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Li Zhaoguo expressed his standpoint of translating1 in his published papers and some academic interviews. His standpoint of translating can be summarized as to disseminate traditional Chinese Medical science to the English world according to some published papers and academic interviews of him. 

For example, In the paper On the Principle of Translation of Traditional Chinese Medical Science published in 1991, Li and Liu expressed their worries about the translation and dissemination of the traditional Chinese medical science, and they thought it is necessary to maintain the features of original texts (41-45). To express his worry again, his paper Established by the People Through Long Social Practice in 1992 introduced that these terms of traditional Chinese medical science should be translated according to their translations established by usage (55-56). In order to state his opinions more clearly, another paper On the Concept, Principle and Methods of TCM Translation was published in the same year, and he thought “standardization” shall be introduced to the translation of this field (25-29). In the introduction of this paper, he said directly: “I have been concerned about the translation studies in this field for years and hope to make some suggestions for the standardization of traditional Chinese medicine science (ibid. 25).” 

2. 2 To Design Better Layouts

Some annotations for color terms in Li Zhaoguo’s version may be made for another reason: to design a better layout of his Chinese-English bilingual version and therefore to make the version easier to understand. This also manifests his subjective dynamics. It should be noted that these annotations were also added to disseminate cultural information of related terms, but the purpose to design a better layout was more obvious.

In Li Zhaoguo’s version, there are not only English versions but also versions of modern Chinese of the classic. Therefore, these English versions of this book were all typed at odd pages, and these even pages wrote the classical Chinese and versions of modern Chinese at the same time. Those English versions are usually longer than their Chinese source texts, and abundant annotations take up great lengths of the English versions at odd pages. Under this circumstance, the translator needed to decide when and where to add annotations, and endnotes were vital for the layout of the bilingual version. 

Example 6:

The source text:

木形之人，比于上角，似于苍帝，其为人苍色，……火形之人，比于上征徵，似于赤帝，其人为赤色……土形之人，比于上宫，似于上古黄帝，其为人黄色……金形之人，比于上商，似于白帝，其为人方面，白色……水形之人，比于上羽，似于黑帝，其人为黑色，面不平……（《黄帝内经灵枢·阴阳二十五人》）；

Li’s version:

The Wood type of people, comparable to the Shangjiao and similar to Cangdi [5] (Li and Liu, “Spiritual Pivot” 747);

Notes: [5] Cangdi (苍帝 Black Emperor) is one of the five legendary Emperors in ancient China. In the book entitled Zhouli (周礼 Rituals) compiled in the Zhou Dynasty (周朝 about 1100BC to 256 BC), it says, ‘Among the five Emperors, the one in the east is called Qingdi (青帝 Blue Emperor), (or Cangdi in some editions), the one in the south is Chidi (赤帝 Red Emperor), the one in the central region is Huangdi (黄帝 Yellow Emperor), the one in the west is Baidi (白帝 White Emperor) and the one in the north is Heidi (黑帝 Black Emperor) (ibid. 769);

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