lyndashi - English to Chinese translator. Translation services in Social Science, Sociology, Ethics, etc. - literature, poetry, social sciences. art, religion,psychology, history, education, business, marketing

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lyndashi
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Specializes in:
Social Science, Sociology, Ethics, etc.	Economics
Medical: Pharmaceuticals	Poetry & Literature
Religion	Art, Arts & Crafts, Painting
Cinema, Film, TV, Drama	Psychology
History	Education / Pedagogy

English to Chinese - Rates: 0.08 - 0.20 CNY per word
Chinese to English - Rates: 0.08 - 0.20 CNY per word

Questions answered: 2, Questions asked: 2

Sample translations submitted: 5

English to Chinese: Jonathan Strange & Mr Norrell Detailed field: Poetry & Literature
Source text - English Then silence. Men and horses began to disappear, few by few at first, and then more quickly----hundreds, thousands of them vanishing from sight. Great gaps appeared among the close-packed soldiers. A little further to the east an entire regiment was gone, leaving a hole the size of Hanover-square. Where, moments before, all had been life, conversation and activity, there was now nothing but the rain and the twilight and the waving stalks of rye. Strange wiped his mouth because he felt sick. "Ha!" he thought. "That will teach me to meddle with magic meant for kings! Norrell is right. Some magic is not meant for ordinary magicians. Presumable John Uskglass knew what to do with this horrible knowledge. I do not. Should I tell someone? The Duke? He will not thank me for it." Someone was looking down at him; someone was speaking to him ---- a captain in the Horse Artillery. Strange saw the man's mouth move but he heard not a sound. He snapped his fingers to dismiss the spell. The captain was inviting him to come and share some brandy and cigars. Strange shivered and declined. For the rest of the night he sat by himself under the elm-tree. Until this moment it had never seemed to him that his magicianship set him apart from other men. But now he had glimpsed the wrong side of something. He had the eeriest feeling ---- as if the world were growing older around him, and the best part of existence ---- laughter, love and innocence ---- were slipping irrevocably into the past.	Translation - Chinese 然后，一切归于寂静。眼前的人和马渐渐逝去，起初速度比较慢，一点点地消失，随后就变快了——数百个、上千个，一片片地化为虚无。密集的队列中出现了巨大的空缺。东边较远处，整整一个团的士兵同时消失，留下一个像汉诺威广场那么大的空场。刚才还在交谈和活动着的活生生的人群，转眼间蒸发得无影无踪，只剩下微明的雨幕和被雨水抽打得起伏摇曳的麦秆。斯特兰奇在嘴边抹了一把，他觉得恶心想吐。“啊！”他心想，“这回我可领教了，王者的魔法岂是凡人随意摆弄的！诺莱尔说得对。有些魔法不是给普通人预备的。如果换了约翰·乌斯克格拉斯，当他预知到这种可怕的结果，他会知道下面该怎么办。但我不知道。我能告诉什么人吗？告诉公爵？他不会为此感谢我的。” 有人站在他跟前，低头看着他，在和他说话——这是骑兵炮队的一个上尉。斯特兰奇看见他的嘴在动，却听不到任何声音。斯特兰奇打了个响指，驱散魔咒。上尉请斯特兰奇和他们一起去喝喝白兰地、抽抽雪茄。斯特兰奇打了个寒噤，拒绝了他的邀请。漫漫长夜，斯特兰奇一直独坐在大榆树下。直到此时，他才真切地意识到，他的魔法师身份已经在他和其他人之间划出了一道深深的鸿沟。在这个夜晚，他瞥见了此事黑暗的一面：他有一种怪异的感觉，这个世界似乎在他周围一点点地衰老下去，生活中最美好的东西——欢笑、挚爱和天真——迅速在他眼前掠过，不可挽回地滑入“过去”这个黑洞。
English to Chinese: Symbols of Transformation Detailed field: Psychology
