思政篇

習(xí)近平總書(shū)記教育重要論述講義

Understanding Xi Jinping’s Educational Philosophy

不忘初心，牢記使命。中國(guó)共產(chǎn)黨人的初心和使命，就是為中國(guó)人民謀幸福，為中華民族謀復(fù)興。人民對(duì)美好生活的向往，就是我們的奮斗目標(biāo)。我們的人民熱愛(ài)生活，期盼有更好地教育。1. 不斷滿(mǎn)足人民對(duì)更好教育的期待。治國(guó)有常，而利民為本。教育作為民生之基，涉及千家萬(wàn)戶(hù)，惠及子孫萬(wàn)代，是人民群眾關(guān)注的重要民生問(wèn)題。2012年11月，習(xí)近平總書(shū)記在十八屆中央政治局常委同中外記者見(jiàn)面時(shí)說(shuō)：“我們的人民熱愛(ài)生活，期盼有更好地教育、更穩(wěn)定的工作、更滿(mǎn)意的收入、更可靠的社會(huì)保障、更高水平的醫(yī)療衛(wèi)生服務(wù)、更舒適的居住條件、更優(yōu)美的環(huán)境，期盼孩子們能長(zhǎng)得更好、工作得更好、生活得更好?！?/span>2. 保障人民有更多教育獲得感。民生是人民幸福之基、社會(huì)和諧之本。教育作為重要的民生工程，發(fā)展教育事業(yè)要解決為什么人、由誰(shuí)享有這個(gè)重要問(wèn)題。習(xí)近平總書(shū)記在黨的十八屆五中全會(huì)上指出，“必須堅(jiān)持發(fā)展為了人民、發(fā)展依靠人民、發(fā)展成果由人民共享”。

We should remain true to our original aspiration and keep our mission in mind. The original aspiration and mission of the Chinese communists is to seek happiness for the Chinese people and the rejuvenation of the Chinese nation. We aim to fulfil the people’s desire for a better life. Our people have an ardent love for life and look forward to better education. 1. Meeting people’s expectations for better education. Benefiting the people is the fundamental principle of governance. As the foundation of people’s wellbeing, education involves every family and benefits all generations to come. It is, therefore, a major concern of the public. In November 2012, at the press conference by members of the Standing Committee of the Political Bureau of the 18^th CPC Central Committee, Xi Jinping said, “Our people have an ardent love for life. They want to have better education, more stable jobs, more income, reliable social security, better medical and health care, improved housing conditions and a beautiful environment. They hope that their children will have sound growth, good jobs and more enjoyable lives.” 2. Securing a greater sense of gain in education for the people. People’s wellbeing constitutes the foundation of happiness and social harmony. Education, an important means of improving the wellbeing of the people, needs to address the important issues of whom we are working for, and who will benefit. Xi Jinping, at the second full assembly of the Fifth Plenary Session of the 18^th CPC Central Committee, said, “Our driving principle must be that development is for the people and by the people, and its benefits are shared by the people.”

習(xí)言習(xí)語(yǔ) Quote from Xi Jinping

以人民為中心的發(fā)展思想，不是一個(gè)抽象的、玄奧的概念，不能只停留在口頭上、止步于思想環(huán)節(jié)，而是要體現(xiàn)在經(jīng)濟(jì)社會(huì)發(fā)展各個(gè)環(huán)節(jié)。  

          —《習(xí)近平談治國(guó)理政》第二卷，外文出版社2017年版，第213-214頁(yè)

The people-centered development philosophy is not an abstract, abstruse concept. We will not restrict ourselves to lip service or idle reflection, but put it into practice in all areas of social an economical development.

—Xi Jinping: The Governance of China, Vol. Ⅱ, Foreign Language Press, Beijing, 2017, P235.

參考文獻(xiàn)：

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

〇 Exercise

The original aspiration and mission of the Chinese communists is to seek ______ for the Chinese people and the _______ of the Chinese nation.

2

傳統(tǒng)文化篇

紫之奪朱 Purple Prevailing over Red

指社會(huì)生活與文學(xué)藝術(shù)等領(lǐng)域以邪亂正、真?zhèn)位煜默F(xiàn)象。朱指紅色，古人認(rèn)為是正色，而紫色則看作雜色，“奪”是勝過(guò)的意思。 孔子對(duì)于在春秋時(shí)期出現(xiàn)邪正不分、淫靡的音樂(lè)取代雅正音樂(lè)的現(xiàn)象十分反感，提出要加以正本清源、撥亂反正。南朝劉勰借此批評(píng)有的作者在文章寫(xiě)作上背離了儒家經(jīng)典，迎合人們的獵奇心理。后世以此倡導(dǎo)、確立儒家的文學(xué)標(biāo)準(zhǔn)與規(guī)范。

This refers to evil prevailing over good and falsehood being mistaken for truth in literature and art as well as in social life. It is red, not purple, that was viewed as a truly proper color by the ancient Chinese. Confucius, upset by the loss of judgment over good and evil, and by the fact that vulgar music was taking the place of refined classical music in the Spring and Autumn Period, called for dispelling confusion and putting things in the right order. With this in mind, Liu Xie of the Southern Dynasties criticized some writers for abandoning Confucian teachings and catering to vulgar tastes. Scholars of later generations used this notion to reaffirm Confucian criteria and norms for literary creation.

