孔子说的“名”比较复杂，我今天只关心“名字”。昨日北卡大学教堂山分校发生了枪击案，国内的媒体在报道的时候也没有细加考证，就把受害者的名字用音译标注。译出来的名字有说不出来的怪异。这就是我为什么一定要在自己的网站上写上自己中文名。我不想让别人揣度我的名字。我的中文名字没有让我觉得羞愧的地方，没有理由不能用它或者不让别人知道它。更甚之，中文没有让我觉得有任何不如英文的地方，没有理由不用它。所以我不是很明白为什么那么多中国学者的网站上，居然找不到他们自己的本名，哪怕是简单备注一下也好。老一辈来华的人里，还有家庭在家里不说中文。这点我自觉难以做到。首先，我是个土人在家说不来英文。其次，这个年代了应该也没有人觉得说英文有特殊的洋气了吧。再有如果想让小孩子说英文的话，又何须在家里练习呢。哪一个小孩子在美国会有英文困难的问题呢，他们天天在学校耳濡目染。该担心的反而是他们中文水平，大多数小孩一上学中文水平就下降，所以现在兴起了各种针对海外华人二代的中文线上课，Youtube广告里，朋友圈里不可避免的受到轰炸。

世殊事异。在国力的壮大的背景下，下一代的中国人，再来到美国的时候，应该很难再明白前几代的人为什么会这么仰视这个国家了。

儿子们的名字

电影《千与千寻》中的一个桥段原名“千寻”的女孩误入了神隐世界，汤婆婆给她起了“千”这个新名字。在神隐世界里，只要忘记自己的本名就会忘记原来的自己，再也不能回到原来的世界中。其实对这个桥段一直不懂，“千”和“千寻”这俩名字有区别吗？ 俄国小说里面的人恨不得一百种昵称，近称，爱称，“千”和“千寻”相去根本不远，我很难明白用“千”来称呼千寻有什么问题。维基百科想一看究竟，这俩名字，若光看本字的话，还是解不了我的疑惑，因为电影片名写起来是这样的"千と千尋の神隠し"。只是汉字而已。大抵或是它们的假名不一样吧。“千”写作（せん）而“千寻”连名带姓写起来是 “荻野 千尋（おぎの ちひろ）”。 好吧，终于不一样了。

在美国这个“神隐世界”里，我给儿子们起的是中文名字，当然，写起来是用拼音。起名“问樵”和“问渔”。出处是明代庄元臣《叔苴子内篇》。

入山问樵，入水问渔。圣人焉不学哉!若圣待胜己而友，天下无友矣。惟无不师者，乃复能为天下师。

终南山 （王维）

太乙近天都，连山接海隅。

白云回望合，青霭入看无。

分野中峰变，阴晴众壑殊。

欲投人处宿，隔水问樵夫。

更不用说杨慎的《临江仙》了。小学的时候看三国演义的电视剧就听过的唱词。

临江仙 （杨慎）

滚滚长江东逝水，浪花淘尽英雄。是非成败转头空。青山依旧在，几度夕阳红。

白发渔樵江渚上，惯看秋月春风。一壶浊酒喜相逢。古今多少事，都付笑谈中。

况吾与子渔樵于江渚之上，侣鱼虾而友麋鹿，驾一叶之扁舟，举匏樽以相属。寄蜉蝣于天地，渺沧海之一粟。哀吾生之须臾，羡长江之无穷。挟飞仙以遨游，抱明月而长终。知不可乎骤得，托遗响于悲风。

起中文名的意思，不过是希望他们知道，就像他们的名字一样，他们有来处。外国人的名字自然也有来处，很多出于圣经一类的，我们不用凑他们的热闹。

日常读报，美国人喜推diversity, 难道我们自己的文化不也是一种diversity 吗？老美们并没有什么地方要求我们用“英文”名字，的确，在美国生活的阿拉伯人用的是他们自己的名字，印度人用的是他们自己的名字，俄罗斯人用的是他们自己的名字，为什么中国人就喜欢起那些看起来和自己的文化不沾边的英文名字呢。自己的名字都不用，多少有点文化上不自信的意思。我虽无力也无意推动国人们起中国名字，但在儿子们的起名上，总归是能自己决定的。即便是这样，还是经过了和妻子的一番争辩。她害怕我们的小孩别人喊都喊不对，会被孤立。最后妥协，加上了一个英文的中间名。中间名本来就可用可不用，算是最优解了。