Source text - English Anyone who can read Freud's Interpretation of Dreams without being outraged by the novelty and seemingly unijustified boldness of his procedure, and without waxing morally indignant over the stark nudity of his dream-interpretations, but can let this extraordinary book work upon his imagination calmly and without prejudice, will not fail to be deeply impressed at that point where Freud reminds us that an individual conflict, which he calls the incest fantasy, lies at the root of that monumental drama of the ancient world, the Oedipus Legend. The impression made by this simple remark may be likened to the uncanny feeling which would steal over us if, amid the noise and bustle of a modern city street, we were suddenly to come upon an ancient relic----say the Corinthian capital of a long-immured column, or a fragment of an inscription. A moment ago, and we were completely absorbed in the hectic, ephemeral life of the present; then, the next moment, somthing very remote and strange flashes upon us, which directs our gaze to a different order of things. We turn away from the vast confusion of the present to glimpse the higher continuity of history. Suddenly we remember that on this spot where we now hasten to and fro about our business a similar scene of life and activity prevailed two thousand years ago in slightly different forms; similar passions moved mankind, and people were just as convinced as we are of the uniqueness of their lives. This is the impression that may very easily be left behind by a first qcquaintance with the monuments of antiquity, and it seems to me that Freud's reference to the Oedipus legend is in every way comparable. while still struggling with the confusing impressions of the infinite variability of the individual spyche, we suddenly catch a glimpse of the simplicity and grandeur of the Oedipus tragedy, that perennial highlight of the Greek theatre. This broadening of our vision has about it something of a revelation...	Translation - Chinese 一个人如果读了弗洛伊德（Freud）的《梦的解析》而不为其新颖的、貌似毫无根据的大胆方法感到错愕骇然，对于他那赤裸裸的梦的解析亦无所谓道学义愤，反而能持着平静无偏见的心态，让这部奇书浸淫于自己的想像世界，那么他必定会对书中的一句话留下深刻印象，弗洛伊德提醒我们，那部不朽的古代悲剧《俄狄浦斯王》（Oedipus），归根结底是源于某种个人冲突，也就是弗氏所说的“乱伦幻想”。我把这句简单的话在人们心目中造成的印象好有一比：当我们走在熙熙攘攘的现代闹市街头，蓦然间有某件珍贵古物闯入眼帘——或许是一根长久不见天日的石柱顶端的科林斯式柱头，或许是一块古代碑铭残片——这时会有一种莫名的异样感觉掠过我们心头。前一瞬间，我们还完全沉浸在繁忙而倏忽即逝的眼前生活之中；而接下来的一瞬间，某种遥远而奇异的东西闪电般降临，引着我们凝视的目光转向事物的另外一种秩序。我们的目光从当前这一片喧嚣无序中移开，转而瞥视到更高层次上的历史延续性。突然间，我们想起，就在我们此刻为了生计匆匆来往的同一片土地上，两千年前也上演过几乎一模一样的生活和人类活动场景；无论古今，推动着人类的都是极其相似的激情，而当时的人也和我们一样，对于自己生活的独特性坚信不疑。当人初次见识到古代遗存的文物瑰宝时，很容易产生这样一种感受；而在我看来，弗洛伊德书中对俄狄浦斯传说的提及，给人的印象也完全堪与上述感受相比。当我们还在吃力地与个体心理的无限多样性汇成的令人迷惑的纷乱印象搏斗时，却突然瞥见了俄狄浦斯悲剧散发出的简朴而高贵的辉光——这出名剧，乃是古希腊戏剧中永恒的华彩。我们的视野如此这般地得以拓宽，这件事本身便具有某种启示般的性质……
English to Chinese: New Rules of Luxuary Detailed field: Marketing / Market Research
Source text - English For decades, the golden rule of the luxury business was elegant, consistent and highly effective: Don’t ask consumers what they want—tell them what they need. But according to recent Bain & Company interviews with chief executives at a score of luxury’s top performers, times are changing. A number of pioneering firms in high-end fashion, food, leather goods, fragrances and jewelry believe that their future growth will depend on reversing the age-old equation. Indeed, as luxury comes of age as a truly global