In Memory of Professor Thomé H. Fang 
Ludwig C. H. Chen
Of all the Master’s erst disciples in my generation there are only three in total who, throughout their careers, have remained unswerving in pursuit of philosophy, without departure from its path: namely, Professors Chün-I T’ang, Shih-chuan Cheng, and myself. Though listed among his disciples for mere name sake I myself, simple and plain by nature, have accomplished nothing. Of the three of us only Chün-I and Shih-chuan are capable of transmitting, and developing into ever greater heights, the Master’s teachings.
Early in l924, when I entered the
By the time I soon graduated [in l930] upon completion of all the course
requirements and set out for studies abroad [in
In the following year [l94l] when I went to work in
Moreover, starting for the first time in teaching, afraid that any failure
of performance on my part would cause him embarrassment, and hence obligated to
do the best I could, I came to find myself unavailable to attend, as I wished,
his lectures on the subject—though teaching simultaneously at the same school
as we were. I only hoped that I could consult him sometime later at our leisure
hours. Once, I submitted for his comment and correction the manuscripts of my
Commentaries on Plato’s Parmenides; he was so deeply delighted that, in return,
he showed me his masterpiece entitled Three Types of Philosophical Wisdom:
The Greek, European, and Chinese--a work not only unfathomably profound
in substance, but also extremely "classic" in style, so much so that
many had complained of its incomprehensibility. I tried my very hardest to
study it, until eventually I had to agree with the majority that "the
deeper you bore down into it, the harder it becomes!" At this juncture Professor E. R. Dodds of
Following the victory over
Now, there were at least two disciples available at the Master’s service in case of any emergent needs in the Department, for whose educational program he had always cherished as high hopes and great expectations as ever. Though we had already had six to seven faculty members in the department he still felt the difficulty of recruiting an increasing number of new, but well qualified, faculties for reinforcement and promotion. Such has been his deep concern and great sense of duty—a virtue to be looked upon as exemplary for all of us in the academic community.
Soon, another of his masterwork, The Chinese View of Life: The Philosophy
of Comprehensive Harmony, was taking shape in conception, addressing itself
in English to the western public. One day he came over to visit my father, and mentioned briefly about its chief tenets
while I myself, standing in attendance throughout their conversation, had
overheard something as outlines only, with no idea about its details. In l958
the World Congress of Philosophy was scheduled to meet in Venice, Rome, Italy,
inviting the CPA (Chinese Philosophical Association) to participate. On
receiving its invitation those on the Directorial Board, however, considering
it unnecessary to "kill the chicken with the cleaver," had decided that it would do just as well by
sending from among its members some one of the lowest caliber. So, the task had
fallen upon me. I thought it took less than a month or so for the round trip
and there would still be plenty of chance for me to read his work when published
after my return. Therefore, I gladly undertook the assignment and set out on
the journey. After the conference in
Profound in erudition of scholarship, trenchant in framework of thought, the Master had dedicated himself to a teaching career that had lasted consecutively above half a century, thus providing a climate of creative transformation for all those he had taught, perhaps numerically less than 3000 in total, but qualitatively those who have gained a glimpse into the "interior chamber" of his thought must be estimated as nearing the figure of 72, of whom each is accomplished in his own way and all have distinguished themselves with good reputation at home or abroad, or both. Unenlightened and plain as I remain, I myself am not one among them. The course he offered on Plato was but a minor part, of secondary importance, among his early teaching programs. From him I had really learned something in a general way, and my interest [in Greek philosophy, especially Plato and Aristotle] was thus initiated and became self-sustained ever since:
Deep in my bosom are always
Growing such tender sprouts,
As are in no way to be displaced
By whatever I’ve learnt to spell out!
In whichever course
I’ve later immersed!
Thus, it is seen how much I owe him for all that he had so graciously and richly bestowed upon me.
Now, on this special occasion—the l0th anniversary of the Master’s passing coincidental with the 60th anniversary of my first meeting with him at the National Southeastern University in Nanking—in remembrance of things passed I feel called upon to present here these few words of mine, however ill-formulated, as a token of gratitude in acknowledgement of his educational influences upon me as well as a way of expression, by one ten-thousandth perhaps, of my heartfelt respect and admiration for him as teacher, friend, and person.
 Translated from the original in Chinese, with kind permission by the author.
 Editor’s Note: Here Professor Ludwig Chung-hwan Chen has exhibited his
great modesty as a great scholar. The understatement that he has
"accomplished nothing" is of course not to be taken at its face
value. On the contrary, he has distinguished himself as a towering figure in
the field of classic philology and philosophy, especially on Plato and
Aristotle. In the words of the late Professor Charles Hartshorne, "Chen is
world’s number one living authority on Aristotle today." For those taught
by Chen at
In addition to numerous articles published in the professional journals such as Phronesis, his works include "Das Chorismos-Problem bei Aristoteles" (l940); Plato’s Dialogue Parmenides: Translsated with Commentaries (l942); "Über Platons Dialog Parmenides" (l943); "A Study of the Theory of Ideas as Represented by Young Socrates" (l944); Sophia: the Science Aristotle Sought (l976), etc.
In China he has taught at the National
Southwestern Union University (in Kunming, Yun-Nan), National Central
University (in Chungking and Nanking), and National Taiwan University (in
Taipei) until l958 when he left for the United States where he has taught at
Emory (Atlanta., GA), University of Long Island (N. Y.), University of Texas
(Austin, TX), and University of South Florida (Tempa, FA) until his retirement
in the early 80’s. In 1993 he Passed in
 Professor Chün-I T’ang, a leading figure in Neo-Confucianism of our
times, was formerly Professor of Philosophy,
 Professor Shih-chuan Cheng, formerly Director of the Graduate Institute for Philosophy, Tung-Hai University, was Professor of the Humanities (Emeritus), University of Pennsylvania, University Park, PA.; Visiting Professor of Philosophy, National Taiwan University and National Taiwan Normal University. His works include Chinese Tzu Poetry in Translation; The Philosophy of I-Ching: A New Investigation (l979); The Drops of Thought (l986), etc.
 An allusion derived from The Romance of Three Kingdoms .
 After graduation from the National Central University Professor Chen
had spent eleven years in Europe (l930-l940), one year in
 This is Yen Hui’s tribute on Confucius, see The Analects , 9:l0.
 The Fang-Chen friendship can be traced at least to two generations,
Chen’s father, Mr. Chen Han-kuang, well-known scholar, poet, and artist, was
also a good friend of Professor Fang’s. In the late 50s the Chen Senior was
awarded the "Outstanding Poet Prize" by the Chinese Art and
Literature Association. In l949, despite his age nearly at 70, he presented to
the philosopher his painting of "the Landscape of Lung-Shu"
(literally, "the Dragon Spreads"). In return for his kindness
Professor Fang had composed in his uniquely beautiful calligraphy an exquisite
classic poem, entitled "In Appreciation to His Excellency Mr. Chen
Han-kuang." See The Complete Poems of Thomé H. Fang (
 This is Confucius’ humorous remark to one of his disciples who employed what the Master had taught on the importance of Propriety and Music to the administration of a small city, see The Anelects, l7:4.
 An anecdote associated with the Neo-Confucian philosopher Cheng I (l033-ll07), the Cheng Brother Junior, who was reputed for "rigor and toughness" towards the pupils, not excepting even His Majesty the Emperor!
 Even late in the middle 70’s, when the translator was serving as
Acting Chairman in the Department of Philosophy,
 These two figures are both alluded to Confucius, who was said to have taught in his life time 3000 disciples, of whom only 72 were said to have mastered the "Six Arts" or "Six Classics" that the Master had transmitted.