習(xí)近平總書記教育重要論述講義

Understanding Xi Jinping’s Educational Philosophy

發(fā)展具有中國特色、世界水平的現(xiàn)代教育。越是民族的，越是世界的。扎根中國大地辦教育要突顯中國特色，堅(jiān)定不移地走中國特色社會(huì)主義教育發(fā)展道路；要放眼世界，充分吸收世界先進(jìn)辦學(xué)治學(xué)經(jīng)驗(yàn)。習(xí)近平總書記指出，廣大教育工作者要認(rèn)清肩負(fù)的使命和責(zé)任，努力為發(fā)展具有中國特色、世界水平的現(xiàn)代教育，培養(yǎng)社會(huì)主義建設(shè)者和接班人作出更大貢獻(xiàn)。1. 辦好各級各類教育。習(xí)近平總書記指出，基礎(chǔ)教育在國民教育體系中處于基礎(chǔ)性、先導(dǎo)性地位，必須把握好定位，全面貫徹落實(shí)黨的教育方針，從多方面采取措施，努力把我國基礎(chǔ)教育越辦越好。同時(shí)實(shí)現(xiàn)高等教育內(nèi)涵式發(fā)展，建設(shè)中國特色職業(yè)教育體系，構(gòu)建服務(wù)全民的終身教育體系。2. 建設(shè)世界一流大學(xué)和一流學(xué)科。辦好一流大學(xué)，必須有中國特色；辦好我國高校，辦出世界一流大學(xué)，必須牢牢抓住全面提高人才培養(yǎng)能力這個(gè)核心點(diǎn)。3. 形成更好水平的人才培養(yǎng)體系。打造中國特色的學(xué)科體系，完善教學(xué)體系，抓好教材體系建設(shè)，完善教育管理體系，加強(qiáng)思想政治工作體系建設(shè)。

Establishing a modern education system with Chinese characteristics and up to international standard. What is unique for a nation is precious for the world. China’s education is expected to have Chinese characteristics and follow the path of socialism. Meanwhile, we should adopt a global vision and the best practices in running schools. Xi Jinping has noted that educators should recognize their mission and responsibility, contribute to modernizing education in accordance with international standard, and nurture new generations for the socialist cause. 1. Promoting high-quality education at all levels. Xi Jinping has noted that basic education is a fundamental and leading part of the national education system. The point must be clearly understood. We must fully implement the Party’s education policy and improve our basic education through multiple measures. Achieving intensive growth of higher education; building a technical and vocational education system with Chinese characteristics; building a lifelong education system that serves all people. 2. Developing world-class universities and first-class disciplines. World-class universities in China must have Chinese characteristics; Successful higher education and world-class universities are evaluated by their ability to produce qualified people. 3. Upgrading the talent cultivation system. Creating academic disciplines with Chinese characteristics; improving teaching systems; doing a good job in course materials development; Improving the school management system; strengthening the moral and political education system.

習(xí)言習(xí)語 Quote from Xi Jinping

辦好中國的世界一流大學(xué)，必須有中國特色。沒有特色，跟在他人后面亦步亦趨，依樣畫葫蘆，是不可能辦成功的。

—2014年5月4日，習(xí)近平總書記在北京大學(xué)師生座談會(huì)上的講話

World-class Chinese universities must have distinctive Chinese characteristics. We will not be successful if we simply follow others and copy what they are doing.

—Speech at the meeting with teachers and students of Peking University, May 4, 2014

參考文獻(xiàn)：

本書編寫組，2023，《習(xí)近平總書記教育重要論述講義》，北京：高等教育出版社。

〇 Exercise

How can we translate “鑿井者，起于三寸之炊，以就萬仞之深”（語出劉晝《劉子· 崇學(xué)》）into English.

仁政 Benevolent Governance

基于仁愛之心的為政方式。由孟子提出。孟子認(rèn)為，每個(gè)人天生都具有仁愛之心，但仁愛之心需要不斷擴(kuò)充，才能成就現(xiàn)實(shí)的仁德。執(zhí)政者應(yīng)該不斷擴(kuò)充自己的仁愛之心，并以此心照顧治下的百姓，為百姓提供生活所需的物質(zhì)條件以及良好的社會(huì)秩序。基于這種仁愛之心的政治治理即是“仁政”。為政者如果能夠推行“仁政”，則可以實(shí)現(xiàn)民心的歸附與國家的強(qiáng)盛。

This refers to governance of a state based on benevolence, proposed first by Mencius. He held that everybody was born with a heart of benevolence, but this needed to be nourished constantly to attain the virtue of benevolence in reality. The ruler should constantly have his heart of benevolence nourished, taking care of his subjects, providing them with necessary living materials, and keeping good social order. Governance based on this kind of benevolence is called benevolent governance. If the ruler implements such governance, he will be able to unite the whole people and have a strong country.

