思政篇

習近平總書記教育重要論述講義

Understanding Xi Jinping’s Educational Philosophy

2018年，在全國教育大會上，習近平總書記提出要堅持以人民為中心發(fā)展教育。這一論斷彰顯了我們黨全心全意為人民服務的根本宗旨，飽含著深厚的人民情懷，是我國教育事業(yè)改革發(fā)展的出發(fā)點和落腳點，也是辦好人民滿意教育的根本遵循。

2019年3月，國家主席習近平在羅馬訪問時，意大利眾議長菲科問他當選國家主席的心情，他回答說，中國這么大一個國家，責任非常重、工作非常艱巨。我將無我，不負人民。我愿意做到一個“無我”的狀態(tài)，為中國的發(fā)展奉獻自己。短短幾句話，充分表達了一個大國領袖忠于祖國、忠于人民、恪盡職守、夙夜在公，以為人民服務為己任、甘當人民勤務員的家國情懷、擔當精神和人民立場。

人民是真正的英雄，是決定黨和國家前途命運的根本力量。習近平總書記反復強調，要著力踐行以人民為中心的發(fā)展思想。一切為了人民，一切依靠人民，發(fā)展成果由人民共享。在教育上，堅守人民至上的價值立場，不斷滿足人民對更好教育的期待，使全體人民在共建共享發(fā)展中有更多教育獲得感，獲得發(fā)展自身、奉獻社會、造福人民的能力。

At the National Education Conference in 2018, General Secretary Xi Jinping proposed a people-centred development agenda. This proposal, reflecting the CPC’s fundamental purpose of wholeheartedly serving the people and the Party’s deep concern for them, is the starting point for the reform and development of China’s education, as well as the guiding principle for making education satisfactory to the people.

In March 2019, when President Xi Jinping was visiting Rome, Roberto Fico, President of the Italian Chamber of Deputies, asked him how he felt when he was elected President of China. Xi said it was a great responsibility and an arduous task to run a country as large as China. “Selfless shall I be for the good of my people. I would like to devote myself to serving the Chinese people and the nation’s development.” In just a few words, he fully expressed his loyalty to his own country and people, his dedication to serving the people, and his concern for and commitment to his country and people as a servant of the people.

The people are the real heroes. Their contribution determines the future of the CPC and China. Xi Jinping has repeatedly called for a people-centered approach to development, with commitment to the principle of development of the people, by the people, and for the people. In education, we should stay true to the value system that puts the people first, and constantly meet people’s expectations for better education, so that all the people can share the benefits of educational development through participation. This way, they can contribute to society while developing themselves.

習言習語 Quote from Xi Jinping

教育公平是社會公平的重要基礎，要不斷促進教育發(fā)展成果更多更公平惠及全體人民，以教育公平促進社會公平正義。

—2016年9月9日，習近平總書記在北京市八一學?？疾鞎r的講話

Equality in education is an important basis for social justice. We must enable all our people to share fully and fairly the benefits of educational development, and ensure education equality to enhance social justice.

—Speech during his visit to Beijing Bayi School, September 9, 2016

參考文獻：

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

〇 Exercise

Please try to translate “不忘初心，牢記使命” into English.

傳統(tǒng)文化篇

中庸 Zhongyong (The Golden Mean)

孔子和儒家所肯定的最高德行?！爸小敝秆孕袥]有過或不及的狀態(tài)或標準。凡事都有某種限度，超過和達不到這個限度都是不好的?！坝埂卑瑑蓚€相關的含義：其一指平常，其二指恒常?！爸小敝挥性谄匠Ｈ沼弥胁拍芎愠２灰??！爸杏埂奔粗冈谌藗惾沼弥惺冀K遵循、符合無過無不及的標準。

Zhongyong (the golden mean) was considered to be the highest level of virtue by Confucius and Confucian scholars. Zhong (中) means moderate in one’s words and deeds. Everything has its limits, and neither exceeding nor falling short of the limits is desirable. Yong (庸) has two meanings. One is common or ordinary and the other is unchanging. Moderation can be maintained for over a long time constantly only when one practices it in everyday life. Zhongyong means the standard of moderation that one should follow in dealing with others and in one’s everyday conduct.