有人会说用拼音做名字，外国人念起来不方便，或者说他们会念错。首先，名字是根本的东西，不是方不方便的问题。况且不要低估了老外学习的能力。他们念一点拼音，虽然多少有点怪异，但是对他们来说不是什么为难的事情。有人总是怕“麻烦他人”。但是美国人其实没有那么怕麻烦。经常有人叫我们重复小孩子的名字，他们也很努力地尽量去发音。开玩笑地说，世界大同，总得给他们一点学习新东西的机会。

On the Necessity of Proper Naming

The Obscured Chinese Name

The Chinese term “名” (name) mentioned by Confucius is quite complex, but today I am only concerned with “names”. Yesterday, there was a shooting at the University of North Carolina at Chapel Hill, and the domestic media, without much verification, transliterated the victim’s name. The translated name sounded strangely awkward. This is why I insist on writing my Chinese name on my website. I don’t want others to guess my name. There is nothing about my Chinese name that makes me feel ashamed, no reason not to use it or let others know it. Furthermore, I don’t feel Chinese is in any way inferior to English, so there’s no reason not to use it. Thus, I don’t quite understand why so many Chinese scholars' websites don’t even mention their real names, not even as a simple note. Among the older generation of people who came to China, there are families who do not speak Chinese at home. I find this hard to do. Firstly, I am a native and can’t speak English at home. Secondly, in this day and age, speaking English doesn’t seem to have that special flair anymore. Moreover, if you want children to speak English, why practice at home? Which child in America would have trouble with English? They are immersed in it at school every day. What’s more concerning is their Chinese proficiency. For most children, once they start school, their Chinese level declines, leading to the rise of various Chinese online courses targeting second-generation overseas Chinese, inevitably bombarding YouTube ads and social circles.

Times change, circumstances differ. Against the backdrop of a growing national strength, the next generation of Chinese coming to America will likely find it hard to understand why the previous generations revered this country so much.

Sons' Names

In the movie “Spirited Away”, the girl originally named “千寻” enters a mystical world and is renamed “千” by Yubaba. In this hidden world, forgetting one’s original name means forgetting one’s true self, never to return to the real world. I’ve always wondered, what’s the difference between “千” and “千寻”? In Russian literature, characters often have numerous nicknames and terms of endearment, so the difference between “千” and “千寻” seems negligible. I checked Wikipedia to clear up my confusion, but just looking at the Chinese characters themselves didn’t help, as the film’s title is written as “千と千尋の神隠し”. It’s all Chinese characters. Probably their kana are different. “千” is written as (せん), while “千寻” including her surname is “荻野 千尋 (おぎの ちひろ)”. Okay, finally a difference.

In this “hidden world” of the United States, I gave my sons Chinese names, written in Pinyin, as “Wen (ask) Qiao (woodcutter)” and “Wen (ask) Yu (fisherman)”. The names are derived from Zhuang Yuanchen’s “Shuju Zi Nei Pian” from the Ming Dynasty:

Enter the mountains to ask the woodcutter, go into the waters to ask the fisherman. How can a sage not learn! If saints only befriend those better than themselves, then there are no friends in the world. Only those who learn from everyone can truly teach the world.

It’s similar to the teaching “Among any three people walking, I will find something to learn from at least one of them” by Confucius; it is just something I read somewhere one day. Moreover, fishermen and woodcutters are common imagery in Chinese poetry.

For example, “Mount Zhongnan” by Wang Wei:

Mount Zhongnan, close to the heavenly capital, joins the mountains to the sea's edge. White clouds come and go, blue mist too faint to see. The fields vary from peak to peak, sunny and shady places differ. Wishing to stay overnight with a person, I ask the woodcutter across the water.

I loved mountaineering with my friend Zong Qiang in high school. He adored Tang poetry, often highlighting good ones and tossing his book to me. Sometimes, towards evening, the mountains seemed no different to the ones depicted in Wang Wei’s poetry, only that ours weren’t as high.

Not to mention Yang Shen’s “Immortal by the River”:

Rolling eastward, the mighty Yangtze's waves wash away heroes. Right and wrong, success and failure, all turn to void. The green mountains remain, under many a sunset red. White-haired fishermen and woodcutters by the riverside, used to watch the autumn moon and spring breeze. A jar of turbid wine for joyous meetings. Countless affairs of past and present, all laughed away in conversation.

Also, Su Shi’s “Ode on the Red Cliff” from high school Chinese textbook:

Moreover, I and you, fishing and woodcutting on the river's islets, accompany fish and shrimp, befriend deer, drive a flat boat, offer a gourd of wine to each other. We're like mayflies in the vast universe, grains of sand in the vast ocean. Mourn our transient lives, envy the endless Yangtze. Travel with immortals, embrace the moon forever. Knowing sudden gains are impossible, we entrust our lingering echoes to the mournful wind.

The meaning of giving them Chinese names is simply to let them know they have roots, just like their names. Foreigners' names also have origins, often from the Bible and the like, but we don’t need to join their enthusiasm.

Reading newspapers, Americans advocate diversity. Isn’t our culture also a form of diversity? Americans don’t require us to use “English” names. Indeed, Arabs living in America use their own names, Indians use theirs, Russians theirs, so why do Chinese like to adopt English names that seem unrelated to their own culture? Not using one’s own name somewhat reflects a lack of cultural confidence. Although I have neither the power nor the intention to encourage people to use Chinese names, I can at least decide for my sons. Even so, this involved a debate with my wife. She feared our kids would be called incorrectly and isolated. In the end, we compromised by adding an English middle name, which can be used or not, a reasonable solution.

Some say using Pinyin names is inconvenient for foreigners, or they’ll pronounce it incorrectly. First of all, a name is fundamental, not a matter of convenience. Moreover, don’t underestimate the learning ability of foreigners. Them pronouncing a bit of Pinyin, although somewhat odd, is not a difficult task for them. Some always fear “troubling others”, but Americans aren’t really afraid of trouble. Often people ask us to repeat our children’s names, and they try hard to pronounce them correctly. Jokingly, for a united world, we should give them the opportunity to learn something new.

ChatGPT Summary

I won’t provide the full translation of the above writing because the translation is not very accurate this time. ChatGPT mentioned that “The article contains various cultural references and quotes from classic Chinese literature, which I’ve tried to convey meaningfully within the scope of a translation.” By that it means it ignored those contents. (That changes in ChatGPT 4.0. That is why I included the full translation above.) Its summary is not bad, though.

The writing presents a thoughtful and introspective commentary on cultural identity, particularly in the context of naming conventions. Several aspects stand out:

1. Cultural Reflection and Personal Identity: The author deeply reflects on the importance of names as a part of cultural and personal identity. By highlighting the decision to use Chinese names in an American context, the author touches on the broader themes of cultural assimilation and preservation.

2. Historical and Literary References: The use of references from Chinese literature and history, such as Confucius, classic Chinese poetry, and the film “Spirited Away,” enriches the narrative. These references serve to underscore the deep historical and cultural roots of Chinese naming traditions and their enduring significance.

3. Critique of Cultural Trends: The author offers a critique of the trend among some Chinese individuals to adopt Western names. This critique is not just about personal preference but delves into the deeper implications for cultural confidence and heritage.

4. Bilingual and Bicultural Existence: The piece also explores the challenges and nuances of raising bilingual and bicultural children in a globalized world. The discussion about the choice of names for the author’s children is a poignant example of this.

5. Clarity and Accessibility: The writing is clear and accessible, even as it deals with complex and nuanced topics. The author effectively communicates their perspective and rationale in a way that is likely to resonate with many readers, especially those navigating similar cross-cultural experiences.

Overall, the writing is a compelling blend of personal narrative, cultural commentary, and introspection, offering insights into the ongoing conversation about identity, heritage, and globalization.

The Summary

The text seems to be a blend of a passage from a wuxia novel and a personal reflection about academic and research experiences. Let’s break it down and translate the essential parts:

Wuxia Passage Translation:

不投郭靖门墙的张君宝 - “Zhang Junbao, who did not seek refuge with Guo Jing”

This section references Zhang Junbao’s (a character in Jin Yong’s novel) internal conflict about seeking help from others or relying on himself. When Zhang Junbao encounters a couple, the wife criticizes her husband for not being self-reliant and depending on his sister and brother-in-law. This scene resonates deeply with Zhang Junbao, who then decides to rely on himself and starts practicing martial arts with dedication.

In summary, the woman’s words to her husband are about self-reliance and independence, with sentiments like: “You’re a grown man, but you can’t stand on your own. We have limbs, we can work and eat on our own. Why depend on others and bring shame upon yourself?”

Personal Reflection Translation:

“Be Independent Early” - This section recounts the writer’s experience in the academic world. They faced challenges in finding a job due to language barriers and their research area. Although their mentor, Jack, had confidence in them, the writer initially lacked self-confidence. Jack’s advice was to be independent early, emphasizing the need for self-reliance. Eventually, the writer found a teaching position and secured funding for their research.

The writer emphasizes the importance of self-reliance in their work and research, drawing parallels with the wuxia passage. The quote “有手有脚”, meaning “having hands and feet”, and “牛牯咁大” (meaning as big as a bull in Cantonese) imply one should be independent and not rely on others. The reflection ends with the sentiment of being self-reliant, echoing the phrase from the novel about a man not relying on others and standing on his own.

In summary, the text contrasts the idea of independence from a fictional wuxia story with the author’s real-life academic journey, emphasizing the importance of self-reliance and independence in both contexts.

The Full Translation

“Zhang Junbao, who didn’t turn to Guo Jing’s household for shelter”

In my hometown’s vernacular (Cantonese), there’s an expression for people who are lazy and over-reliant on others. We often say such a person “has hands and feet”, implying they should be able to do things themselves and not be dependent. Sometimes, we also use the phrase “as big as a bull” in conjunction. To say someone is “as big as a bull, has hands and feet” is to criticize their inaction or over-dependence on others.

Jin Yong, in “The Heaven Sword and Dragon Saber”, depicted a scene where Zhang Junbao, on his way to join Guo Jing, encountered a woman who chastised her husband, saying: “You, a grown man, can’t stand on your own two feet. Instead, you want to rely on my sister and brother-in-law, inviting shame upon yourself for no reason. Aren’t we perfectly capable with our own two hands and feet? We can work and feed ourselves, even if it’s just simple food. Yet, you act as if you lack any backbone, and it’s a shame you even exist in this world.”

This dialogue deeply impressed me, despite it not being a central part of the story. The true mastery of martial arts starts from self-reliance.

The original writing by Jin Yong goes:

Zhang Junbao felt utterly lost in the vast world. After standing in front of his master's funeral pyre for half a day, he began to walk. Ten paces out, he turned around, picked up the pair of large iron buckets left behind by his master, and began to walk slowly. Amid the wilderness and desolation, a young man with a skeletal frame headed westward, reflecting deep loneliness.

After traveling for half a month, he reached the province of Hubei, not far from Xiangyang. Monks from the Shaolin Temple never caught up with him. Unknown to him, the monk Wuse had been leading the monks away from him.

One afternoon, as he approached a mountain, he learned from the locals that this was Wudang Mountain. Resting at the base, he saw a young couple passing by. The woman was constantly berating her husband, who remained silent throughout. She said: “You, a grown man, can’t stand on your own… Aren’t we perfectly capable with our own two hands and feet?” Those words struck Zhang Junbao deeply.

As he observed the couple walking away, he thought of Guo Jing’s sister’s advice: “Her sister has a bad temper. You need to be accommodating.” Why should he, a grown man, be so submissive and accommodating?

Thinking this, he decided to climb Wudang Mountain. He found a cave to meditate in, drinking spring water and eating wild fruits, and dedicated himself to practicing the “Nine Yang True Scripture”.

With time, he would become a renowned master, merging his own insights into martial arts, Taoist philosophy, and the concepts in the “Nine Yang True Scripture”, founding the renowned Wudang martial arts school.

“Be Independent Early”

When I first sought jobs in academia, I was unsure if I could sustain myself. I had many phone interviews, but few face-to-face ones, possibly because of my English proficiency. Research institutions rarely responded. Teaching-focused institutions doubted my theoretical background and wondered if I could guide undergraduate research. I considered postdoc positions. Jack sometimes reluctantly recommended me for postdoc roles. He once mentioned he hoped I could “Be independent early”. When I expressed a desire to learn from a particular place during a postdoc application, Jack corrected me: “You are there to teach them something, not to learn from them." He was confident, both in his own training and in me, but I lacked that confidence.

Nevertheless, I couldn’t remain a postdoc. I had a family to support. Eventually, I secured a teaching position at UIS. I’ve finally found some stability. I tried applying for a grant this year and succeeded on the first try. Though there’s an element of luck, these things aren’t solely based on luck. I’m beginning to feel the essence of standing on my own two feet. Still, it’s an extension of the work I did during my Ph.D. When I told Jack, “It’s stemmed from your ideas,” Jack responded, “But you have extended it so well.” Regardless, it’s a start.

My research proposal also includes plans to visit other scholars. But these visits are more about collaboration than dependency. Everyone needs to exchange valuable ideas, especially someone like me, living in the middle of cornfields. I “have hands and feet”, and I’m “as big as a bull”, so there is nothing I should need to rely on others.

Evaluation of My Writing

ChatGPT also rates the above writing.

The piece you provided offers a rich exploration of the concept of self-reliance and independence, drawing upon cultural, fictional, and personal narratives. Here are some observations:

• Intertextuality: The writer uses references from the novel 《倚天屠龙记》 to bring a cultural and historical dimension to the theme. This adds depth and provides readers familiar with the reference a richer understanding.

• Narrative Structure: There’s a good blend of storytelling and exposition. Moving from cultural sayings, to fiction, and then personal experience allows the theme to resonate on multiple levels.

• Relatability: The personal anecdotes, especially about the struggles in academia and seeking independence, provide a personal touch, making the piece relatable for many readers, especially those in similar situations.

• Language: The language is expressive and offers clear images, like “生活在玉米地中间” (living in the middle of a cornfield), that paint vivid pictures in the reader’s mind.

• Length and Pacing: The piece is quite extensive, covering a lot of ground. Depending on the intended audience, you might consider whether some sections could be shortened or whether each segment is essential for the overarching message.

• Title: The proposed title “Man That Has Hands and Feet Should Be Self-Reliant and Independent” encapsulates the message but is a bit lengthy. Consider a more concise version, as previously suggested. (I change the title as advised.)

Overall, the writing is thought-provoking and offers a multifaceted exploration of the theme. Depending on the intended audience and platform, minor adjustments could enhance its impact.

家乡说的白话（粤语）里面对于好吃懒做，依赖他人的人经常会说这人“有手有脚”，不自己做事情自己谋生活，是没有用的人。有时候还会“牛牯咁大（公牛那么大）”连在一起用。说一个人“牛牯咁大， 有手有脚”，如何如何。金庸在《倚天屠龙记》里面张君宝要去投靠郭靖的时候路上遇到了一个妇人说自己的丈夫 “你一个男子汉大丈夫,不能自立门户,却去依傍姐姐和姐夫,没来由的自己讨这场羞辱。咱们又不是少了手脚,自己干活儿自己吃饭,青菜萝卜,粗茶淡饭, 何等逍遥自在?” 大概也是这个意思。 我对这段话印象深刻，尽管这个情节并不是主要人物身上发生的事情。一代宗师的练成，从自立门户开始。 以下是金大侠的原文。

张君宝但觉天地茫茫,竟无安身之处,在师父的火葬堆前呆立了半日,这才举步。走出 十余丈,忽又回身,挑起师父所留的那对大铁桶,摇摇晃晃的缓步而行。荒山野岭之间,一 个瘦骨棱棱的少年黯然西去,凄凄惶惶,说不尽的孤单寂寞。

行了半月,已到湖北境内,离襄阳已不很远。少林寺僧却始终没追上他。原来无色禅师 暗中眷顾,故意将僧众引向东方,以致反其道而行,和他越离越远。 这日午后,来到一座大山之前,但见郁郁苍苍,林木茂密,山势甚是雄伟。一问过路的 乡人,得知此山名叫武当山。 他在山脚下倚石休息,忽见一男一女两个乡民从身旁山道上经过,两人并肩而行,神态 甚是亲密,显是一对少年夫妻。那妇人唠唠叨叨,不住的责备丈夫。那男子却低下了头,只 不作声。 但听那妇人说道:“你一个男子汉大丈夫,不能自立门户,却去依傍姐姐和姐夫,没来 由的自己讨这场羞辱。咱们又不是少了手脚,自己干活儿自己吃饭,青菜萝卜,粗茶淡饭, 何等逍遥自在?偏是你全身没根硬骨头,当真枉为生于世间了。”那男子“嗯、嗯”数声。 那妇人又道:“常言道得好:除死无大事。难道非依靠别人不可?” 那男子给妻子这一顿数说，不敢回一句嘴，一张脸涨得猪肝也似的成了紫酱之色。

那妇人这番话，句句都打进了张君宝心里：“你一个男子汉大丈夫，不能自立门户……没来由地自讨羞辱……常言道得好，除死无大事，难道非依靠别人不可？”他望着这对乡下夫妻的背影，呆呆出神，心中翻来覆去，尽是想着那农妇这几句当头棒喝般的言语。只见那汉子挺了挺腰板，不知说了几句什么话，夫妻俩大声笑了起来，似乎那男子已决意自立，因此夫妻俩同感欢悦。

张君宝又想：“郭姑娘说道，她姊姊脾气不好，说话不留情面，要我顺着她些儿。我好好一个男子汉，又何必向人低声下气，委曲求全？这对乡下夫妇尚能发奋图强，我张君宝何必寄人篱下，瞧人眼色？”

言念及此，心意已决，当下挑了铁桶，便上武当山去，找了一个岩穴，渴饮山泉，饥餐野果，孜孜不歇地修习觉远所授的《九阳真经》。

…

这一番大笑，竟笑出了一位承先启后、继往开来的大宗师。他以自悟的拳理、道家冲虚圆通之道和《九阳真经》中所载相生相克的内功相发明，创出了辉映后世、照耀千古的武当一派武功。

“Be Independent Early”

当初找学界的工作，我也不确定自己能不能在学界生存下来。电面不少，但是正经面试很少。多半是因为我英语说起来也不利索。投研究型的学校基本上没有回音。找教学类的学校人家看到搞计算理论的，对我做的东西也其实不感兴趣，也怀疑我能不能带本科生做研究。还想找一些博后之类的职位。Jack有时候不是太情愿地帮我投博后的推荐信。中间提到过希望我能“Be independent early”。后来我申一个地方的博后的时候， 我说希望去那里跟谁谁谁学一点什么东西， Jack纠正我说“You are there to teach them something, not to learn from them.”这自然是他自信的表现，还有对自己带出来的学生的自信，我却对自己没有这种自信。

但还是不管怎么样，我没有做成博后。我没有这个时间了。我还要养家糊口。最后在UIS找到了教职。终于算是能安定下来。今年试着申基金，第一次就中了。有一点运气的成分，但是这种事情总归不是运气能帮上忙的。终于开始体会到了一点点自立门户的感觉。但是还是差得远。因为这个研究计划里的想法，不外乎是我之前做博士时候的工作的延伸。我跟Jack说“It’s stemmed from your ideas.” Jack说：“But you have extended it so well.”不管怎么样，这算是一个开始。

我写的研究计划里面还有列有去访问其他学人的计划。但是这种访问，更多的是交流，而非依附。人毕竟是需要交流有用的想法的，不管他是在哪里；当然对于我这种生活在玉米地中间的人来说尤为重要。我“有手有脚”, 而且“牛牯咁大”，想来也没有什么好依附人的地方。