1

思政篇

習(xí)近平總書記教育重要論述講義

Understanding Xi Jinping’s Educational Philosophy

堅持以人民為中心發(fā)展教育，關(guān)鍵在于通過更有效的制度安排，優(yōu)化教育資源配置，縮小教育發(fā)展差距。發(fā)展全民教育、終身教育，加快建設(shè)學(xué)習(xí)型社會。把教育“蛋糕”做大，也把教育“蛋糕”分好，讓全體人民更多更公平地共享教育發(fā)展成果。1. 優(yōu)化教育資源配置，縮小教育發(fā)展差距。首先，優(yōu)化教育資源配置，擴(kuò)大基本公共教育服務(wù)的覆蓋面，提高教育質(zhì)量和水平；其次，高度重視農(nóng)村義務(wù)教育，推動城鄉(xiāng)義務(wù)教育一體化發(fā)展；第三，推進(jìn)教育信息化，共享優(yōu)質(zhì)教育資源。2. 著力提高欠發(fā)達(dá)地區(qū)和貧困地區(qū)教育發(fā)展水平。黨的十八大以來，國家采取了一系列重大舉措，推動中西部教育邁上新臺階。第一，加快發(fā)展欠發(fā)達(dá)地區(qū)的教育，全面提升中西部教育發(fā)展水平，是縮小教育發(fā)展差距、全面建成小康社會的重要舉措。第二，推進(jìn)教育精準(zhǔn)脫貧，因地制宜發(fā)展貧困地區(qū)教育。3. 發(fā)展全民教育、終身教育，加快建設(shè)學(xué)習(xí)型社會。2013年9月，國家主席習(xí)近平在致聯(lián)合國“教育第一”全球倡議行動一周年紀(jì)念活動的賀詞中指出，中國要努力發(fā)展全民教育、終身教育，建設(shè)學(xué)習(xí)型社會，努力讓每個孩子享有受教育的機(jī)會，努力讓13億人民享有更好更公平地教育。

The key to the people-centred approach to education lies in optimized allocation of educational resources and narrowed education gaps through more effective institutional arrangements. We should develop education for all and lifelong education, and accelerate progress toward a learning society while making the education “cake” bigger and cutting it fairer, so that everyone has an equitable share of educational development. 1. Optimizing the allocation of educational resources and closing education gaps. