2015年5月31日 星期日

古德明 《中華正聲》《真假中文》 中共「信用破產」

十幾年前就知道古德明先生。看來他每天專欄文章可能四五篇,如此日積月累,成績可觀。
我今天看黎漢傑先生介紹古先生的《真假中文》,就去他的蘋果日報專欄找一篇《中共「信用破產」》,認為可當代表。不料抄了Wikipedia的《古德明 》,才知道《中華正聲》《真假中文》等是在香港的另外一份報紙的專欄。
就這樣簡介古德明先生。


古德明(1953年11月13日),生於廣東中山石岐香港英語教育作家、時事評論家。

生平[編輯]

古德明1957年搬遷至澳門定居,1964年再遷至香港,及後就讀於香港潮州商會小學聖保羅書院。1976年在香港中文大學崇基學院英文系以全系第一名的成績畢業,因批評文化大革命,並未獲得任何獎學金。1981年考獲香港大學中文系哲學碩士學位。古德明曾在聖貞德中學任英文教師,後於香港大學新聞組擔任翻譯員,1986年任職於中文大學人事組,1989年曾任《明報月刊》總編輯,1991年出任香港科技大學翻譯組主管。1997年曾隨家人移民紐西蘭,1998年回流香港。
古德明現於《蘋果日報》「生活名采」版每日撰寫專欄「征服英語」,回答讀者關於英語的提問;以及星期六於「論壇」版撰寫另一時事評論專欄「常山月旦」,聲稱以古時中國的優良作風非議中國及香港時弊。另外,古德明亦在《讀者文摘》擔任特約編輯,翻譯英文版讀者文摘為中文,及曾於香港免費報紙《AM730》設有專欄,名為「中華正聲」,聲稱以扶持正統中文為己任,大力批評中共現代漢語,逢週三刊出。

筆戰[編輯]

古德明以往經常評點名人學者的中英文錯誤,然而被批評者卻不認為自己有錯,因此古德明常與這些人展開筆戰,有人甚至將他比喻為「英語界的宋祖德[1],但現在除非有人認為他的語文有誤,否則都不會主動指正別人的錯處。[2]
較主要的筆戰如下:

中文[編輯]

  • 在《蘋果日報》《常山月旦》專欄,就陳永明主持的節目《中文一分鐘》內「層出不窮的悖謬」,與該節目的負責人展開筆戰。[3]
  • 在《蘋果日報》《征服英語》專欄,就可立中學一中文教師贈予當時教統局常任秘書長羅范椒芬的「古典詩」作批評,指這首詩平仄對仗及文辭出了問題,其後與一名教師展開筆戰。

英文[編輯]

  • 在《明報》《英語聞問切》專欄,就一篇香港某大學的公函內的英文文法訛錯,與瑪利亞書院英文學會展開筆戰。[4]
  • 在《明報》《英語聞問切》專欄,多次指出陸谷孫主編的《英漢大詞典》內容有誤,及字典聲稱的「獨立研編」是假的,因為詞典中例句大量剽竊英美英文詞典,還有反駁陸氏於《亞洲字典會議》發表、針對古氏指控的駁論。[5]
  • 在《蘋果日報》《征服英語》專欄,就英語Ensign(艦旗或商船旗)的使用問題,與名流鄧永鏘展開筆戰,及後兩位曾斷斷續續就英語文法互相批評。古最終拋下戰書,以「每題賭一萬港元」,賭他跟鄧討論的八個英語問題誰對誰錯,惜鄧不肯應戰。[6]
  • 於《蘋果日報》《征服英語》專欄就唐英年的一句「I think that is completely rubbish that」與讀者筆戰了數天[7][8]

著作[編輯]

時事評論[編輯]

  • 《常山月旦》七集 -- 次文化堂出版
  • 《明月晚濤》三集 -- 次文化堂出版
  • 《以古非今》甲至丁篇 -- 次文化堂出版
  • 《胡不仆街》 -- 香港蘋果日報 二零零九年四月四日([1]

英語學習[編輯]

  • 《聽講英語Easy Way》-- 青桐社出版
  • 《為甚麼說不好英語》-- 青桐社出版
  • 《英語聞問切》1-25集 -- 明窗出版社出版(本系列第26集後作者為魯效陽先生)
  • 《征服英語》1-6集 -- 次文化堂出版
  • 《英文,放馬過來!—文字的意義和差異》-- 青桐社出版
  • 《英文其實不困難—文字的正確用法》-- 青桐社出版
  • 《錯英文.大道理》-- 青桐社出版
  • 《好壞英語》-- 亮光文花有限公司

文化研究[編輯]

  • 《尋根究底》三集 -- 次文化堂出版

散文[編輯]

  • 《少年翰墨》 -- 次文化堂出版
  • 《少年殊調》 -- 次文化堂出版

譯著[編輯]

  • 《西洋詼諧小品新譯》 -- 明窗出版社出版
  • 《西洋幽默小品新譯》 -- 明窗出版社出版
  • 《泰西筆記小說選》 -- 次文化堂出版
  • 《泰西筆記小說選2》 -- 次文化堂出版

中文專著[編輯]

  • 《實用中文商務公函寫作》 -- 明窗出版社出版
  • 《中華正聲》 -- 次文化堂出版

參考資料[編輯]

  1. ^ 譯文論壇
  2. ^ 非常人語:不堪人事日蕭條
  3. ^ 《常山月旦》, 二零零一年 , 21 - 39頁
  4. ^ 《英語聞問切(十)英文造句之對稱》 , 一九九八年 , 122 - 146頁
  5. ^ 《英語聞問切(十四)怎樣增強英語理解力》, 一九九九年 , 55 - 58頁

  6. ^ 二零零四年八月廿四日,香港蘋果日報
    ^ 二零一一年八月二十三日,香港蘋果日報
    ^ 二零一一年九月一日,香港蘋果日報
  • 《非常人語:不堪人事日蕭條 - 古德明》,壹周刊,754期,2004年8月19日


中共「信用破產」


去年六月,中共發表《一國兩制在香港》白皮書,把所謂「香港高度自治」解釋成為「中央政府對香港有全面管治權」。中共前總書記趙紫陽秘書鮑彤慨歎說:「這個政府信用破產!」鮑彤所見不差,但他畢竟是新中國人,說的是現代漢語。
「破產」中文只有一個解釋:家產耗盡。李白就曾經破產:「黃金逐手快意盡,昨日破產今朝貧。」(《醉後贈從甥高鎮》)李白又曾稱譽秦末張良散家財求壯士刺始皇:「子房(張良)未虎嘯,破產不為家。」(《經下邳圯橋懷張子房》)今天的法律詞語「破產」,沿用古人意思,十分貼切。
但中文沒有「信用破產」的說法。這個「破產」,無非英文bankrupt一字的變體。《朗文當代高級英漢雙解詞典》bankrupt條下就有兩個解釋,一是「破產的」,一是「缺乏(某種美德)的」。詞典還有例句:(1)The firm went bankrupt(公司破產了)。The opposition attacked the government as morally bankrupt(反對派批評政府道義淪喪)。第二個意思的bankrupt,中文還可以譯做「蕩然」,例如《後漢書》卷六十七說到黃巾賊亂天下:「朝野崩離,綱紀文章蕩然(廢壞)矣。」信用蕩然、道義淪喪等,譯做現代漢語,一定是「信用破產(bankrupt in credibility)」和「道義破產」。現代漢語人最引以為榮的,就是用方塊字寫英文。
中國人會說中共背信棄義、言而無信、食言而肥、百約百叛、出爾反爾、輕諾寡信等等。中文詞彙豐富,何必一味向西方學舌。 


真假中文
作者:古德明
內容簡介
本書是《中華正聲》續篇。現代中國人寫文章,皆以學習外語為尚,遣詞用字,根據的不是中文籍典,而是英漢詞典。傳統中華文化現已沒有人認識,現代人寫作,卻喜歡崇洋媚外,以外國人為師,甚麼「成本效益」、「立馬」、「性騷」、「萌」不中不西的詞彙,充斥於報章雜誌。眼見中華文化淪落,深諳中西文化的作者掮起重擔,為讀者講解正統的中國用語和說法,希望能撥亂反正,為挽救中華正聲盡一番力。

2015年5月26日 星期二

From Far Formosa福爾摩沙紀事: 馬偕台灣回憶錄


 2012.6.19

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From far Formosa : the island, its people and missions (1896)

 Author: Mackay, George Leslie, 1844-1901; MacDonald, James A. (James Alexander), 1862-1923
Subject: Presbyterian Church -- Missions; Missions -- Taiwan; Taiwan -- Description and travel
Publisher: Edinburgh : Oliphant Anderson and Ferrier

 
1896馬偕博士著作 From Far Formosa 封面


這本書台灣至少有三種譯本

台灣遙寄林耀南譯 台灣文獻會 1959 

台灣六記周學普譯 台銀台灣研究叢刊 1960

福爾摩沙紀事: 馬偕台灣回憶錄 林晚生譯  台北:前衛  2007

 

當然 翻譯應該後來居上  林晚生的譯本很可讀 不過 問題還是相當多的

譬如說

"EDITORIAL PREFACE"中
 第一例 I knew how easy it was to be " worlds away " ; 
for, as Macaulay says about the writing of history, the details might
 all be true and the total impression inadequate and misleading. 
 黑體字翻譯得極笨重 (這是在談歷史寫作的"見樹不見林"問題):"
 
 因為我知道,編寫這種東西很容易失去原味。誠如英國著名的歷史兼評論家
麥考萊(Macaulay)在談到歷史的編寫時所說的,即使你所寫的每個細節都真確無誤,
但可能讓人讀後卻對事件未能有完整的概念,或產生偏差的認知。
 
第二例"mob" 是集體名詞不是"一個" (中文版   xvii)
 might be given to the public had been prepared, impressed 
upon him the duly of meeting tliis reasonable demand. To a 
man of his ardent temperament and active habits prolonged 
literary work is the most irksome drudgery. He would rather 
face a heathen mob than write a chapter for a book. But con- 
vinced of its importance, he undertook the task, receiving 
valuable assistance from the Rev. W. S. McTavish, B.D. For 
weeks together he did little else than ransack note-books and 
journals, and explore the stores of his capacious memory.
 於是大家都催促他要盡早把他的工作與生活好好的記述下來,因為這事有它的迫切性。
但對於他這種慣於不停熱心工作的人,要他坐下來做長篇的記述,是一件厭煩的苦差事。
他寧願花時間去向一位凶暴的異教徒傳教,也不想坐下來為這本記述寫上一小篇。
 
 mob是集合名詞

第二例中文本第281頁

It was during my first furlough in Canada, in 1880, that the people of my native county, Oxford, Ontario, at the sugges- tion of the " Sentinel- Revie w " newspaper of Woodstock, undertook to raise funds sufficient for erecting a college building in Formosa. Ministers and other Christian friends ap- proved of the proposal, and it was carried out with enthusiasm and vigor. At an immense farewell meeting held in the Methodist church, Woodstock, on the eve of my return to Formosa, the sum of $6215 was presented to me; and with that money the college building at Tamsui was erected, and, as was fitting, it w^as called Oxford College. It is with gratitude and pleasure that I recall this and other tokens of regard on the part of my home friends ; and when I think of that farewell meeting in 1881 there stand out against the back- ground of loving memory the form and features of Oxford's greatest son, the late Rev. John Ross, of Brucefield, whose life of faith was to me an inspiration, and whose labor of love the Canadian church ought not to forget. pp 291- 292 FROM FAR FORMOSA 


  form and features 性格與特徵


  labor of love
 Work done for one's satisfaction rather than monetary reward. For example, The research took three years but it was a labor of love. This expression appears twice in the New Testament (Hebrews 6:10, Thessalonians 1:3), referring to those who do God's work as a labor of love. [c. 1600]

 a labor of love
(報酬目当てでなく)楽しんでやる仕事

 
King James Bible (Cambridge Ed.)
Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
在天主和我們的父前,記念你們因信德所作的工作,因愛德所受的勞苦,因盼望我們的主耶穌基督所有的堅忍。(思高本)

 

2015年5月25日 星期一

legitimacy的翻譯:合法性、正當性、認受性 (Michael Davis)

今天學到的:



戴大為:為保法治 應否決政改

2015/5/26 — 8:10

Michael Davis(港台節目截圖)
Michael Davis(港台節目截圖)
香港大學法律學院教授戴大為(Michael Davis)接受信報訪問批評,政改方案中過半數門檻「出閘」等要求,不容許港人有真正選擇,也違反國際標準。戴大為指出,為保香港法治的核心價值,立法會應否決方案,他解釋,政改「袋住先」是無認受性*特首換來偽認受性特首,這根本不值得。
戴大為指出,政改除了爭取民主,核心是港人憂慮失去法治及高度自治,「當政府可以任意為投票權賦予新解釋,豈非永無止境?」
戴大為批評,政府採取scare tactics(恐慌策略),營造不接受「袋住先」就無民主、繼續「企硬」會引發混亂的氣氛,又狠批港府對中央政府卑躬屈膝,猶如「失聲」般未能為港人爭取。
戴大為提到,人大831決定根本不可能有公平選舉模式。而令他感到非常意外的是,政府否定所有溫和方案,連「餘下空間令好看一點、認真一點,都不把握。」他表示,要令選舉回復有真正選擇,必須移除過半門檻,恢復八分之一或稍高門檻,提名委員會的組成也必須改革。
不過,他認為部分泛民堅持公民提名是在政治上擺出不妥協表態,較易吸引支持者並向建制派施壓,但並非有公民提名才能容許真正選擇,泛民有需要提出實際建議。


* 台灣:合法性。"施政,政府要有好強認受性英文叫legitimacy",......更清楚的區分:

2013年12月14日 星期六

戴耀廷 - 合法性、正當性、認受性

明報   20131214日 http://vicsforum.blogspot.tw/2013/12/blog-post_635.html

Legitimacy是一個複雜的概念,主要是與政治權力有關。這概念包含不同向度,至少包括法律、政治倫理及社會心理的向度。從它的中文翻譯,就可看到其複雜性。Legitimacy的中文翻譯,常見的有「合法性」、「正當性」和「認受性」。

「合法性」是一個常用的翻譯,其重點是法律的向度,在於權力是否按合法的途徑取得,這是最狹窄的理解。另一個翻譯是「正當性」,重點是政治倫理。按一些政治倫理的理論,合法的權力會被視為正當的權力,但若用其他政治倫理的理論,合法的權力未必是正當的。因此,政治權力是否正當,無論合法與否,完全取決於所依據的政治倫理的理論是什麼。「正當性」能帶出這概念更豐富的內涵,因而比「合法性」較好。且legality也是譯作「合法性」,故如果legitimacy也譯作「合法性」,會容易做成概念上的混亂。

還有一個翻譯是「認受性」,重點是社會心理的向度,在於權力擁有者是否被人們認可和接受他們是正當地擁有權力。與「正當性」不同之處,權力正當與否,不在於政治倫理的理論,只在於人們實際上是否認受那權力安排。只要人們實際認受權力,即使從政治倫理的角度看是不正當,對那些人來說,權力仍是正當的。舉一個例子,在中國皇朝時代,當然以現在的民主、法治的政治倫理去看,皇帝的權力是不正當的。但在幾千年的中國歷史,卻鮮有人會質疑皇權是不正當的。大部分人都實際地接受了皇權是正當的,反是持異見者會被人們視為是離經叛道。同樣,合法的權力會被認受,但卻不是必然。合法的權力可能不會被人民所認受,但不合法的權力也可能會被人民所認可,不然也不可能有革命的出現。

選擇哪個legitimacy的翻譯,可能反映人判斷政治權力是否正當的標準是什麼。那麼,特首是否legitimate呢?特區政府是否有legitimacy的危機呢?那就要看你用哪一個翻譯了。

談 Beautiful Minds, Beautiful Hearts.

Russell Crowe, who played him, tweeted: "Stunned... My heart goes out to John & Alicia & family. An amazing partnership. Beautiful minds, beautiful hearts."




"The story of John Forbes Nash, who won the Nobel prize for economics in 1994, is unusual, if not astonishing. As a graduate student in 1949, Mr Nash undertook an analysis of competition that became one of the pillars of game theory. But more than 30 lost years lay between this honour and the time when the work it honoured was done. The brilliant mathematician of the 1940s and 1950s was destroyed by schizophrenia, and re-emerged only in old age, after an almost unprecedented recovery."
In 1998, The Economist reviewed Sylvia Nasar's masterful biography of John Nash, "A Beautiful Mind" http://econ.st/1JNNcEk



BillyPan 潘建志醫師
經濟學家、賽局理論創始人、電影《美麗境界》主角約翰·納許 (John Nash) 夫婦遭遇車禍,在美國新澤西州逝世。
納許是當代最有名的思覺失調症(精神分裂症)患者,我常在課堂上推薦醫學生看《美麗境界》電影和傳記書。納許的賽局理論可說是經濟和數學上橫空出世的創見,是精神疾病和非凡創造力關聯的實例。
據說愛因斯坦,牛頓也有類似的精神狀態,他們兩人的兒子都被診斷出有思覺失調症,納許的兒子也是。特別的基因讓思考方式超凡入聖。
但思覺失調症慢性化後還是會影響大腦功能,所以納許學術上的成就都完成在他發病前。新藥能減少認知功能退化,如果晚出生30年納許會過得順利一點吧。
billypan.comBillyPan 潘建志醫師的相片。

昨天(5月 24日)美國最重要的新聞事件之一是諾貝爾獎得主數學家約翰·納什和夫人於5月 23日在紐澤西發生車禍去世。曾經在1994年獲得諾貝爾經濟學獎的數學家約翰·納什與妻子在美國新澤西乘搭出租車時,出租車突然失控,夫妻兩人都在車禍中喪生。2002年納什的生平故事曾被改編為電影a beautiful mind。Beautiful這個字最常被譯為美麗,但是有人對於這種翻譯深深不以為然,認為a beautiful mind譯成《美麗心靈》是一種嚴重誤譯,應譯為《靈巧的頭腦》或《靈巧的智性》更符合真實。例如靈巧在中學上數學課時,老師演算了整整一黑板的數學習題,納什卻可以僅用幾個簡單的步驟便解出答案,這就是頭腦靈巧的表現,用英文來說,就是problem solved beautifully(解題很漂亮)。另外,mind固然有頭腦和心靈的兩重釋義,而在納什從瘋癲重獲理智的歷程,我們看到的是過人的意志和理性壓制著瘋狂的心靈。或者,說得更準確一些:從七八十年代的某一天起,他有意識地選擇將一部分的瘋狂運用在數學的靈感上,而將剩餘的瘋狂用理性囚禁起來。判

hc:  Beautiful
Of a very high standard; excellent:
she spoke in beautiful English
a beautiful character
りっぱな人格
beautiful patience
見上げた忍耐
beautiful taste
りっぱな趣味.

Mind
3 知性,頭,頭脳
use one's mind
頭を使う
improve one's mind by reading
読書によって知性を磨く
good [a sharp] mind
よい[鋭い]頭.
4 知性の持ち主,人
a greatest mind
優れた知性の持ち主,偉人
creative minds
創造力のある人たち
Great minds think alike.
賢い人の考えることは同じだ(▼相手の考えが自分の考えと一致したときふざけていう).



2015年5月19日 星期二

Anthony C. Yu 余國藩 (1938-2015)

 Anthony C. Yu 余國藩 (1938-2015)
Prof. Anthony C. Yu

Anthony C. Yu, translator and scholar of religion and literature, 1938-2015

Anthony C. Yu, a scholar of religion and literature best known for his landmark translation of the Chinese epic The Journey to the West, died May 12 after a brief illness. He was 76.
Yu, the Carl Darling Buck Distinguished Service Professor Emeritus in the Humanities and the Divinity School, introduced a comparative approach to the study of religion and literature that drew on both Eastern and Western traditions. Over his distinguished career, he made contributions on figures as wide-ranging as Aeschylus, Dante, Milton and William Faulkner. His work engages Chinese religions as well as classic texts of Christianity, Buddhism and Hinduism.
“Professor Anthony C. Yu was an outstanding scholar, whose work was marked by uncommon erudition, range of reference and interpretive sophistication. He embodied the highest virtues of the University of Chicago, his alma mater and his academic home as a professor for 46 years, with an appointment spanning five departments of the University. Tony was also a person of inimitable elegance, dignity, passion and the highest standards for everything he did,” said Margaret M. Mitchell, the Shailer Mathews Professor of New Testament and Early Christian Literature and dean of the Divinity School.
Yu was born on Oct. 6, 1938 in Hong Kong. The outbreak of World War II forced his family to flee to mainland China in 1941. To distract him from the fear and danger of the conflict, Yu’s grandfather began to tell him fantastical stories of a wise monk and his companions Monkey and Pig.
These stories were drawn from Journey to the West, a 16th-century novel that is considered a classic in China. The novel follows the monk’s adventures as he travels across China in search of Buddhist scriptures from India.
“I was crazy about the stories and would badger my grandpa all the time, whether we would be in air-raid shelters or fleeing from some terrible dangers,” recalled Yu.
Journey to the West
Yu, PhD’69, rediscovered Journey to the West as a young scholar at the University of Chicago. At the time, only one abridged English edition was available.
Yu’s colleagues Herrlee Creel in East Asian Languages and Civilizations, and Joseph Mitsuo Kitagawa, then dean of the Divinity School, encouraged him to undertake a fresh translation.
With more than 100 chapters containing both prose and verse, as well as complex religious and literary allusions, Journey to the West posed enormous challenges to a modern translator. Yu chased down every poem, song and piece of scripture referenced in the sprawling novel. Yet he also wanted to balance scholarly thoroughness with a text that would appeal to a broad audience.
“The most important thing is to make the text available,” he told the University of Chicago Chronicle.
Yu’s translation of Journey to the West appeared to wide acclaim in 1983. “While his translation does full justice to the adventure, lyricism and buffoonery of The Journey to the West, it is completely sensitive to the spiritual content of the text as well,” David Lattimore wrote in The New York Times. The book received the Laing Prize from the University of Chicago Press in 1984.
But Yu still wasn’t done with Journey to the West: He published an abridged translation, The Monkey and the Monk in 2006. He also updated and revised the unabridged text. A second edition of Journey to the West appeared in 2012.
Edward Shaughnessy, the Lorraine J. and Herrlee G. Creel Distinguished Service Professor in Early Chinese Studies and the College, taught The Monkey and the Monk in his Readings and World Literature Core course. Yu visited the class and delighted students with the story of the novel and its translation.
“Tony was not only a great translator of literature, but someone who personified the translation of culture in his urbanity and in his ability to speak with everyone,” Shaughnessy said.

'MAN OF WIDE READING AND DEEP INSIGHT'

Yu’s expertise went far beyond Journey to the West and Chinese literature. His undergraduate studies at Houghton College and his graduate training at the University of Chicago gave him command of the Western classics as well.
“He was really a comparativist in the truest sense, and a man of wide reading and deep insight,” said Bruce Lincoln, the Caroline E. Haskell Distinguished Service Professor of the History of Religions in the Divinity School.
The field of religion and literature perfectly suited Yu’s far-reaching interests and expertise. He wrote influential articles arguing for the importance of studying religion and literature together.
“He theorized [the study of religion and literature] as well as exemplified it,” said Wendy Doniger, the Mircea Eliade Distinguished Service Professor of the History of Religions in the Divinity School.
Doniger, who co-taught a course on the mythology of evil with Yu, recalled an agile and energetic teacher who rarely even glanced at his prepared notes.
“Studying with him was a tremendous privilege,” said Yu’s former student Eric Ziolkowski, who now teaches at Lafayette College. “He exuded a passion and an intensity that were contagious to anyone fortunate enough to be his student.”
Yu was a demanding teacher, but he paired his high expectations with generosity and attentiveness. Yu regularly hosted dinners at his home and invited students to attend the opera or symphony. He maintained warm relationships with many of his advisees long after they graduated.
As a colleague, Yu was “a warm presence in the life of the Divinity School, even after his retirement. He was invariably the first to congratulate colleagues on their scholarly achievements. Indeed, he took a genuine interest in our work,” said Paul Mendes-Flohr, the Dorothy Grant Maclear Professor of Modern Jewish History and Thought in the Divinity School. “He was an embodiment of the collegial and academic ethos of the Divinity School.”
Yu was an elected member of the American Academy of the Arts & Sciences, the American Council of Learned Societies and Academia Sinica. Among other appointments he was a board member of the Modern Language Association, and he received Guggenheim, ACLS, Mellon and other prestigious fellowships to support his research.
A pianist and lover of classical music, Yu and his wife Priscilla regularly attended the Chicago Symphony Orchestra and Lyric Opera. Yu organized small chamber ensembles with his colleagues at the University.
Friends and colleagues recalled Yu’s excellent taste in wine and fondness for gourmet cooking. “That was one of the great pleasures of knowing Tony—you ate very well,” Doniger said. They also remembered him as a devoted husband and father.
For his student Ziolkowski, Yu “was living proof that beneath every truly great humanist is a great human being.”
Yu is survived by his wife Priscilla and son Christopher. In lieu of flowers, donations may be made to the Divinity School and Division of the Humanities at the University of Chicago. A University memorial service will be held on Sunday, June 14 at 3 p.m. in Bond Chapel.
- See more at: http://news.uchicago.edu/article/2015/05/18/anthony-c-yu-translator-and-scholar-religion-and-literature-1938-2015?utm_source=newsmodule#sthash.JXdwFaWY.7hybSpSJ.dpuf