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The interest of 1. A. Richards' on the Chinese classics, especially on Confucius and Mencius, was instigated quite early in his Cambridge days by his college, James Wood. Richards was attracted by the profundity and ambiguity of Chinese characters. Since he considers poetry as the unique, and highly intense forms of speculative elaborations, classical Chinese philosophical works are considered as condensed poetry. He found in the Confucian idea of sincerity something quite similar to Coleridge idea of imagination, the ensenplastic power of the whole soul. According to Confucius and Mencius, sincerity is a kind of principle and energy to unite man and his external nature in convergence, and it is also a natural tendency to an increased order and a self-development. Sincerity is a social virtue to make a man transcend his definite ego. By juxtaposing the idea of sincerity with Coleridge's idea of imagination as the positive activity of the whole soul. Richards hopes to bridge the different cultures of West and East, and also to restore the organic community which has been dissolved into fragments of modern technological societies since the Renaissance in the West.
Richards' speculative trials at the cure of social diseases is realized in his experiment in multiple definitions. As he considers misunderstanding and non-communication as the typical modem diseases, he tries to cure these by his linguistic remedies. In terms of his contextualism and multiple definitions, he believes that he can bridge the gap between what a man feels he thinks and what he believes he means. Since most of our argumentative misunderstandings derive from the differences in the definition of key terms, multiple definitions as a kind of synoptic vision and the unitary theory of all disciplines are believed to bring in philosophical peace. In his book, Mencius on the Mind(l932), Richards tries to include all the senses and gestures of a word in its definition. Because he thinks the Chinese language is pre-logical and ore-like in uniting various elements in the same character, it is prerequisite to place a word or a passage in its context in order to understand it. Chinese words are inter-animated among themselves in their meanings and hence are mutually dependant on their linguistic situation. By taking advantage of his multiple definitions. Richards translated experimentally some passages of psychology from Mencius. This is a vertical translation. trying to follow up the author's speculative elaborations, not the apparent expressions. This experiment can be justly called a heuristic, not a translation. However, the efficacy of this thought-translation to a non-Chinese speaker is a moot question. As his concept of sincerity is quite weak in suggesting some concrete and practical ways of uniting a self-development with the external nature in the spoiled and split modern world, so his experiments in multiple definitions are of no real help in curing the social diseases of misunderstanding and non-communication. Multiple definitions and any translations based upon them are closed systems imposed upon human consciousness working in a historical time.
Richards' speculative trials at the cure of social diseases is realized in his experiment in multiple definitions. As he considers misunderstanding and non-communication as the typical modem diseases, he tries to cure these by his linguistic remedies. In terms of his contextualism and multiple definitions, he believes that he can bridge the gap between what a man feels he thinks and what he believes he means. Since most of our argumentative misunderstandings derive from the differences in the definition of key terms, multiple definitions as a kind of synoptic vision and the unitary theory of all disciplines are believed to bring in philosophical peace. In his book, Mencius on the Mind(l932), Richards tries to include all the senses and gestures of a word in its definition. Because he thinks the Chinese language is pre-logical and ore-like in uniting various elements in the same character, it is prerequisite to place a word or a passage in its context in order to understand it. Chinese words are inter-animated among themselves in their meanings and hence are mutually dependant on their linguistic situation. By taking advantage of his multiple definitions. Richards translated experimentally some passages of psychology from Mencius. This is a vertical translation. trying to follow up the author's speculative elaborations, not the apparent expressions. This experiment can be justly called a heuristic, not a translation. However, the efficacy of this thought-translation to a non-Chinese speaker is a moot question. As his concept of sincerity is quite weak in suggesting some concrete and practical ways of uniting a self-development with the external nature in the spoiled and split modern world, so his experiments in multiple definitions are of no real help in curing the social diseases of misunderstanding and non-communication. Multiple definitions and any translations based upon them are closed systems imposed upon human consciousness working in a historical time.
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