (Panda books). Übersetzung von Sun, Li. Dou shi feng liu. (Beijing : Ren min wen xue chu ban she, 2005). [Original-Ausg. nicht gefunden]. Фƀ̉N [WC] 1994 Liu, Zhenyun. The corridors of power. (Beijing : Chinese Literature Press, 1994). (Panda books). [Enthält] : The corridors of power. Transl. by Paul White. The unit. Transl. by Paul White. Ground covered with chicken feathers. Transl. by Ma Aixing. Pogoda depot. Transl. by David Kwan. [WC] 1995 Ling, Li. Son of Heaven. Transl. by David Kwan. (Beijing : Chinese Literature Press, 1995). (Panda books). Übersetzung von Ling, Li. Shao nian tian zi. (Beijing : Beijing Art Press, 1994 ΋Ŭ Y [WC]

Kwan, Kim-Gaul (1899-) Bibliographie : Autor 1963 Kwan, Kim-Gaul. Chinese cavalcade. (London : H. Jenkins, 1963). = Kwan, Kim-Gaul. Drachentron und blaue Ameisen : die Geschichte Chinas von den Anfängen bis zur Gegenwart. (Wiesbaden : Limes Verl., 1965). [WC]

Kwan, Nancy = Guan, Jiaqian (Hong Kong 1939-) : Chinesisch-amerikanische Schauspielerin Biographie Report Title - p. 555 of 558

1957 Mason, Richard. The world of Suzie Wong. (London : Collins, 1957). http://www.lacobie.org/mecca/Suzie.html. 1960 Hollywood Version directed by Richard Quine, with Nancy Kwan, William Holden, Sylvia Syms. When Richard Mason arrived in Hong Kong in 1956, he stepped off the Star Ferry in Wan Chai and checked into the then harbour-front Luk Kwok Hotel, looking for inspiration for his next novel. In 1957, Richard Mason wrote "The World of Suzie Wong", about an young aspiring English artist who falls in a passionate love with a beautiful Chinese prositute. It became the third and most successful of his novels and sold million copies throughtout the world. In 1956, Richard Mason stepped off the Star Ferry at Wan Chai [Hong Kong] looking for inspiration for a novel and booked a room at accommodation recommended by his friend. The hotel was located at the harbour-fronted Luk Kwok Hotel, which was then popular pick-up place used by prositutes. According to Guy Haydon, who wrote Foreword for The World of Suzie Wong, Luk Kwok Hotel was one of the Wan Chai waterfront's tallest buildings then, at the towering height of six storeys. It was a perfect model for Richard Mason's Nam Kok hotel, a popular pick-up brothel used by Suzie and her bar girlfriends. The building itself survived until the 1980s. In Mason's story, among those bar girls, they maligned and competed each other to get the status of a "respectable girl". They were proud to have a book that should highlight their kind. In those days of innocence and taboos concerning sex and prostitution, the book was a revelation and immense hit, not just in Hong Kong but around the world. Mason's story also depicts a racial tension between westerners and Chinese and a strong struggle of elite and poor. In his book, Suzie wears a western dress to lift up her status. Suzie fears accepting Robert's proposal of marriage due to her class of prostitute, a bottom class in the society then. Richard Mason's story was so popular then, and was followed by a successful stage play that ran for two years on Broadway. In 1960, Paramount released a film version, starring William Holden as Robert Lomax and Nancy Kwan as Suzie. As Nancy Kwan acted so real and so true, a character of Suzie Wong helped bring Hong Kong before the world's gaze, and played a part in the popular recognition of the territory - and in that way made a contribution to its development.

Kwan, Uganda Sze Pui (um 2012) : Nanyang Technological University, Singapore Bibliographie : Autor 2013 Kwan, Uganda Sze Pui. Rejuvenating China : the translation of Sir Henry Rider Haggard's juvenile literature by Lin Shu in late Imperial China. In : Translation studies ; vol. 6, no 1 (2013).

Kwok, Daniel W.Y. = Kwok, Danny Wynn Ye (1932-) : Professor of History, University of Hawaii Biographie 1946-1950 Daniel W.Y. Kwok studiert am St. Paul's College in Hong Kong. [Kwo] 1954 Daniel W.Y. Kwok erhält den B.A. in History der Brown University, Providence, R.I. [Kwo] 1956 Daniel W.Y. Kwok erhält den M.A. in Far Eastern Studies der Yale University. [Kwo] 1956- Daniel W.Y. Kwok ist Mitglied der American Historical Association. [Kwo] 1956- Daniel W.Y. Kwok ist Mitglied der Association for Asian Studies. [Kwo] 1957-1959 Daniel W.Y. Kwok ist Lecurer on China/Asia am Far Eastern Studies Institute der Yale University. [Kwo] Report Title - p. 556 of 558

1959 Daniel W.Y. Kwok promoviert in History an der Yale University. [Kwo] 1959-1961 Daniel W.Y. Kwok ist Instructor, dann Assistant Professor am Knox College, Illinois. [Kwo] 1961-1964 Daniel W.Y. Kwok ist Assistant Professor of History an der University of Hawaii. [Kwo] 1963-1964 Daniel W.Y. Kwok ist Direktor des Summer Institute on Asian Studies der University of Hawaii. [Kwo] 1964-1968 Daniel W.Y. Kwok ist Associate Professor of History an der University of Hawaii. [Kwo] 1965-1967 Daniel W.Y. Kwok ist Visiting Professor of Modern Chinese History an der Nanyang University, Singapore. [Kwo] 1968-1969 Daniel W.Y. Kwok ist Senior Fellow am East-West Center der University of Hawaii. [Kwo] 1968-1997 Daniel W.Y. Kwok ist Professor of History an der University of Hawaii. [Kwo] 1969-1975 Daniel W.Y. Kwok ist Director of Asian Studies der University of Hawaii. [Kwo] 1975-1976 Daniel W.Y. Kwok ist Social Science Research Council Fellow. [Kwo] 1975-1976 Daniel W.Y. Kwok ist Visiting Scholar am Department of Chinese der University of Hong Kong. [Kwo] 1978- Daniel W.Y. Kwok ist Gründer des China Seminar. [Kwo] 1979- Daniel W.Y. Kwok ist Mitglied des National Committee on U.S.-China Relations. [Kwo] 1979-1981 Daniel W.Y. Kwok ist External Examiner for History der University of Hong Kong. [Kwo] 1979-1985 Daniel W.Y. Kwok ist Mitglied des State of Hawaii Governor's Advisory Council on China Affairs. [Kwo] 1980- Daniel W.Y. Kwok ist Übersetzer des U.S. Department of State. [Kwo] 1982-1983 Daniel W.Y. Kwok ist Visiting Research Professor am Centre of Asian Studies der University of Hong Kong. [Kwo] 1983-1987 Daniel W.Y. Kwok ist Mitglied des Hawaii Committee for the Humanities. [Kwo] 1985-1991 Daniel W.Y. Kwok ist Direktor des Center for Chinese Studies der University of Hawaii. [Kwo] 1986-1988 Daniel W.Y. Kwok ist Vorsteher des Department of History der University of Hawaii. [Kwo] 1986-1988 Daniel W.Y. Kwok ist Mitglied des Council on Foreign Relations des Honolulu Committee. [Kwo] 1988- Daniel W.Y. Kwok ist Mitglied der World History Association. [Kwo] 1988- Daniel W.Y. Kwok ist Mitglied des Editorial Board des Journal of world history. [Kwo] 1988-1989 Daniel W.Y. Kwok ist Mitglied der State of Hawaii Governor's Commission on International Activities Task Force IV. [Kwo] 1989-1991 Daniel W.Y. Kwok ist Berater der Liaoning documentary der Hawaii Public Television. [Kwo] 1990-1991 Daniel W.Y. Kwok ist Mitglied des Editorial Board des Journal of Asian studies. [Kwo] 1991-1995 Daniel W.Y. Kwok ist Mitglied des Editorial Board des Journal of American-East Asian relations. [Kwo] 1992-1995 Daniel W.Y. Kwok ist External Examiner for Chinese Studies der National University of Singapore. [Kwo] 1995 Daniel W.Y. Kwok ist Berater bei der Gründung des Macau Latin-China Center. [Kwo] Report Title - p. 557 of 558

