There have been various approaches to humanities as we have paid more attention to them. New terminologies such as reunification humanities, emotional humanities, locality humanities and humanities therapy have been introduced and they have been mixed together. Among them, trans-humanities are suggested as an endeavor to break space-time barriers between past and present and to foster communication, understanding and creation. In this essay, I propose some questions and make some discussion on Nam-Yee Kim's article, "space-time exchange, coordinates and potentials of humanities: Trans-humanities through Translation Studies of Classics + Comparative Cultural Studies." For these, in section two, I point out vague and unclear definition of the term, trans-humanities that Kim suggested in her article. I sound out its various possibilities through comparing it with Hee-Bong Choi's definition of humanities therapy. I also propose more fundamental problems on the raison d’être of trans-humanities. In section three, I point out that its methodology is not sufficiently explained in her article. In section four, I evaluate Namsun Choi's translation of Samuel Smiles' Self-Help as an ideal study object. I show that she does not sufficiently analyze the limits of Choi's perspective while she stresses the differences of his translation from Smiles' original and from Nakamura's Japanese translation. In section five, I examine the re-discovery and suggestion of the classics as a concrete way to enable humanities communication. I emphasize the fact that Kim misses Sung-Wook Hong's point of humanities thinking when she cites his essay on pragmatic complex of humanities.