引例 Citation:

◢子曰：“惡紫之奪朱也，惡鄭聲之亂雅樂(lè)也，惡利口之覆邦家者。”（《論語(yǔ)·陽(yáng)貨》）

（孔子說(shuō)：“我厭惡用紫色取代紅色，厭惡用鄭國(guó)的音樂(lè)擾亂雅正的音樂(lè)，憎惡伶牙俐齒而使國(guó)家傾覆的人。”）

Confucius said, “I detest replacing red with purple and interfering refined classical music with the music of the State of Zheng. I loathe those who overthrow the state with their glib tongues.” (The Analects)

參考文獻(xiàn)：

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

3

典籍翻譯篇

《秋水》The Floods of Autumn

秋水漫漲之際，河伯與海神若的七重問(wèn)答揭示了深刻的生態(tài)智慧。海神若所說(shuō)的“天下之水，莫大于?！辈⒎堑乩頂嘌裕钦咽局鷳B(tài)系統(tǒng)的整體性：每個(gè)生命體都是自然鏈條的一環(huán)，既不存在絕對(duì)中心，也不會(huì)孤立存在。而“坎井之蛙”、“以管窺天”的寓言也正如現(xiàn)代社會(huì)的寫(xiě)照：當(dāng)人類(lèi)用狹隘的視角看待自然，便陷入了生態(tài)危機(jī)的困局。莊子與惠子“魚(yú)樂(lè)之辯”的深意就在于認(rèn)知方式的突破。當(dāng)惠子執(zhí)著于“子非魚(yú)”的邏輯陷阱時(shí)，莊子已用詩(shī)意的眼光與游魚(yú)共情。這種打破人類(lèi)中心主義的視角提醒我們：生態(tài)智慧不是征服自然的知識(shí)，而是放下優(yōu)越感，在“太倉(cāng)一粟”的謙卑中，重新建立與萬(wàn)物共生的聯(lián)結(jié)。正如秋水容納百川，真正的生態(tài)意識(shí)，源自于對(duì)生命整體的敬畏。

During the autumnal floods, the seven dialogues between the (Spirit-) earl of the He and Ruo, the Spirit-lord, reveal profound ecological wisdom. When Ruo states that “Of all the waters under heaven there are none so great as the sea.” this is not a geographical assertion but rather an illumination of the ecosystem’s integrity: every living being serves as a link in the chain of nature, with neither absolute centrality nor isolated existence. The parables of “the frog of the dilapidated well” and “peeping at the heavens through a tube” is also a reflection of modern society: humanity’s narrow perspective on nature has led to ecological crisis. The essence of Zhuangzi and Huizi's “debate on the happiness of fish” lies in the breakthrough of cognitive approach. While Huizi remains trapped in the logical paradox of “you are not a fish,” Zhuangzi has already empathized with the fish through poetic intuition. This perspective that shatters anthropocentrism reminds us that ecological wisdom is not the knowledge of conquering nature, but the humility akin to “a single little grain of rice in a great granary” through which we rebuild symbiotic connections with all beings. Just as autumn floods embrace countless streams, genuine ecological consciousness stems from a reverence for the life as a whole.

引例 Citation:

◢河伯曰：“何為天？何為人？” 北海若曰：“牛馬四足，是謂天；落馬首，穿牛鼻，是謂人。故曰，無(wú)以人滅天，無(wú)以故滅命，無(wú)以得殉名。謹(jǐn)守而勿失，是謂反其真?！?/span>（《莊子·秋水》）

（河神說(shuō)：“什么叫做天？什么叫做人？”北海神說(shuō)：“牛馬生來(lái)有四只腳，這叫做天然；用轡頭絡(luò)在馬頭上，用韁繩穿過(guò)牛鼻上，這叫做人為。所以說(shuō)：不要用人事去毀滅天然，不要用造作去毀滅性命，不要因貪得去求聲名。謹(jǐn)守這些道理而不違失，這就叫做回復(fù)到天真的本性。）

“What do you mean,” pursued the earl, “by the Heavenly, and by the Human?” Ruo replied, “Oxen and horses have four feet; --- that is what I call their Heavenly (constitution). When horses’ heads are haltered, and the noses of oxen are pierced, that is what I call (the doing of ) Man. Hence it is said, ‘Do not by the Human (doing) extinguish the Heavenly (constitution); do not for your (Human) purpose extinguish the appointment (of Heaven); do not bury your (proper) fame in (such) a pursuit of it; carefully guard (the Way) and do not lose it: ---this is what I call reverting to your True (Nature).’”

(The Writings of Kwang-tsze. The Floods of Autumn)

參考文獻(xiàn)：

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

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

〇 Exercise

Translate the following expression into English:

夏蟲(chóng)不可以語(yǔ)于冰。