引例 Citation:

◢中庸者，不偏不倚、無過不及而平常之理。（朱熹《中庸章句》）

（中庸就是不偏頗，沒有過或不及的平常的道理。）

Zhongyong does not bend one way or the other; it is the common principle of neither exceeding nor falling short of the line. (Zhu Xi: Annotations on The Doctrine of the Mean)

參考文獻：

中華思想文化術語編委會，2021，《中華思想文化關鍵詞365》，北京：外語教學與研究出版社。

〇 Exercise

Which of the following best describes the concept of “Zhong Yong" in Confucian philosophy?

A) The pursuit of extreme actions to achieve goals

B) The practice of moderation and balance in all aspects of life

C) The belief in fate and destiny as the guiding principles

D) The focus on individualism and personal freedom

典籍翻譯篇

《大宗師》The Great and Most Honored Master

《莊子》大宗師篇揭示了莊子思想中人與自然共生的智慧，他認為宇宙如同奔涌的江河，人類與萬物皆是其中自然流轉的浪花?！疤炫c人不相勝”的論斷，展現(xiàn)出人與自然本不可分割的整體。子輿坦然面對身體變形，子來平靜接受死亡，這些故事將生死比作四季交替，道出生命本應順應自然規(guī)律的本質。莊子用“相濡以沫”的困魚對比“相忘江湖”的自在，用“鼠肝蟲臂”的比喻來展現(xiàn)生命形態(tài)的變化不息。他主張通過“坐忘”擺脫欲望與成見的束縛，讓心靈回歸澄明，真正理解萬物同源的真諦。文中那些超脫禮教束縛的“真人”，正是領悟了自然大道的覺醒者。他們面對死亡時的豁達，既是對生命規(guī)律的深刻理解，也是對天地運行法則的虔誠追隨。這種思想打破了人類中心視角，在當今生態(tài)語境下仍閃爍著智慧的光芒。

The Chuang Tzu’s chapter The Great and Most Honored Master unveils the philosophy of harmonious coexistence between humanity and nature. He portrays the cosmos as a surging river, where humans and all beings flow as natural ripples. The principle that “The one of these elements (in the nature) did not overcome the other.” reflects their intrinsic unity as an inseparable whole. Through parables like Ziyu calmly accepting bodily transformations and Zilai serenely embracing death, Zhuangzi frames life and death as seasonal cycles, urging alignment with nature’s rhythms. By contrasting “fishes keeping one another wet by their slime” with “fishes forgetting one another in the rivers and lakes”, and illustrating life’s fluidity through metaphors like “the liver of a rat or the arm of an insect”, Zhuangzi transcends human-centered perspectives. He advocates “sitting and forgetting (everything)”--- dissolving the connection with the body and discarding the perceptive organs---to get rid of the shackles of desires and preconceptions, enabling the mind to return to clarity and perceive the shared essence of all existence. “The True men” in the text, liberated from societal constraints, are the awakened ones who have realized the way of nature. Their composure in facing mortality reveals profound reverence for natural laws. The vision, challenging anthropocentrism while celebrating cosmic interconnectedness, radiates enduring wisdom in modern ecological discourse.

引例 Citation:

◢何謂真人？古之真人，不逆寡，不雄成，不謨士。若然者，過而弗悔，當而不自得也。若然者，登高不栗，入水不濡，入伙不熱。是知之能登假于道者也若此。 （《莊子·大宗師》）

（什么叫做真人？古時候的真人，不拒絕微少，不自恃成功，不謀慮事情；若是這樣，錯過了時機而不后悔，順利得時而不自得。像這樣子，登高不發(fā)抖，下水不覺濕，入火不覺熱。只有知識能到達與道相合的境界才能這樣。）

What is meant by “the True man”? The True man of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was that by their knowledge they ascended to and reached the Dao.

(The Writings of Kwang-tsze. The Great and Most Honored Master)

參考文獻：

陳鼓應，2016，《莊子今注今譯》（上下冊），北京：商務印書館。

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

〇 Exercise

Translate the following expression into English:

善始善終。