industry, the leaders are following new rules that put consumers in charge of growth. Adapting winning techniques from the broader consumer products marketplace, they’re developing deep consumer insights in a manner new to the luxury marketplace. What factors undergird this shift? For one, the luxury sector no longer consists primarily of small, family-based businesses. It’s a full-fledged global industry. In France, high-end goods account for nearly $11 billion in annual exports, a figure approaching that of French aerospace exports. Moscow alone now has a luxury market estimated at more than $2 billion. In China, meantime, the luxury market, now about $1 billion, is growing 50% to 70% a year, and could account for 10% of the luxury market by 2010, according to Bain’s analysis. Indeed, by some estimates, the global luxury goods market is expected to top $2 trillion in the next five years. Such tantalizing growth prospects are raising the stakes in the luxury game. They will attract new capital to the market and intensify the competition in it. Players who stick to the old ways of doing business will risk losing ground to faster, more professional, and more sophisticated competitors.	Translation - Chinese 几十年来，奢侈品行业一贯把一条原则视为铁律——永远不要问顾客想要什么，直接告诉他们应该拥有什么。然而，贝恩公司（Bain & company）近期选择二十家业绩卓越的奢侈品企业，对它们的首席执行官进行了访谈，我们发现情况正在改变。一些领先的高端时装、食品、皮具、香水、珠宝企业相信，它们的未来将取决于能否颠覆这条古老的法则。实际上，这些行业先锋适时地转向了新的行为法则——把消费者视为主宰企业发展的关键因素。它们汲取大众消费品市场的成功经验，并正在采用奢侈品市场上前所未有的新方法加深对消费者的认识。是什么因素导致了上述转变？首先，奢侈品行业已经成长为一个羽翼已丰的全球性产业，不再以家庭作坊式企业为主体。在法国，高端消费品的年出口额约为110亿美元，几乎与该国航天产品的出口持平。在俄罗斯，仅莫斯科一地就拥有超过20亿美元的奢侈品消费市场；中国的奢侈品市场容量目前约为10亿美元，并以每年50%~70%的速率飞快扩张。据贝恩公司的预测，到2010年，中国可能占到全球奢侈品市场总量的10%。实际上，有相关人士预计，未来5年全球奢侈品消费市场有望超过20,000亿美元。如此诱人的发展前景势必吸引新的资本涌入，加剧行业竞争，进而增强奢侈品企业的经营难度。面对更加老练、作风更凌厉、手段更专业的竞争对手，如果死抱住过时的经营方法不放，就有可能失去现有的领地。
English to Chinese: State Formation and Periodization in Inner Asian History Detailed field: History
Source text - English Typically, world and “civilization” historians represent inner Asian phenomena as either “natural catastrophes” or “environments.” The first of these two analytical models has been often embraced by historians of Europe and other “civilizational” areas. Familiar representations of Attila the Hun as the “Scourge of God” and apocalyptic scenarios associated with the Mongol conquests are conjured up, for instance, by Fernand Braudel’s analogy between nomadic invasions and biblical plagues. According to this view, the appearance of steppe pastoral peoples, from their emergence in history until the mid-seventeenth century, never changed: they remained violent, cruel, devastating events. Their relevance to world history is limited to their more or less ruinous impact on the development of neighboring civilizations: China, India, Islam, and Christianity. In a somber narrative marked by “unsung catastrophes” and “wholesale massacres,” inner Asian empires are no longer represented as historical products, but rather as biological or natural events. These events do not belong to the etiological sphere of human history, but instead impact upon and derail it, thus affecting its perceived natural evolution. In both India and China, according