引例 Citation:

◢孟子曰：“人皆有不忍人之心。” （《孟子·公孫丑上》）

（孟子說：“人都有惻隱之心?！保?/p>

Mencius said, “Everyone has a compassionate heart.” (Mencius)

參考文獻(xiàn)：

中華思想文化術(shù)語編委會(huì)，2021，《中華思想文化關(guān)鍵詞365》，北京：外語教學(xué)與研究出版社。

〇 Exercise

Which of the following is the correct translation of “仁民愛物”?

A) Have love for the people, and cherish all things.

B) The benevolent person loves others.

C) The benevolent person is invincible.

D) A benevolent person cherishes himself.

《養(yǎng)生主》 Nourishing the Lord of Life

《莊子》養(yǎng)生主篇以“庖丁解牛”的寓言，勾勒出中國最早的生態(tài)哲學(xué)圖景。刀刃在筋骨間游走的軌跡，正如人類在自然法則中探尋生存的空間。莊子以“依乎天理”的智慧揭示了只有順應(yīng)自然脈絡(luò)，才能如庖丁之刀“十九年若新發(fā)于硎”。文中“批大郤，導(dǎo)大窾”的技藝，暗喻人類需要洞察生態(tài)系統(tǒng)的肌理，于萬物紋理中找到生命韻律。牛體筋骨交錯(cuò)的結(jié)構(gòu)意指大自然的運(yùn)行密碼，而刀刃的進(jìn)退收放恰似生命與環(huán)境的動(dòng)態(tài)平衡。莊子以“技近乎道”的哲學(xué)升華提醒我們：真正的養(yǎng)生不在于征服自然，而在于“以無厚入有間”。這種東方生存智慧，在千年之后仍在指引我們重尋天人和諧共生的生命節(jié)奏。

The parable of “Paoding’s Butchery” in The Chuang Tzu’s chapter Nourishing the Lord of Life sketches China’s earliest ecological philosophy. The blade’s path through sinew and bone mirrors humanity’s quest to navigate natural laws. By advocating “observing the natural lines”, Zhuangzi reveals that true longevity lies not in resistance but in harmonizing with nature’s rhythms---like the butcher’s blade that “is as sharp as if it had newly come from the whetstone”. The technique of “slipping through the great cervices and sliding through the great cavities” metaphorically urges humanity to discern the intricate patterns of ecosystems and align with life’s cadences. The ox’s interwoven anatomy encodes nature’s operational principles, while the blade’s measured advance and retreat embody the dynamic equilibrium between life and environment. Zhuangzi elevates practical skill to philosophical truth with his notion that “the method of the Dao, something in advance of any art”, reminding us that authentic self-cultivation resides not in conquering nature but in “entering the interstice with the thin edge of the knife”. The Eastern wisdom, distilled millennia ago, continues to guide humanity to rediscover the sacred synchrony between civilization and ecology.

引例 Citation:

◢澤雉十步一啄，百步一飲，不蘄畜乎樊中。神雖王，不善也。 （《莊子·養(yǎng)生主》）

（水澤里的野雞走十步才啄到一口食，走百步才飲到一口水，可是它并不祈求被養(yǎng)在籠子里。（養(yǎng)在籠子里）神態(tài)雖然旺盛，但它并不自在。）

A pheasant of the marshes has to take ten steps to pick up a mouthful of food, and thirty steps to get a drink, but it does nit seek to be nourished in a coop. Though its spirit would (there) enjoy a royal abundance, it does not think (such confinement) good.

(The Writings of Kwang-tsze. Nourishing the Lord of Life)

參考文獻(xiàn)：

陳鼓應(yīng)，2016，《莊子今注今譯》（上下冊），北京：商務(wù)印書館。

Legge,James, The Writings of Kwang-tsze, London: Oxford University Press Warehouse, 1891

〇 Exercise

Translate the following expression into English:

薪盡火傳。