1996 Daniel W.Y. Kwok erhält den Honorary Professor der State Education Commission of China des Committee on Humanities Research. [Kwo] 1997- Daniel W.Y. Kwok ist Lecturer am Institute of European Studies, Macao. [Kwo] 1998 Daniel W.Y. Kwok wird Tan Kah Kee Professor of History an der Nanyang Technological University, Singapore. [Kwo] 1998-2002 Daniel W.Y. Kwok ist External Examiner in History der Nanyang Technological University, Singapore. [Kwo]

Bibliographie : Autor 1963 Kwok, Daniel W.Y. "America" in the Chinese periodical press, 1915-45 : a selected bibliography. (Honolulu, Hawaii : East-West Center, 1963). [WC] 1965 Kwok, Daniel W.Y. Scientism in Chinese thought, 1900-1950. (New Haven, Conn. : Yale University Press, 1989). (Yale historical publications. Miscellany ; 82). [WC] 1972 Chinas grosse Wandlung : acht Beiträge. Von Daniel W.Y. Kwok [et al.]. Hrsg. von Peter J. Opitz. (München : Beck, 1972). (Beck'sche schwarze Reihe ; B 87). 1989 Kwok, Daniel W.Y. Zhongguo xian dai si xiang zhong de wei ke xue zhu yi, 1900-1950. Guo Yingyi zhu ; Lei Yi yi. (Nanjing : Jiangsu ren min chu ban she, 1989). (Hai wai Zhongguo yan jiu cng shu). Übersetzung von Kwok, Daniel W.Y. Scientism in Chinese thought, 1900-1950. (New Haven, Conn. : Yale University Press, 1989). (Yale historical publications. Miscellany ; 82). ”H¤¥ÒǸ”' ȠhôƑħ, 1900-1950 [WC] 1993 Cosmology, ontology, and human efficacy : essays in Chinese thought. Ed. by Richard J. Smith and D.W.Y. Kwok. (Honolulu, Hawaii : University of Hawaii Press, 1993). 1996 Yan, Jiaqi ; Gao, Gao. Trubulent decade : a history of the Cultural revolution. Transl. and ed. by Daniel W.Y. Kwok. (Honolulu, Hawaii : University of Hawai'i Press, 1996). (SHAPS library of translation). Übersetzung von Yan, Jiaqi ; Gao, Gao. Zhongguo "wen ge" shi nian shi Yan Jiaqi. (Taibei : Zhongguo wen ti yan jiu chu ban she, 1996). ”—‡̛ȵŬŻ [WC] 1997 Kwok, Daniel W.Y. The urbane imagination : ideas of civilization in the Chinese garden. (Dubuque, Iowa : Kendall/Hunt, 1997). [WC] 1999 Kwok, Daniel W.Y. Chinese history, thought, and culture : turn-of-century reflections. (Singapore : World Scientific Publ. Co., 1999). [WC] 2006 Hong, Zicheng. Vegetable roots discourse : wisdom from Ming China on life and living = Cai gen tan. Transl. by Robert Aitken with David W.Y. Kwok. (Emeryville, Calif. : Shoemaker & Hoard, 2006). ՍʸՎ [WC]

Kwok, Jünam (um 1973) Bibliographie : Autor Kwok, Jünam. China aus erster Hand : Geschichte und Gegenwart Chinas in Berichte von Augenzeugen und Zeitgenossen. Unter Mitarbeit von Heinrich Pleticha und Helmolt Vittinghoff. (Würzburg : Arena-Verlag, 1983).

Kwok, Pui-lan (um 1992) Bibliographie : Autor Report Title - p. 558 of 558

1992 Kwok, Pui-lan. Chinese women and Christianity, 1860–1927. (Atlanta : Scholars, 1992). [WC]

Kycanov, E.I. = Kycanov, Evgerii Ivanovich (1932-2013) Bibliographie : Autor 1990 Tangutische und chinesische Quellen zur Militärgesetzgebung des 11. bis 13. Jahrhunderts. Vorgetragen in der Sitzung vom 2. Februar 1990 ; bearb. von E.I. Kycanov und Herbert Franke. (München : C.H. Beck, 1990). (Abhandlungen / Bayerische Akademie der Wissenschaften, phil.-hist. Klasse ; N.F. Ht. 104).