to Braudel, nomadic invasions were at least partly responsible for their lagging behind with respect to the West. Eruptions, explosions, and out-breaks are terms used commonly to describe the nomads’ role in a history that essentially excludes them as active agents. The second approach is more widely endorsed by world historians, who seem, in general, to be sensitive to the notion that nomadic polities may change in time and aware of the existence of differences among the various Eurasian pastoral peoples. As McNeill pointed out, although “economic, political, and military patterns of horse nomadry altered very little,” throughout history knowledge of civilized ways, increased trade contacts, and other factors made the nomads increasingly aware of the wealth of southerly civilizations.11 Bentley acknowledges a similar process of change at the political level: “As they organized political life on progressively larger scales, they established powerful states.”12 Yet nomadic polities seem to be more attractive to world historians for their commonalities than for their differences. “Constants” include, for instance, the nomads’ inability to spread indigenous cultural traditions and their adoption of, or assimilation by, the cultures they encountered in their conquests. Above all, world historians emphasize the nomads’ role in facilitating communication over long distances, as their conquests objectively favored trade, the spread of religions, the acquisition of geographical knowledge, and technological exchanges. So-called steppe empires created fluid environments, suitable for travel and trade, that allowed the peripheral civilizations to come into contact with one another. Like a chemical solution, the nomads allowed “reactions” to take place, but were not themselves the main agents.13 In this analytical mode, soon after the dust of war settles, the nomads become passive “extras,” and recede into the background while Venetian merchants, Arab mariners, Chinese inventors, and European missionaries come to the foreground.	Translation - Chinese 一般说来，世界史和“文明史”学者往往把内陆亚洲所发生的一切归于“自然灾害”或“周边环境”项下来考察。前一种分析模式是来自欧洲和其他“文明”地区的历史学家惯于采用的。一些人们耳熟能详的提法，实际上不过是虚幻联想的产物，比如把阿提拉大帝（Attila the Hun）叫做“上帝之鞭”，或者把蒙古人的征服与《圣经》启示录中的预言相联系——正如费尔南德•布罗代尔（Fernand Braudel）把游牧民族的入侵比作《圣经》中的大瘟疫一样。按照这种观点，草原游牧民族，从他们在历史上出现之日起直到17世纪中期为止，从无任何变化：他们始终是凶暴、残忍、毁灭性事件的源头。他们与世界史的关联，仅限于他们对周边文明（如中国、印度、伊斯兰世界、基督教世界）发展的不无破坏性的冲击方面。在这种处处点染着“湮没无闻的大灾难”和“大屠杀”污迹的阴郁的历史叙述当中，各个内陆亚洲帝国已不再被看作历史的产物，而是一种生物学或自然的现象。它们的存在不再属于人类历史学追踪溯源的范围，而被视为一股冲击人类历史、使其脱离原来的所谓“自然进化轨道”的外力。据布罗代尔的论述，对于印度和中国这两大文明来讲，游牧民族的入侵至少可以部分地解说它们之所以落后于西方的原因。这种从根本上不把游牧民族视为活性成分的历史叙述，往往使用“突发”、“爆发”等词汇来描述游牧民族的历史作用。而前面所说的第二种分析模式，则在更广泛的意义上得到了世界史学者们的认同，他们大体上能够敏感地意识到，各个游牧民族的政治体是可能随时间变化而有所变化的，也了解欧亚大陆上不同的游牧民族之间存在着差异。正如麦克尼尔所指出的，尽管“各马背游牧民族在经济、政治和军事模式上鲜有变化”，但在历史上，随着对更为开化的生活方式的了解、贸易接触的增多，以及其他一些因素的影响，使得这些游牧民族对富裕的南方文明越来越感兴趣了。本特利则指出了政治层面上的一个类似的变化过程：“随着他们组织起规模愈益扩大的政治生活，强大的国家便就此建立起来。” 然而，在世界史学者们眼里，这些游牧政治体的吸引力似乎更多地在于他们的共性而不是他们之间的差异性。这里所说的共性，举例来说，包括他们不能将本身的文化传统扩散开来的特点，以及他们经常吸收所征服的文化（或曰被其同化）的特点。更重要的是，世界史学者们强调游牧民族在促进远距离交流方面所发挥的作用，因为他们的征服之旅客观上有利于贸易的开展、宗教的传播、地理知识的获得，以及技术的交流。这些所谓的草原帝国，实际上创造了一种富于流动性的、适于旅行和贸易的环境，为周边的不同文明相互接触提供了条件。他们就像是一种化学溶剂，能够促成其他化学成分的相互反应，但其本身并不是化学反应中的活跃成分。依照这种分析模式，随着战争的尘埃落定，游牧民族很快就不复活跃，成为“多余”的成分而隐入历史背景之中，走上前台的则是威尼斯商人、阿拉伯水手和中国的发明家、欧洲的传教士。
English to Chinese: Sect Overview General field: Other Detailed field: Religion
Source text - English What is a Cult or Sect? Different definitions of the terms "cult" and "sect" are used by researchers, writers, and speakers in various fields of study. Most secular experts rely primarily on sociological, psychological, or behavioral factors and usually do not consider doctrinal or theological issues when evaluating specific religious movements. Christian discernment ministries, however, normally begin with a careful examination of a group's stated doctrinal beliefs before considering other significant factors. They usually agree that the following are common characteristics of movements designated cults or sects. Cults or sects are religious movements, churches, or other organizations that have all or some of the following characteristics: 1. Cults and sects usually claim to be biblically-based, Christian organizations. For example, The Church of Jesus Christ of Latter-day Saints (LDS) maintains that it is a Christian church centered on Christ and His teachings. The Christian Science church also often refers to itself as a Christian movement. 2. All cults deny or redefine any or all essential Christian doctrines. Jehovah's Witnesses, for instance, absolutely deny the deity of Jesus Christ. The LDS redefines the Trinity to mean the Father, Son, and Holy Ghost are three separate personages or gods. 3. Sects may adhere officially to essential Christian teachings while exhibiting other characteristics of cults or sects. The International Church of Christ, for example, adheres to traditional views about God and Christ, but members regard their movement as the only one proclaiming the true message of salvation today. 4. Cults and sects usually claim to be led by divinely inspired leaders. They usually believe their leaders are capable of receiving direct revelation from God or have a special, inspired understanding of the Bible. One example is Rev. Sun Myung Moon, founder and leader of the Unification Church. His followers regard him as "Lord of the Second Advent," a position equal to that of Christ. The LDS believes its president is a "living prophet, seer, and revelator" who can receive direct revelation from God (Daniel H. Ludlow, ed., Encyclopedia of Mormonisim, Vol. 3 [New York: Macmillan Publishing Company, 1992], p. 1126). 5. Cults and sects usually claim to possess a new and inspired written scripture that supplements or supersedes the authority of the Bible. Christian Science teaches that Mary Baker Eddy's Science and Health with Key to the Scriptures is an inspired adjunct to the Bible. Likewise, Scientologists regard the writings of L. Ron Hubbard as the works of a genius who discovered the keys to understanding life and death. 6. Cults and sects usually claim to be the only true (or the most true) church in the world. Full salvation is said to be found only by membership in the movement. Jehovah's Witnesses, for instance, regard all other religious organizations as devoid of truth. In their view, only their Watchtower Bible and Tract Society has the truth that leads to eternal life. The LDS teaches that eternal life (exaltation) can be achieved only by being a baptized member of the LDS church. Principles for Evaluating Religious Movements In light of these characteristics, mature and discerning Christians (see Heb. 5:14) should ask the following questions when they encounter unfamiliar religious movements. 1. What is the source of the movement's authority for doctrine and practice? Do members rely on the Bible alone or add some other book(s) that is equal to or supersedes its authority? Do they depend only on a special leader or leaders to interpret the Bible for them? 2. Does the movement clearly affirm basic historic Christian teachings? What do its leaders believe about the nature of God, the person and work of Christ, and the plan of salvation? 3. What is the movement's attitude toward other Bible-believing, Christian groups? Do its leaders view them with any degree of suspicion or rejection? Do they insist you must be a member of their group to be assured of salvation? Also, does the movement regard people who leave or wish to leave the organization with scorn or good will? 4. How does the movement explain the way of salvation? Do its leaders affirm salvation by grace through Christ alone, or is it by works, church membership, or obedience to the group's leaders? The answers to the above questions can help sincere Christians evaluate the truth and motives of most religious movements. In any case, Christians should develop cautious relationships with adherents of religions they do not understand.	Translation - Chinese 什么是邪教或异端？关于邪教和异端这两个词，不同领域的研究者、作家和讲演者给予它们各自不同的定义。大多数世俗的专家在评价特定宗教运动时，主要依赖的是社会学、心理学或行为因素，一般并不考虑教义或神学方面。然而，基督教的察验事工却通常在一开始的时候，便对一个群体陈述的教义信仰详加考察，然后再考虑其他一些重要因素。他们一般一致同意，被判定为邪教或异端的运动均有以下一些共同特点：邪教或异端是具有下列全部或部分特征的宗教运动、教会或其他组织： 1. 邪教和异端通常自称为以《圣经》为基准的基督教组织。例如，耶稣基督后期圣徒教会(LDS，摩门教)就坚称自己是一个以基督及其教训为核心的基督教会。基督教科学派的教会也经常称自己是一种基督教运动。 2. 一切邪教都对基督教基本教义中的某一条或全部加以否认或重新定义。例如，耶和华见证人会断然否认耶稣基督的神性。摩门教对三位一体教义加以重新定义，说圣父、圣子和圣灵是各自分开的三个神。 3. 异端教派可能在正式教义上不偏离基督教的基本教诲，但同时体现出邪教或异端的其他特点。例如，国际基督教会在对神和基督的认识方面保持着传统基督教观念，但其成员却认为当今世界宣讲得救真知的唯有他们一家一派。 4. 邪教和异端通常声称拥有得到神启的领导者。他们通常相信，他们的领导者有能力直接得到神的启示，或对《圣经》有着独特的、经神默示的理解力。统一教会的创始人和领导者文鲜明牧师就是一个例子。他的追随者们将他视为“复临之主”，地位与基督平起平坐。摩门教徒认为其教主是一位能得到神的直接启示的“活的先知、预言家、启示者”（据Daniel H. Ludlow编纂《摩门主义百科全书》卷3 [纽约麦克米兰出版公司，1992]，p. 1126）。 5. 邪教和异端通常声称拥有新的、得到灵启的经书，用以补充或取代《圣经》的权威。基督教科学派告诉人们，玛丽•贝克•艾迪（Mary Baker Eddy）的《科学与健康暨解经之钥》是受神灵启的《圣经》附卷。同样，山达基教也把L•罗恩•赫伯特（L. Ron Hubbard）的作品视为发现了理解生死之钥的天才之作。 6. 邪教和异端通常声称自己是全球唯一的真教会（或最真的教会）。他们声称，只有加入这个组织才能得救。例如，耶和华见证人会认为其他一切宗教组织都偏离了真道。在他们看来，只有他们的“守望台圣经与单张协会”才拥有通往永生的真理。摩门教宣扬只有成为受洗的摩门教徒才能获得永生（升华）。评价宗教运动的原则参考以上的特征，成熟而具备分辨力的基督徒（见希伯来书5:14）在面对不熟悉的宗教运动时应当问自己下面几个问题。 1. 这个运动在其教义和实践中奉什么为权威？其成员是惟靠《圣经》呢，还是添加了其他经书，作为与《圣经》同等地位或取代《圣经》权威的文献？他们是否只依靠某一个或一群特定的领导者为其解读《圣经》？ 2. 这个运动是否对历史上基督教的基本训诲给以清楚的肯定？该运动的领导者对于神的本性、基督其人及其工作、神的救赎计划作何看法？ 3. 这个运动如何对待其他信奉《圣经》的基督教群体？其领导者是否带着某种程度的怀疑或排斥来看待它们？其信徒是否坚称人必须加入他们的组织才能保证得到拯救？另外，这个运动对那些离开或打算离开组织的成员是抱着鄙视的态度呢，还是与人为善的态度？ 4. 该运动如何诠释人得救之路？其领导者是否明确指出得救是本乎恩，以基督为唯一途径？还是宣扬藉着个人努力、教会成员身份或对群体领导者的顺服而得救？对以上几个问题的回答能帮助真正的基督徒评判大多数宗教运动的真相和动机。无论如何，基督徒与自己不甚了解的宗教的信徒进行交往时，应当保持谨慎的态度。

Master's degree - Jilin University

Years of translation experience: 11. Registered at ProZ.com: Jun 2008.

N/A

Adobe Acrobat, Adobe Photoshop, Microsoft Excel, Microsoft Word, Powerpoint

About me

free-lance translator since 1998,
winner of 4th and 5th Casio Translation Award,
contracted translator of Harvard Business Review (Chinese edition)

Experienced in fields of literature, social sciences, medical science(general) and business.

Published translation work:
English-Chinese over 5 million words
French-Chinese over 20 thousand words

List of Translation Works:

1. Great Illustrated Classics: David Copperfield
(North Women and Children’s Publishing House, 2000)
2. Great Illustrated Classics: Treasure Island
(North Women and Children’s Publishing House, 2000)
3. Great Illustrated Classics: Twenty Thousand Miles Under the Sea
(North Women and Children’s Publishing House, 2000)
4. Great Illustrated Classics: The Last of the Mohicans
(North Women and Children’s Publishing House, 2000)
5. Alice in Wonderland
(North Women and Children’s Publishing House, 2000)
6. The Wind in the Willow
(North Women and Children’s Publishing House, 2000)
7. The Larousse Encyclopedia for Children: Human Body
(French-Chinese, North Women and Children’s Publishing House, 2001)
8. The Larousse Encyclopedia for Children: Animals
(French-Chinese, North Women and Children’s Publishing House, 2001)
9. Baker Street cartoon series
(French-Chinese, North Women and Children’s Publishing House, 2002)
10. XIII: Le Jour du Soleil Noir cartoon series
(French-Chinese, North Women and Children’s Publishing House, 2002)
11. Better Business Writing
(Changchun Publishing House, 2003)
12. Beyond Wall Street: The Art of Investing
(Changchun Publishing House, 2003)
13. Tell Me About?
(North Women and Children’s Publishing House, 2004)
14. We’ve Got to Start Meeting Like This
(Changchun Publishing House, 2005)
15. Family Business Leadership
(Changchun Publishing House, 2006)
16. Family Business Teamwork
(Changchun Publishing House, 2006)
17. Mr. Norell and Jonathan Strange
(Jilin Province Publishing Group Co., 2006)
18. The Power of Attitude
(Contemporary China Publishing House, 2006)
19. The Family Business Compensation Handbook
(Changchun Publishing House, 2006)
20. Speed Lead
(Changchun Publishing House, 2007)
21. 365 Smart After-school Activities
(Beijing Military Yi Wen Publishing House, 2007)
22. The Time Seller
(Tianjin Education Publishing House, 2007)
23. Translations contributed to Harvard Business Review (Chinese edition) and other publications (Omitted)
24. Work Like You’re Showing Off (to be published, 2008)
25. Symbols of Transformation (The Collected Works of C. G. Jung, Vol. V)
(to be published, 2008)
26. Civilization in Transition (The Collected Works of C. G. Jung, Vol. X)
(to be published, 2008)

Keywords: literature, poetry, social sciences. art, religion, psychology, history, education, business, marketing

Profile last updated
Nov 28, 2011

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