Ezra Pound’s Economics and Politics-from the Perspective of Confucian Si Duan四端
Ezra-Pound-庞德
The
Seafarer《水手》 Translation from Old English. Cathay《华夏》(1915) Translation of ancient Chinese poetry. Hugh Selwyn Maubery《休· 赛尔温· 毛伯利》(1920) deplored the Western civilization in the Great War(WWI) and its afermath.
Cantos 诗章 (1915-1945) Pound`s major work. It is the inclusion of Chinese characters as well as quotations in European languages other than English. As in Pound's prose writing, the themes of economics, governance, and culture are integral不可缺少的 to its content.
In 1920, upest by WWI, Pound Moved to Paris. There he joined the group of the Lost Generation(“迷惘的一代”). In 1924, he chose to stay in Italy. When WWII broke out, Pound support the Mussolini government and against the American soldiers. In 1945, arrested by the U. S. and tried for treason, then sent to hospital after being declared insane. Secured by T. S. Eliot and Robert Frost and Hemingway, settled down in Italy for the rest of his life.
英美文学_Ezra_Pound
E1102：
李姗姗
陈银斐
Character
introduction Life experience Major works Writing style Comments
Ezra Pound
Ezra Pound(30October18851November1972)was an expatriate American poet and critic who was a major figure of the early modernist movement. His contribution to poetry began with his development of imagism.
⑶Cantos 《诗章》 the intellectual diary since 1915 ~encyclopedic epic poem （学识渊博的史诗性诗歌）
Ezra Pound ′s major works
☆A Lume Spento --1908
☆Personae --1909
☆Des Imagistes --1914
☆ The Spirit of Romance --1910
☆ Homage to Sextus Propertivs --1917 ☆ Hugh Selwyn Mauberley --1920 ☆ The Cantos --1917~1959
Writing style:
Nadel writes that imagism was to change Pound‟s writing style. Pound said poetry require a precise and economic use of language and that the poet should always use the „exact‟ word and expression.
Ezra_Pound英文介绍
W. W. II, Italian government, radio broadcasts died in in 1972, in Italy
Pound’s
Ezra Weston Loomis Pound (October 30, 1885 – November 1, 1972) was an American expatriate poet, critic and intellectual who was a major figure of the Modernist movement in the first half of the 20th century. He is generally considered the poet most responsible for defining and promoting a modernist aesthetic in poetry.[1] The critic Hugh Kenner said of Pound upon meeting him: "I suddenly knew that I was in the presence of the center of modernism."[2] In the early teens of the twentieth century, he opened a fruitful exchange of work and ideas between British and American writers, and was famous for the generosity with which he advanced the work of such major contemporaries as Robert Frost, William Carlos Williams, Marianne Moore, H. D., Ernest Hemingway, Wyndham Lewis, and especially T. S. Eliot. Pound also had a profound influence on the Irish writers W. B. Yeats and James Joyce. His own significant contributions to poetry begin with his promotion of Imagism, a movement in poetry which derived its technique from classical Chinese and Japanese poetry—stressing clarity, precision, and economy of language, and forgoing traditional rhyme and meter in order to, in Pound's words, "compose in the sequence of the musical phrase, not in the sequence of the metronome."[3] His later work, spanning nearly fifty years, focused on his epic poem The Cantos.
Economic and Philosophical Manuscripts of 1844(1844年经济学哲学手稿)
Economic and Philosophical Manuscriptsof 1844.Karl MarxEstranged Labour||XXII| We have proceeded from the premises of political economy. We have accepted its language and its laws. We presupposed private property, the separation of labor, capital and land, and of wages, profit of capital and rentof land –likewise division of labor, competition, the concept of exchange value,etc. On the basis of political economy itself, in its own words, we have shownthat the worker sinks to the level of a commodity and becomes indeed the most wretched of commodities; that the wretchedness of the worker is in inverse proportion to the power and magnitude of his production; that the necessaryresult of competition is the accumulation of capital in a few hands, and thusthe restoration of monopoly in a more terrible form; and that finally the distinction between capitalist and land rentier, like that between the tillerof the soil and the factory worker, disappears and that the whole of societymust fall apart into the two classes –property owners and propertyless workers. Political economy starts with the fact of private property; it does not explainit to us. It expresses in general, abstract formulas the material process throughwhich private property actually passes, and these formulas it then takes for laws. It does not comprehend these laws – i.e., it does not demonstrate howthey arise from the very nature of private property. Political economy throwsno light on the cause of the division between labor and capital, and between capital and land. When, for example, it defines the relationship of wages to profit, it takes the interest of the capitalists to be the ultimate cause, i.e.,it takes for granted what it is supposed to explain. Similarly, competition comesin everywhere. It is explained from external circumstances. As to how far these external and apparently accidental circumstances are but the expression of a necessary course of development, political economy teaches us nothing. We haveseen how exchange itself appears to it as an accidental fact. The only wheelswhich political economy sets in motion are greed, and the war amongst the greedy–competition.Precisely because political economy does not grasp the way the movement is connected, it was possible to oppose, for instance, the doctrine of competitionto the doctrine of monopoly, the doctrine of craft freedom to the doctrine ofthe guild, the doctrine of the division of landed property to the doctrine ofthe big estate – for competition, freedom of the crafts and the division of landed property were explained and comprehended only as accidental, premeditated and violent consequences of monopoly, of the guild system, and offeudal property, not as their necessary, inevitable and natural consequences. Now, therefore, we have to grasp the intrinsic connection between private property, greed, the separation of labor, capital and landed property; theconnection of exchange and competition, of value and the devaluation of man, of monopoly and competition, etc. –the connection between this whole estrangement and the money system.Do not let us go back to a fictitious primordial condition as the political economist does, when he tries to explain. Such a primordial condition explains nothing; it merely pushes the question away into a grey nebulous distance. The economist assumes in the form of a fact, of an event, what he is supposed to deduce –namely, the necessary relationship between two things –between, for example, division of labor and exchange. Thus the theologian explains the origin of evil by the fall of Man –that is, he assumes as a fact, in historical form, what has to be explained.We proceed from an actual economic fact.The worker becomes all the poorer the more wealth he produces, the more his production increases in power and size. The worker becomes an ever cheaper commodity the more commodities he creates. The devaluation of the world of men is in direct proportion to the increasing value of the world of things. Labor produces not only commodities; it produces itself and the worker as a commodity – and this at the same rate at which it produces commodities in general. This fact expresses merely that the object which labor produces –labor’s product – confronts it as something alien, as a power independent of the producer. The product of labor is labor which has been embodied in an object, which has become material: it is the objectification of labor. Labor’s realization is its objectification. Under these economic conditions this realization of labor appears as loss of realization for the workers[18]; objectification as loss of the object and bondage to it; appropriation as estrangement, as alienation.[19]So much does the labor’s realization appear as loss of realization that the worker loses realization to the point of starving to death. So much does objectification appear as loss of the object that the worker is robbed of the objects most necessary not only for his life but for his work. Indeed, labor itself becomes an object which he can obtain only with the greatest effort and with the most irregular interruptions. So much does the appropriation of the object appear as estrangement that the more objects the worker produces the less he can possess and the more he falls under the sway of his product, capital. All these consequences are implied in the statement that the worker is related to the product of labor as to an alien object. For on this premise it is clear that the more the worker spends himself, the more powerful becomes the alien world of objects which he creates over and against himself, the poorer he himself – his inner world – becomes, the less belongs to him as his own. It is the same in religion. The more man puts into God, the less he retains in himself. The worker puts his life into the object; but now his life no longer belongs to him but to the object. Hence, the greater this activity, the more the worker lacks objects. Whatever the product of his labor is, he is not. Therefore, the greater this product, the less is he himself. The alienation of the worker inhis product means not only that his labor becomes an object, an external existence, but that it exists outside him, independently, as something alien to him, and that it becomes a power on its own confronting him. It means that the life which he has conferred on the object confronts him as something hostile and alien.||XXIII/Let us now look more closely at the objectification, at the production of the worker; and in it at the estrangement, the loss of the object, of his product.The worker can create nothing without nature, without the sensuous external world. It is the material on which his labor is realized, in which it is active, from which, and by means of which it produces.But just as nature provides labor with [the] means of life in the sense that labor cannot live without objects on which to operate, on the other hand, it also provides the means of life in the more restricted sense, i.e., the means for the physical subsistence of the worker himself.Thus the more the worker by his labor appropriates the external world, sensuous nature, the more he deprives himself of the means of life in two respects: first, in that the sensuous external world more and more ceases to be an object belonging to his labor –to be his labor’s means of life; and, second, in that it more and more ceases to be a means of life in the immediate sense, means for the physical subsistence of the worker.In both respects, therefore, the worker becomes a servant of his object, first, in that he receives an object of labor, i.e., in that he receives work, and, secondly, in that he receives means of subsistence. This enables him to exist, first as a worker; and second, as a physical subject. The height of this servitude is that it is only as a worker that he can maintain himself as a physical subject and that it is only as a physical subject that he is a worker.(According to the economic laws the estrangement of the worker in his object is expressed thus: the more the worker produces, the less he has to consume; the more values he creates, the more valueless, the more unworthy he becomes; the better formed his product, the more deformed becomes the worker; the more civilized his object, the more barbarous becomes the worker; the more powerful labor becomes, the more powerless becomes the worker; the more ingenious labor becomes, the less ingenious becomes the worker and the more he becomes nature’s slave.)Political economy conceals the estrangement inherent in the nature of labor by not considering the direct relationship between the worker(labor) and production. It is true that labor produces for the rich wonderful things –but for the worker it produces privation. It produces palaces –but for the worker, hovels. It produces beauty – but for the worker, deformity. It replaces labor by machines, but it throws one section of the workers back into barbarous types of labor and it turns the other section into a machine. It produces intelligence – but for the worker, stupidity, cretinism.The direct relationship of labor to its products is the relationship of the worker to the objects of his production. The relationship of the man of means to the objects of production and to production itself is only a consequence of this first relationship –and confirms it. We shall consider this other aspect later. When we ask, then, what is the essential relationship of labor we are asking about the relationship of the worker to production.Till now we have been considering the estrangement, the alienation of the worker only in one of its aspects , i.e., the worker’s relationship to the products of his labor. But the estrangement is manifested not only in the result but in the act of production, within the producing activity, itself. How could the worker come to face the product of his activity as a stranger, were it not that in the very act of production he was estranging himself from himself? The product is after all but the summary of the activity, of production. If then the product of labor is alienation, production itself must be active alienation, the alienation of activity, the activity of alienation. In the estrangement of the object of labor is merely summarized the estrangement, the alienation, in the activity of labor itself.What, then, constitutes the alienation of labor?First, the fact that labor is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself. He feels at home when he is not working, and when he is working he does not feel at home. His labor is therefore not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need; it is merely a means to satisfy needs external to it. Its alien character emerges clearly in the fact that as soon as no physical or other compulsion exists, labor is shunned like the plague. External labor, labor in which man alienates himself, is a labor of self-sacrifice, of mortification. Lastly, the external character of labor for the worker appears in the fact that it is not his own, but someone else’s, that it does not belong to him, that in i t he belongs, not to himself, but to another. Just as in religion the spontaneous activity of the human imagination, of the human brain and the human heart, operates on the individual independently of him – that is, operates as an alien, divine or diabolical activity –so is the worker’s activity not his spontaneous activity. It belongs to another; it is the loss of his self.As a result, therefore, man (the worker) only feels himself freely active in his animal functions –eating, drinking, procreating, or at most in his dwelling and in dressing-up, etc.; and in his human functions he no longer feels himself to be anything but an animal. What is animal becomes human and what is human becomes animal.Certainly eating, drinking, procreating, etc., are also genuinely human functions. But taken abstractly, separated from the sphere of all other human activity and turned into sole and ultimate ends, they are animal functions. We have considered the act of estranging practical human activity, labor, in two of its aspects. (1) The relation of the worker to the product of labor as an alien object exercising power over him. This relation is at the same time the relation to the sensuous external world, to the objects of nature, as an alien world inimically opposed to him. (2) The relation of labor to the act of production within the labor process. This relation is the relation of the worker to his own activity as an alien activity not belonging to him; it is activity as suffering, strength as weakness, begetting as emas culating, the worker’s own physical and mental energy, his personal life –for what is life but activity? – as an activity which is turned against him, independent of him and not belonging to him. Here we have self-estrangement, as previously we had the estrangement of the thing.||XXIV| We have still a third aspect of estranged labor to deduce from the two already considered.Man is a species-being [20], not only because in practice and in theory he adopts the species (his own as well as those of other things) as his object, but –and this is only another way of expressing it –also because he treats himself as the actual, living species; because he treats himself as a universal and therefore a free being.The life of the species, both in man and in animals, consists physically in the fact that man (like the animal) lives on organic nature; and the more universal man (or the animal) is, the more universal is the sphere of inorganic nature on which he lives. Just as plants, animals, stones, air, light, etc., constitute theoretically a part of human consciousness, partly as objects of natural science, partly as objects of art –his spiritual inorganic nature, spiritual nourishment which he must first prepare to make palatable and digestible – so also in the realm of practice they constitute a part of human life and human activity. Physically man lives only on these products of nature, whether they appear in the form of food, heating, clothes, a dwelling, etc. The universality of man appears in practice precisely in the universality which makes all nature his inorganic body – both inasmuch as nature is (1) his direct means of life, and (2) the material, the object, and the instrument of his life activity. Nature is man’s inorganic body – nature, that is, insofar as it is not itself human body. Man lives on nature – means that nature is his body, with which he must remain in continuous interchange if he is not to die. That man’s physical and spiritual life is linked to nature means simply that nature is linked to itself, for man is a part of nature.In estranging from man (1) nature, and (2) himself, his own active functions, his life activity, estranged labor estranges the species from man. It changes for him the life of the species into a means of individual life. First it estranges the life of the species and individual life, and secondly it makesindividual life in its abstract form the purpose of the life of the species, likewise in its abstract and estranged form.For labor, life activity, productive life itself, appears to man in the first place merely as a means of satisfying a need – the need to maintain physical existence. Yet the productive life is the life of the species. It is life-engendering life. The whole character of a species, its species-character, is contained in the character of its life activity; and free, conscious activity is man’s species-character. Life itself appears only as a means to life. The animal is immediately one with its life activity. It does not distinguish itself from it. It is its life activity. Man makes his life activity itself the object of his will and of his consciousness. He has conscious life activity. It is not a determination with which he directly merges. Conscious life activity distinguishes man immediately from animal life activity. It is just because of this that he is a species-being. Or it is only because he is a species-being that he is a conscious being, i.e., that his own life is an object for him. Only because of that is his activity free activity. Estranged labor reverses the relationship, so that it is just because man is a conscious being that he makes his life activity, his essential being, a mere means to his existence.In creating a world of objects by his personal activity, in his work upon inorganic nature, man proves himself a conscious species-being, i.e., as a being that treats the species as his own essential being, or that treats itself as a species-being. Admittedly animals also produce. They build themselves nests, dwellings, like the bees, beavers, ants, etc. But an animal only produces what it immediately needs for itself or its young. It produces one-sidedly, whilst man produces universally. It produces only under the dominion of immediate physical need, whilst man produces even when he is free from physical need and only truly produces in freedom therefrom. An animal produces only itself, whilst man reproduces the whole of nature. An animal’s product belongs immediately to its physical body, whilst man freely confronts his product. An animal forms only in accordance with the standard and the need of the species to which it belongs, whilst man knows how to produce in accordance with the standard of every species, and knows how to apply everywhere the inherent standard to the object. Man therefore also forms objects in accordance with the laws of beauty.It is just in his work upon the objective world, therefore, that man really proves himself to be a species-being. This production is his active species-life. Through this production, nature appears as his work and his reality. The object of labor is, therefore, the objectification of man’s species-life: for he duplicates himself not only, as in consciousness, intellectually, but also actively, in reality, and therefore he sees himself in a world that he has created. In tearing away from man the object of his production, therefore, estranged labor tears from him his species-life, his real objectivity as a member of the species and transforms his advantage over animals into the disadvantage that his inorganic body, nature, is taken from him.Similarly, in degrading spontaneous, free activity to a means, estranged labor makes man’s species-life a means to his physical existence.The consciousness which man has of his species is thus transformed by estrangement in such a way that species[-life] becomes for him a means. Estranged labor turns thus:(3)Man’s species-being,both nature and his spiritual species-property, intoa being alien to him, into a means of his individual existence. It estranges from man his own body, as well as external nature and his spiritual aspect, his human aspect.(4)An immediate consequence of the fact that man is estranged from the product of his labor, from his life activity, from his species-being, is the estrangement of man from man. When man confronts himself, he confronts the other man. What applies to a man’s relation to his work, to the product of his labor and to himself, al so holds of a man’s relation to the other man, and to the other man’s labor and object of labor.In fact, the proposition that man’s species-nature is estranged from him means that one man is estranged from the other, as each of them is from man’s essenti al nature.The estrangement of man, and in fact every relationship in which man [stands] to himself, is realized and expressed only in the relationship in which a man stands to other men.Hence within the relationship of estranged labor each man views the other in accordance with the standard and the relationship in which he finds himself as a worker.||XXV|We took our departure from a fact of political economy –the estrangement of the worker and his production. We have formulated this fact in conceptual terms as estranged, alienated labor. We have analyzed this concept – hence analyzing merely a fact of political economy.Let us now see, further, how the concept of estranged, alienated labor must express and present itself in real life.If the product of labor is alien to me, if it confronts me as an alien power, to whom, then, does it belong?To a being other than myself.Who is this being?The gods? To be sure, in the earliest times the principal production (for example, the building of temples, etc., in Egypt, India and Mexico) appears to be in the service of the gods, and the product belongs to the gods. However, the gods on their own were never the lords of labor. No more was nature.And what a contradiction it would be if, the more man subjugated nature by his labor and the more the miracles of the gods were rendered superfluous by the miracles of industry, the more man were to renounce the joy of production and the enjoyment of the product to please these powers.The alien being, to whom labor and the product of labor belongs, in whose service labor is done and for whose benefit the product of labor is provided, can only be man himself.If the product of labor does not belong to the worker, if it confronts him as an alien power, then this can only be because it belongs to some other man than the worker. If the worker’s activity is a torment to him, to another it must give satisfaction and pleasure. Not the gods, not nature, but only man himself can be this alien power over man.We must bear in mind the previous proposition that man’s relation to himself becomes for him objective and actual through his relation to the other man. Thus, if the product of his labor, his labor objectified, is for him an alien, hostile, powerful object independent of him, then his position towards it is such that someone else is master of this object, someone who is alien, hostile, powerful, and independent of him. If he treats his own activity as an unfree activity, then he treats it as an activity performed in the service, under the dominion, the coercion, and the yoke of another man.Every self-estrangement of man, from himself and from nature, appears in the relation in which he places himself and nature to men other than and differentiated from himself. For this reason religious self-estrangement necessarily appears in the relationship of the layman to the priest, or again to a mediator, etc., since we are here dealing with the intellectual world. In the real practical world self-estrangement can only become manifest through the real practical relationship to other men. The medium through which estrangement takes place is itself practical. Thus through estranged labor man not only creates his relationship to the object and to the act of production as to powers [in the manuscript Menschen (men) instead of Mächte (powers). – Ed.] that are alien and hostile to him; he also creates the relationship in which other men stand to his production and to his product, and the relationship in which he stands to these other men. Just as he creates his own production as the loss of his reality, as his punishment; his own product as a loss, as a product not belonging to him; so he creates the domination of the person who does not produce over production and over the product. Just as he estranges his own activity from himself, so he confers upon the stranger an activity which is not his own. We have until now considered this relationship only from the standpoint of the worker and later on we shall be considering it also from the standpoint of the non-worker.Through estranged, alienated labor, then, the worker produces the relationship to this labor of a man alien to labor and standing outside it. The relationship of the worker to labor creates the relation to it of the capitalist (or whatever one chooses to call the master of labor). Private property is thus the product, the result, the necessary consequence, of alienated labor, of the external relation of the worker to nature and to himself.Private property thus results by analysis from the concept of alienated labor, i.e., of alienated man, of estranged labor, of estranged life, of estranged man.True, it is as a result of the movement of private property that we have obtained the concept of alienated labor (of alienated life) in political economy. But on analysis of this concept it becomes clear that though private property appears to be the reason, the cause of alienated labor, it is rather its consequence, just as the gods are originally not the cause but the effect of man’s intellectual confusion. Later this relationship becomes reciprocal.Only at the culmination of the development of private property does this, its secret, appear again, namely, that on the one hand it is the product of alienated labor, and that on the other it is the means by which labor alienates itself, the realization of this alienation.This exposition immediately sheds light on various hitherto unsolved conflicts.(1) Political economy starts from labor as the real soul of production; yet to labor it gives nothing, and to private property everything. Confronting this contradiction, Proudhon has decided in favor of labor against private property[21]. We understand, however, that this apparent contradiction is the contradiction of estranged labor with itself, and that political economy has merely formulated the laws of estranged labor.We also understand, therefore, that wages and private property are identical. Indeed, where the product, as the object of labor, pays for labor itself, there the wage is but a necessary consequence of labor’s estrangement. Likewise, in the wage of labor, labor does not appear as an end in itself but as the servant of the wage. We shall develop this point later, and meanwhile will only draw some conclusions. ||XXVI|[22]An enforced increase of wages (disregarding all other difficulties, including the fact that it would only be by force, too, that such an increase, being an anomaly, could be maintained) would therefore be nothing but better payment for the slave, and would not win either for the worker or for labor their human status and dignity.Indeed, even the equality of wages, as demanded by Proudhon, only transforms the relationship of the present-day worker to his labor into the relationship of all men to labor. Society would then be conceived as an abstract capitalist. Wages are a direct consequence of estranged labor, and estranged labor is the direct cause of private property. The downfall of the one must therefore involve the downfall of the other.(2) From the relationship of estranged labor to private property it follows further that the emancipation of society from private property, etc., from servitude, is expressed in the political form of the emancipation of the workers; not that their emancipation alone is at stake, but because the emancipation of the workers contains universal human emancipation – and it contains this because the whole of human servitude is involved in the relation of the worker to production, and all relations of servitude are but modifications and consequences of this relation.Just as we have derived the concept of private property from the concept of estranged, alienated labor by analysis, so we can develop every category ofpolitical economy with the help of these two factors; and we shall find again in each category, e.g., trade, competition, capital, money only a particular and developed expression of these first elements.But before considering this phenomenon, however, let us try to solve two other problems.(1)To define the general nature of private property, as it has arisen as a result of estranged labor, in its relation to truly human and social property. (2) We have accepted the estrangement of labor, its alienation, as a fact, and we have analyzed this fact. How, we now ask, does man come to alienate, to estrange,his l abor? How is this estrangement rooted in the nature of human development? We have already gone a long way to the solution of this problem by transforming the question of the origin of private property into the question of the relation of alienated labor to the course of humanity’s deve lopment. For when one speaks of private property, one thinks of dealing with something external to man. When one speaks of labor, one is directly dealing with man himself. This new formulation of the question already contains its solution. As to (1): The general nature of private property and its relation to truly human property.Alienated labor has resolved itself for us into two components which depend on one another, or which are but different expressions of one and the same relationship. Appropriation appears as estrangement, as alienation; and alienation appears as appropriation, estrangement as truly becoming a citizen.[23]We have considered the one side –alienated labor in relation to the worker himself, i.e., the relation of alienated labor to itself. The product, the necessary outcome of this relationship, as we have seen, is the property relation of the non-worker to the worker and to labor. Private property,as the material, summary expression of alienated labor, embraces both relations –the relation of the worker to work and to the product of his labor and to the non-worker, and the relation of the non-worker to the worker and to the product of his labor. Having seen that in relation to the worker who appropriates nature by means of his labor, this appropriation appears as estrangement, his own spontaneous activity as activity for another and as activity of another, vitality as a sacrifice of life, production of the object as loss of the object to an alien power, to an alien person – we shall now consider the relation to the worker, to labor and its object of this person who is alien to labor and the worker. First it has to be noted that everything which appears in the worker as an activity of alienation, of estrangement, appears in the non-worker as a state of alienation, of estrangement.Secondly, that the worker’s real, practical attitude in production and to the product (as a state of mind) appears in the non-worker who confronting him as a theoretical attitude.。
Ezra_Pound
• The most striking feature of the text, to a casual browser, is the inclusion of Chinese characters as well as quotations in European languages other than English. • The range of allusion to historical events is very broad, and abrupt changes occur with little transition. • There is also wide geographical reference。
Ezra Pound
艾兹拉·庞德
Contents
• • • • Life His major works Famous works Influence factors on Pound and his influence on the world
His life
• • • • Born in 1885 in Hailey, Idaho Brought up in Pennsylvania Mastered 9 languages at university Sailed to Europe and composed first poetry in Venice in 1908 • Arrived in London and founded Imagism • Editor of Poetry in 1912 and blue-penciled Eliot’s “The Waste Land”
His Major Works
• • • • • A lume Spento( 1908) 《灯火熄灭之时》 Personea (1909) 《人物》 The Spirit of Romance (1910) 《精神浪漫史》 Cathay (1915) 《神州集》 Homage to Sextus Properties (1919) 《向赛克斯特 斯 · 普罗波蒂斯致敬》 • Hugh Selwyn Mauberley( 1920)《休·赛尔温·毛伯利 》 • Cantos (1917-1969) 《诗章》
英美文学 Ezra Pound
合约
沃尔特•惠特曼， 我跟你订个合同— 我已经把你恨得够久长。 这次我来已不再是儿童， 我父亲的脑瓜顽固不化， 现在我已长大可以交朋友。 是你折断了新木， 现在可以雕刻。 我们流着一种树汁， 长着一个根— 我们保持商业关系。
A Pact 一诗以赤诚相见的语气回忆过去诗人 对惠特曼从不理解到理解的过程，指出了惠特曼在 美国诗歌创作方面开创的新的道路。”sap” “carving” “root”这些词的选择很贴切，比喻很生动， 与惠特曼在《草叶集》中的所选用的一些形象十分 相近。 作为现代派诗人，庞德力图打破传统的狭隘 束缚，在时间和空间上解放语言，通过诗艺的创新， 以前所未有的精确性和强度向诗歌内在丰富性的边 界冲击。但事实上，作为现代派的掌门人，庞德对 惠特曼始终保持着一种超越诗歌，超越现代派美学， 甚至超越艺术本身的敬意。
Literary Contribution
Imagism Vorticism Modernism
意象主义 旋涡主义（画派） 旋涡主义（画派） 现代主义
works
⑴Cathay 《华夏集 》《神州集 》《中国诗章》 ~based on translations from older Chinese poets like Li Bai ⑵Hugh Selwyn Mauberley 《休赛尔温 毛伯利》 ~his disillusionment and his view of his own career
☆ Letters of Ezra Pound ☆ Literary Essays 《文选》
1907—1941
《埃兹拉·庞德书信集》 《文学论文集》1954
☆ Selected Prose 1909— 1965 1973
Pound ′poetry style:
Ezra-Pound知识讲解
Thought transformation 思想转变
第二次世界大战时，庞德在罗马电台发表了数百 次广播讲话，抨击美国的战争行动，攻击罗斯福的作 战政策，赞扬墨索里尼，鼓吹墨索里尼的治国政策能 促成一个没有贪婪和高利贷的社会。
During World War II, the Roman Pound radio broadcast speech delivered hundreds of times, criticized the U.S. war effort, attacking Roosevelt's war policy, praised Mussolini, Mussolini's rule advocated policies can contribute to a no-greed and usury society.
The creation background 创作背景
❖ 我写了一首三十行的诗，然后销毁了，6 个月以后，我写了一首比那首短一半的诗， 一年后我写了日本和歌式的诗句。”
❖ 可以确定，这首短诗是庞德在法国的地铁 站触景而作，通过意象的叠加，诗歌最终大 大方方地落笔成简洁的14字。
Ezra Pound was America famous imagist poet. He and Eliot in the same post symbolist poetry leader. He Chinese from classical poetry, Japanese haiku of Health issued "poetry" theory, and made outstanding contributions to each other Eastern and Western poetry.
Ezra Pound庞德翻译理论与汉诗翻译完整版资料
• 在诗歌理论上，庞德曾提出有关意象诗及“漩涡主 义”的观念，打破传统诗歌严密结构，促成英美现代诗歌 形式历史性的突破与发展，并且在开阔视野、搜胜猎奇、 吸收东方及古代文化方面有较大进步。庞德也是宣扬中国
文明、翻译介绍中国古诗的西方诗人之一。
庞德的翻译
庞德的第一个译本是翻译意大利13 世纪诗人卡瓦尔坎蒂(Guido
• 庞德从汉语文学的描写性特征中，看到了一种语言与意象的魔力，从 而产生对汉诗和汉字的魔力崇拜，长诗《诗章》中多处夹着汉字，以 示某种神秘意蕴，主张寻找出汉语中的意象，提出英文诗创作中也应 该力图将全诗浸润在意象之中。
贡献价值
• 1948年诺贝尔奖得主，大诗人T·S·艾略特的著名长诗《荒 原》的副题就是：“献给埃兹拉·庞德，最卓越的匠人”，该 诗曾得利于庞德的亲自修改。作为欧美现代主义文学公认 的鼻祖之一，庞德在艺术创作及批评理论方面都有较大影 响。
• 1918: Pavannes and Divisions, prose (New York) • 1919 Quia Pauper Amavi, poems (London) • 1919 The Fourth Canto, poems • 1920 Umbra, poems and translations (London) • 1920 Hugh Selwyn Mauberley, poems (London) • 1921 Poems, 1918–1921, poems (New York) • 1922 The Natural Philosophy of Love, by Rémy de Gourmont,
上课Ezra-Pound剖析
the University of Pennsylvania
•
Hamilton College
• Ezra married the artist Dorothy Shakespear in 1914.
The life of Pound
• In 1920, he moves to Paris, then settled in Italy in 1924.
The three principles followed by the Imagists:
(1) "Direct treatment" (2) "Economy of expression" (3) “Free verse"
The life of Pound
• born in Hailey, Idaho
• During the second World War ,he leaned in the direction of Mussolini’s fascist totalitarianism极权主义
• having made anti-American radio broadcasts, he was arrested as a traitor in 1945 .
⑵Hugh Selwyn Mauberley 《休赛尔温 毛伯利》 ~his disillusionment and his view of his own career
⑶Cantos 《诗章》 the intellectual diary since 1915
~encyclopedic epic poem （学识渊博的史诗性诗歌）
• During this time he translated works of ancient Greek and ancient Chinese literature .
Ezra Pound
• This short piece illustrates Pound’s imagistic talent because the entire poem deals with images alone. The poem is extremely short, but it seems intriguing 迷人 的and has a deep message about the beauty of human beings.
• Thus, Pound takes the two words and morphs them together as one to get a greater effect, meaning that when he saw mysterious faces in the crowd with various colors and shapes, it was a good-looking sight in his eyes. The poem shows that whatever color, size, or shape a person is, he or she still has some characteristics of beauty - regardless of their outer appearance
Ezra Pound
Ezra Pound (1885-1972)
• The father of modern poicant contributions to poetry begin with his promulgation (spread) of Imagism, a movement in poetry.
• Ezra Pound is generally considered the poet most responsible for defining (characterizing) and promoting a modernist artistic poetry.
Ezra Weston Loomis Pound
关于叛国罪
另外一个就是1945年填满美国各大报头版的庞德叛国案。 这是一种新型叛国罪，是从前的战争史上不可能存在的一种叛徒。是用广播为敌对国家做 宣传。从1940年2月起，庞德从罗马每周用短波向美国广播两次。他自己写讲稿，题目包 括经济、历史、政治和文化，他把自己的名字压缩了，叫个Ez大叔，他改掉上流社会的口 音，装成乡巴佬的腔调，以吸引普通听众。他那无以预测的，冲动十足的广播，有时甚至 让意大利官方都怀疑起来，怀疑他是不是美国派的间谍，在用暗号向家乡传送军事情报。 庞德在传送自己。他主张暴力改革来解决世界的经济问题，认为法西斯政体能整治现代生 活，他宣告他仇视犹太人、英国银行(他认为这个属于国家的中央银行秘密控制着世界经 济)、罗斯福、丘吉尔、出版家、夜总会、放高利贷的主教们(这种中世纪传统，他坚信仍 在进行)、他仇视"下流画家"像伦勃郎、"情绪化的音乐家"比如普契尼等等。 给这个广播掏钱的是意大利的大众文化部。而他们的主要兴趣是，庞德在广播里告诉美国 听众：别投入反对德国和意大利的战争。 庞德属于这么一种人，为人类所有问题焦虑并开药方。
Death Grave of Pound on the cemetery island of San Michele, Venice.On his release, Pound returned to Italy continuing work on The Cantos. In 1972, two days after his 87th birthday, Pound died in Venice, where he is buried.
关于崇中媚华
1945年，二次大战的细雨蒙蒙早春时节，美国第50军沿意大利西海岸扫荡， 经古城拉巴罗的时候，遇上一位本国的老先生，他衣袋里装着卷孔夫子的书
Ezra Pound
• • • • • • • • •
While my hair was still cut straight across my forehead I played about the front gate, pulling flowers. You came by on bamboo stilts, playing horse, You walked about my seat, playing with blue plums. And we went on living in the village of Chokan: Two small people, without dislike or suspicion. At forteen I married My Lord you. I never laughed, being bashful.
•It is an observation of the poet of the human faces seen in a Paris’s subway station in which the faces turned variously toward light and darkness.
•This poem just has 14 words in the whole poem. However, the images in this poem give us the interior meaning. The images are apparition,
TERM TO KNOW
• Imagism意象派是1909年至1917年间 一些英美诗人发起并付诸实践的文学 运动，其宗旨是要求诗人以鲜明、准 确、含蓄和高度凝炼的意象生动及形 象地展现事物，并将诗人瞬息间的思 想感情溶化在诗行中。它反对发表议 论及感叹。
美国文学2分享资料
Hugh Selwyn Mauberley (1921)
Homage to Sextus Propertius (1919)
8
The Cantos
As The Cantos shows, he was now preoccupied with economics. The war, as he saw it, had been caused by the rivalries of international capitalists. He thought he had found a solution to the evils of unchecked capitalism, one especially favourable to the arts, in the Social Credit theory of Major C. H. Douglas, who argued that a system of state credit could increase purchasing power in the population at large, thus promoting creativity and removing power from bankers and financiers. Attracted to Mussolini by his energy and his promises of monetary reform, Pound namely assumed that the Italian leader could be persuaded to put Douglas's theory into practice. At first, the main target of Pound's attacks is 'usury', which he depicts (e.g. in Canto 45) as an unnatural force that pollutes the creative instinct in humanity. By about 1930 the usurers he condemns are usually Jews, and his language is vitiated by virulent anti-Semitism.
Ezra Loomis Pound (1885-1972)
"The Proper METHOD for studying poetry and good letters is the method of contemporary biologists, that is careful first-hand examination of the matter, and continual COMPARISON of one 'slide' or specimen with another." (from ABC of Reading, 1934)
And round about there is a rabble
Of the filthy, study, unkillable infants of the very poor.
In 1908 Pound travelled widely in Europe, working as a journalist. His first book of poems, A LUME SPENTO (1908), was privately printed by A. Antonini in Venice. Inspired by the work of Yeats, he went to London because he thought "Yeats knew more about poetry than anybody else": He founded with Richard Aldington (1892-1962) and others the literary 'Imagism', and edited its first anthology, Des Imagistes (1914). The movement was influenced by thoughts of Rémy de Gourmont whose book, The Natural Philosophy of Love (1904), Pound translated later, and T.E. Hulme (1883-1917), who stressed the importance of fresh language and true perception on nature. In his cautions, published in Poetry in 1913, Pound wrote: "Don't use such an expression as 'dim lands of peace'. It dulls the image. It mixes an abstraction with the concrete. It comes from the writer's not realizing that the natural object is always the adequate symbol."
与 “Ezra_Pound” ppt 对应的讲稿
Today, I will introduce a famous poet to you,he is the father of modern poetry ,so ,he is ezra pound.And I will introduce him from the following aspects -----第二张幻灯片1885年10月30日出生于美国爱达荷州的海利镇。
先后就读于宾夕法尼亚州立大学和哈密尔顿大学。
1908年，他搬去欧洲，刚开始在威尼斯后来去了伦敦，在威尼斯他自费出版了自己的第一部短篇诗集《灯火熄灭之时》。
在第二次世界大战前，庞德是意象派的领军人物，嗯，我简要的介绍一下意象派，意象派是1909年至1917年间一些英美诗人发起并付诸实践的文学运动，其宗旨是要求诗人以鲜明、准确、含蓄和高度凝炼的意象生动及形象地展现事物，并将诗人瞬息间的思想感情溶化在诗行中。
它反对发表议论及感叹。
后来庞德加入了漩涡主义的运动。
1914年，他与艺术家多萝西莎士比亚结婚，这是他妻子的画像和他们交往的信件。
1920年，他搬到巴黎，1924年，定居意大利。
在第二次世界大战期间，他支持墨索里尼的法西斯极权主义，为此之后一直在反美电台工作，并与1945年以叛国罪被捕，被押往华盛顿受审，以后他被宣布神经失常而免于受审。
，所以别人将他关在一家精神病院里，一关就关了12年。
在这期间，他翻译了古希腊和中国古代文学的大量作品。
1949年，因为《诗章》他与监狱中被授予博林根诗歌奖，1958年，他回到意大利，在那里他继续写作，翻译直至1972年去世。
这是他在书房中的最后一张照片之一接下来我具体说说他的生平的主要事迹。
作为一名作家，显然，他的一生比其他人坎坷的多。
在巴黎和伦敦期间，他除了除了从事创作外，还发掘和扶植人才，与欧美文学界人士广为交游，为打破英美文学，尤其是英美诗歌的沉寂局面，促进美国文学的“复兴”作出了独特的贡献。
Ezra Pound 庞德
Piece of vorticism
Piece of vorticism
Literary creation
Homage to Sextus Propertius (1917) Sextus Propertius was a Latin elegiac poet who was born around 50–45 BC and died shortly after 15 BC.
Moved to Paris and assisted Hemingway and others Leaned in the direction of Mussolini’s fascist totalitarianism Arrested by the U. S. military authorities and tried for treason, sent to hospital after being declared insane Secured by T. S. Eliot and Robert Frost and Hemingway, settled down in Italy for the rest of his life.
Cantos 诗章 (1915-1962)
Pound’s “intellectual diary since 1915”. Pisan Canto is the best one, new model for contemporary poets.
a long, incomplete poem in 120 sections, each of which is a canto. Most of it was written between 1915 and 1962, although much of the early work was abandoned and the early cantos, as finally published, date from 1922 onwards. It is a book-length work, widely considered to present formidable difficulties to the reader. Strong claims have been made for it as the most significant work of modernist poetry of the 20th century. As in Pound's prose writing, the themes of economics, governance, and culture are integral to its content.
撒切尔夫人英国国会辩论经典片段(双语)
撒切尔夫人英国国会辩论经典片段（双语）On economic and monetary union, I stressed that we would be ready to move beyond the present position to the creation of a European monetary fund and a common community currency which we have called a hard ECU. But we would not be prepared to agree to set a date for starting the next stage of economic and monetary union before there is any agreement on what that stage should comprise. And I again emphasised that we would not be prepared to have a single currency imposed upon us, nor to surrender the use of the pound sterling as our currency.关于经济和货币联盟，我强调过我们需要做好准备，跨越目前的处境，来建立一个欧洲货币基金和共同的通用货币，也就是我们所说的欧洲货币单位。
但在开始为下一阶段的经济和货币联盟登上舞台做好准备之前，我们并不会为这个协议的实现设定一个日期。
我再次强调，我们不愿被逼使用统一货币，也不会屈服于把英镑作为我们的使用货币的做法。
It is our purpose to retain the power and influence of this House, and not to denude it of many of the powers. I wonder what the right honourable gentleman’s policy is, in view of some of the things he said. Would he have agreed to a commitment to extend the Community’s powers to other supplementary sectors of economic integrations without having anydefinition of what they are? Would he? Because you would’ve thought he would from what he said. One of them was that the Commission wants to extend its powers and competence into the area of health. We said no. We weren’t going to agree to those since on what he says, he sounded as if he would, for the sake of agreeing, for the sake of being little sir echo, and saying, Me too.我们的目的就是保留政府的权利以及影响，而不是剥夺他们的权利。
Ezra Pound
Ezra Pound(1885-1972)
Ezra Pound is an American poet, translator and literary critic, the pioneer of the poetic movement of “Imagist Movement” in the twentieth century.
In1912 he appointed himself foreign editor of Poetry.
In 1913, he became the literary executor of Ernest
Fenollosa , and began his fruitful study of the Chinese
Works
• A lume Spento (1908)
• Homage to Sextus Propertius (1917)
ห้องสมุดไป่ตู้
• Hugh Selwyn Mauberley(1920)
• Pisan Cantos • Cantos
A
girl
The tree has entered my hands, The sap has ascended my arms, The tree has grown in my breastDownward, The branches grow out of me, like arms.
Tree you are, Moss you are, You are violets with wind above them. A child - so high - you are, And all this is folly to the world.
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经济视野Ezr a Pound（1985-1972）,a C onf u ci an p o e t,has a s tr on g belief in C onfu cianis m for his w hole lif e.W hat C onf uci ani sm ini-ti ally int r igued Pound in the1920s i s C onf uci us’co n cer n w it h social or der and lat er Pound f ound t hat C onf ucianis m in flue nced econom i cs t oo.H i s s tu dy on economics st ar t ed f r om the1930s and a w idely accept ed view is that the m o s t inf luent ial i m pact on his econom ics i s D ouglas’Soci al C r edit doct ri nes.H ow ev e r,t he paper ai m s t o dis cus s t hat t he C onf uci an doct r ine si du an四端has a great inf luence on his econom ics and polit ics.A s f or Pound, poli ti cs an d econ o m i cs could not be se par ated.Ther ef ore,a s tat e w i th h ar moni ous or der mus t b e un de r a g ood g over nor who is poss ess ing r en仁and is capable o f k e eping t he balance bet w ee n yi義and li利.P ou nd’s belief t hat a man can becom e a sage t hr ough s elf-cult iv at ion is bas ed on M enciu s pr oposi t ion that man i s or igi-nally g o od i n nat ur e.A ccord ing t o M enciu s,man i s i nher ent ly born w it h good nat ur e w h ich is si duan四端—ren仁,yi義,li禮, zhi智.Si nce hu m an n at ur e is i nnat ely good,someone m ay con-t end it is no t nece ssar y f or man t o cult iv at e.H ow e v er,m an is liable t o do som e thing ag ain st the goo d nat ure w hen he or she is lur ed by ext er nal pow er s.In or der t o r es is t t he e v il f r om the out side,man nee ds to develop the f our vir tu es:r en仁,yi義,li 禮,zhi智.O n e of the s ig nif icant i nfl uences on Pou nd’s e co-nom ic and polit i cal t hought s,as R edman dis cus sed,w as Pound’s “de ep en i ng un d er s t an di ng of C h in es e an d his w r i t i ngs of C onfucius”（258）.W h at I f o cus on is that his v iews on econom-ics and poli ti cs ar e well m anif es t ed i n hi s i nt er pr etat ion of si duan四端,e sp eci al ly r e n仁an d yi義.R en,t h e core of C onf uciani sm,plays an im por tant role in his v iews on bot h polit ics and economics.The goal of s elf-cu lt iva-ti o n is t o culti v at e and pe rf ect ones elf to be a prof ound m an,a “real m an,”“m anhoo d”in Pound’s t erm,w hich is a m an pr o-cess in g re n仁（r enzhe仁者,or j un zi君子）.“H en ce t he m an w ho k ee ps r ein on him se lf（君子j un-zi）looks st raight int o his ow n heart at the t hing s w her ew i th t h e r e i s no t r if ling”（Con 101）.仁者or君子at t he hig hes t s tat e is a s ag e,s uch as Y ao, Shun,Y u,K i ng W en in leg endar y C hin a.This i dea o f cu lt iv at ing the abi li ty t o liv e t hrough i ntr osp ect ion inf orm s a s elf-reveal-ing m om en t in The C ant o s:力li/行hsin g/近chin/乎hu/仁jên/hold-ing t hat ener gy is near t o benevolence（X C I II/628-9）.The f ive ch ar act er s ar e cor res ponde nt t o t he line“holdin g t hat ene rg y is near t o bene v olence,”which is fr om Zhong Y ong中庸,cent er-ing on how t o achie v e re n.That“Hum anit y is t o love m en”is Po u nd’s t r anslati o n of r en zhe ai re n愛仁者人.Th es e lin es tell us t hat one cann ot lov e ot her s t oo much.That i s,i t i s n ever enough t o lov e other s.O nly w hen m an put enough“em er ge”can he get close to r en and hence enj oy t he lov e of light.Pound puts em phasis on lov e w h i ch links the self t o o t her s.C onf ucian love is not abs tr act and it r equir es m an to lov e his f am ily m em be r f ir st, sp re ad t he love t o re lat i v es and fr ie nds,and t hen love m en t o w hom he is socially re lat ed.Co nf ucian et hics def ines t hat on e’s lov e is m ean ingful only w hen one s how s his lov e in a w ay cor r e-sp ondi ng t o hi s s oci al pos it ion.In thi s s ens e,Conf uci an lov e bonds s oci al m ember s and cons olidat es s o cial ord er.A ccor ding to Pound,w het her the ru ler gov e rns j us t ly or not depend s on the rule r’s dealing w it h cai財（pr ofi t,tr easur y）. Poun d de m on st r at es t he re lat ion s hip b et w e en r e n and cai by ci tin g th e C onf ucian idea fr om D a X ue:財發仁者以身,不仁者以身發財.H is ow n v er sion in C onfu cius is t hat“The hum ane m an uses his w ealt h as a m e an s t o di st i nct ion,t he i nhumane be com es a m er e h ar nes s,an acces sor y to his t aking s”（C on fuciu s83）.In t he p ros e t it led“Kung”i n Guid e to K u lchur,Pound le ts th e C hines e charact ers occup y a wh ole pag e t o hig hli ght this Confu-ci an ide a and also i m plicit ly lau ds K u ng as a t ypi cal exam pl e of re n zhe仁者.In C ant o LV,t he ide ogr am s ar e visu ally di splaye d in t he Engl is h po et ic t ext ag ain:If t hes e go t o t he nat ion al t r eas ur y/t he y will g o o ut of c ir cula ti on/t he peo ple t her eby depr ived,/so HIEN-TSO N G t h r ew t his int o co mm er ce/財發仁者以身,發財不仁者以身”（290）.H er e Chin es e i deo gr am s f unct i on as pr ai se f or H i en-Ts ong w ho w as nin t h cent ur y em pe ror in C hina. Ther efor e,Pound“did not both er to g iv e ad v ice on how to pr o-duce m ore to a m inis ter w hose s ole aim w as t o push up the am ount of t ri bute sw eatable f rom t he peasant ry”（G u ide K ulchur272）.It is not the fi rs t time ne ither t he las t for Pound to quot e this C onfucian t h ought to i llus tr ate w hat a good king s h ould d o in face of his t r eas ur y.Earl y in C ant o LII,a paraphr as e of the sam e pass age occurs:“G ood s ov e r eign b y dis t r ibu ti on/Ev il kin g is k nown by his im pos ts”（261）.The idea of“G ood sovere ign by dis t rib ut ion”de v elo ps de epe r int o C ant o X C IV i n w hich Pound again inser t s t he id eogram s梁惠:財發無寶以以（636）to r eit-erat e“dist r ibut ion”as an import an t cr it eria t o j udge w het her a g over nm e nt is good o r n ot.Th e last s ix Chine se ch ar act er s m ean“b y w e alt h d is t r ibu te d,n ot by t r eas ur e accumulat ed”（C ook s on207）.Th e ide a of“s pendin g”is conti nued i n C ant o X C V I,“TIBER IU S…/b y hi s s pend ing發”（655）.In shor t,a good gov e r nm en t de pend s on a w i se kin g w ho know s how t o s pe nd his tr easu ry r at her t han how to accum ulat e i t.Y i義m anife st s Pound’s econom ic and polit ical v iew t oo.This v i r t ue is var i ous ly i nt er p re t ed b y Pou nd s uch as“eq uit y,”“equi libr iu m,”“ri ght eous（nes s）,”“hone st y,”“w hat isEzra Pound’s Economics and Politics—from the Perspective of Confucian Si Duan四端Tan XiaocuiQilu University of Technology Shandong Jinan250353【A bst r ac t】Ezra P ound ha s a lif e-long i nvol ve ment with Confuc ianism.He strongl y believes that human na ture i s inhere ntlygood,na mely,Confuc ian doct ri ne si duan四端—ren yi l i z hi義禮仁智.T he paper aims at interpreting a nd analyz ingPound’svi ews on economi cs and poli ticsfrom the perspe ctive of si duan四端and it ise xpected to dra w a conclusion that a sta te prospers when i ts wang王wi th possession of ren仁i s able t o deal with義a nd l i利properly.【K e y W or ds】Ezra Pound si dua n四端l i利ren z he仁者Ec on o mic Vis io n3372014.1理论探讨r ight.”In M e nci us the o r y,the virt ue of yi re fer s t o an in nate s en se of sham e which co m pel s us t o do w hat i s r ig ht and j us t. Ther ef or e t his t er m is of t en r ende r ed as“r ig hte ousn ess”or “j us ti ce”in Eng lis h.I n The A nalects,i t is alw ays j uxt ap osed wit h li利（m at er ial pr of it）,s uch as“The pr ope r m an un der-s t an ds equit y,t he s m all m an,p rof it s”（C on fuciu s207）.P o und u sually r ender s it as“equit y”w hen yi義appe ar s as t he coun-t e rp ar t of li利and y i義i s t he solu t ion Pound of f er s t o t he p roblem o f usur y t hat has decaye d t he w or ld f or years.The end-i ng of The G reat D iges t highli gh t s t he opposi tion w hich,in Pou nd’s v e r si on,p r ese nt s:“That i s t he meani ng of:/s t at e doe s n ot p r ofi t by pro fi t s./H on est y is th e t r eas ur e of s t at es[義為以利也]”（C onf ucius87-89）.“H onest y is t he t r easur e of st ate s”i nclud es a g ov er nm ent al an d econom ic se nse but car r ies the w ord i nto t h e st ill b roader dim en sion of et h ics.To put it s im ply,the s t at e or the gover nment s hould be hon est.Pou nd w r it es i n t he 1938pr o s e“M ang Tsze”:“A n yone w ho m i st akes K ung o r M encius f or a m at er ialis t is a plain u nad ult er at ed idiot.Their philos o p h y i s not i n t h e least m at erialis t,it is v olit ioni st.（1）A r m s and d ef ences,（2）f o od,（3）t he f ai t h of the pe ople,if t hey m us t b e g iv e n u p,b e i t in t his or der”（Select ed Pro se94）.Po und clear ly know s t hat M e nci us’econom i c t heor y ai m s at uni v er s al hum ane benevolen ce r at her t han prof it.To s om e degr ee,for P ound, y i義eq uals“t he fait h of t he pe ople”w hi ch actu ally de r iv e s f r om min w u xin bu li無民信不立.Pou nd m ust be dee ply im pr e ss ed w it h t he diale ct i cal r e la-t ion ship bet w een yi義and li利w hich i s s o i m por tant b ecaus e i t d ir ectly de ci des w he ther th e s tat e lives or di es.Hence,on the l as t page of his t r anslat i o n of D a X ue,he q uot es t he last li ne wit h bo th C hin ese i deogr am s and Eng lis h let t er s.The page be-f or e and af t er is deli ber at ely l ef t b lank fo r t he r eas on t hat Pound high ligh ts t he s ig nif ican ce of t he C o nf ucian p r inci ple t hr ough v is ual ar t s an d t he ar t of s pace:利EQU ITY國以IS不義TH E以為TR EA SU R E利利O F為也STA TES（C onf ucius91）The v i su al d is play of th e w or ds m akes it s im p or tan ce im-p res si v e and out st an ding.C o m par ing it wit h the pr ev i ous tr ans-l at ion“H ones t y i s the t r easur e of st at es,”w e n at ur ally dr aw a con clu sion:“Honest”is“equi ty.”H ow ever,“hone st y”i s t he people’s f ait h in t h e gover nm en t or“t h e m or alit y o f the g ov e r nm en t”while“‘eq uit y’r ef e rs to i t s r es ult”（Tay 120）.Act u al ly,w he n Poun d t ran slat es yi義as“e qui t y,”he adds m or e econom ic si gnif icance to t his C onfu cian v ir tu e t han it or igin ally cont ai ns.In Pound’s view,t he im p ort ance of e conom-i cs in t h e C onf ucian s yst em was t he cr ucial part i n t he cr eation of a hum ane social or der.Tr uly,econom ics is a crucial elem ent t o kee p s oci al ord er s table.That’s w hy he blam es“A r is tot le did n ot s ave t he w or ld econ om ically”be cau se“Ari st ot le did n ot i m plant a clear concept of m one y i n t he g ener al west er n m in d. He s aw t hat m oney w as a m eas ur e”（G uide K u lchur190）.Per-haps t hat i s t he re as on Poun d pr es ent s M enciu s’e con om ic j us-t ice f or his solut ion t o the problem of us ury.W hat M encius advo-cat ed was two econom i c s ys t em s:t he s hare s ys t em and t he aid s ys te m,b oth of w hi ch ai m n ot at pr of it b ut at ben ev olen ce and r i ght eou sne ss.Po und also r e nd er s yi義as“r ig ht eou s”.A t t he en d of Can to LX X V II I,Poun d q uote s o n e of M en ci us’fam ous s aying s:In “The Spri ng and Autu m n”/t her e/ar e/no/r ighte ous/W ar s”（483）.This i s a dir ect t r anslat ion of無義戰春秋.Pound use s t he w ars in t he Sprin g and A utumn t o allude t o t h e tw o w or ld w ars which ar e n ot r i ght eou s.義is r ight eous ne ss,as soci at e d w i t h p e ace.Poun d m e nt i ons it in“M a ng Ts ze”whe r e he cit es M enciu s’d ef init ion of w ar as“‘le ad ing o n t he e ar t h t o de-vour men’,t h at is in a p ri nce’s war s f or mor e t er r it or y”（Se lect ed Pr ose87）.In the year of1938,wit h h is publicati o n o f G ui de t o Kulchur,and som e pr os e like“M ang Ts ze,”Pound “calls f or a ret ur n t o a C onf uci an concer n f or t he ent ire social or der.B ut by the t im e…t he W es t w as h e adi ng for another global war”（258）.In t he beg inn ing of Sect ion of R ock-Dri ll,t he r e as on of war s i s open ly denou nced by Pou nd—“los t t o all i4義”（LX X X V I/563）.“Fo r Pound t h e causes o f w ar w ere t o be found i n t h e econom ic sy st em,and econom ic ref orm w as t he only w ay t o p re v en t a f ut ur e w or ld war”（R ed m an254）.W ar s are way s for t he gov er nment t o gain prof it,t her e is no holy reas o n f or gov-e rnm e nt to lau nch a w ar.In this se nse,yi義is a v ir t ue t hat t h e he ad of a st at e ought t o have.Pound’s v i ew s on eco n om ics and p o li tics m ight be a com pli-cat ed t o pic in Po undi an schol ar s hip b ecaus e his econ om ic and p o lit ical thought s hav e been inf luenced by a v ariet y o f elem en ts, s uch as D ougl as’Social C re dit,F as ci sm,C onf ucianis m.H o w ever, t o sin gle it out of t h e com plexit y,w e get t o know it is Co nf ucian d octr ine s i d uan四端,e sp ecially re n仁and yi義,th at d ri ves Poun d t o beli ev e t h at t he s o cial h ar m ony could not be separ at ed wit h a sage-li k e r ule r w ho i s in t he s t at e of r en and is w is ely e nough to deal w it h yi義and li利.In other w or ds,the pros per ity of a s t at e d epend s on t h e r uler’s dist r ibut in g t r easur e rat her t han accum ulat ing it.基金项目:Th e p ap e r i s s p on s o r e d b y a p r o j e c t o f Hu m a ni t y a nd So ci al Sci e n ce i n u n ive r s i t i es o f Sha nd on g P r o vi n c e.Th e p r o j e c t i s n a me d“Ez r a Po u n d’s Co n f u ci a n is m—f r o m t he p er s p e c t i v e o f C o n t e mp or ar y Ne w Co n f u c i a n i s m茲龐現”（埃拉德的儒家思想研究—代視新儒家的角）.[Pr o j e c t Nu mb e r:J13W D07].Ref er e nc es[1]Cookson,William.A guide to th e can tos of Ezra Pou nd.N ew York:Persea Books,2003.Pound,Ezra,trans.Con fucius:The Great Dig es t,The U nwobblin g Pivot,The Analects.N ew York:New Direction s,1969.[2]Ezra Poun d the Can tos.London:Faber an d Faber,1981.[3]Guide to Kulchur.New York:New Directio ns,1970.[4]Selected Prose:1909-1965.Ed.W illiam Coo kson.N ew York: N ew Directions,1975.[5]Redman,T im.“Pou nd’s Politics and Eco no mics.”In T he Camb ridge Co mpanion to Ezra Po und,ed.Ira B.N adel.Cambridge: Cambridg e Univ ers ity Press,1999:249-263.[6]Tay W illiam,Shu-sam.Th e Su n on the Silk:Ezra Pou nd and Co nfucianis m.Dis s,Univers ity of Califo rn ia,San Diego,1977.作者简介T an Xiaocu i,Ph.D.candidate of Su won Univ ers ity,Korea;lecture o f Qilu Un iversity of T echnology,Ch ina.Corres p ondence:Q ilu Un i-v ers ity o f Tech nology,J in an.338Ec on om ic Vis ion2014.1。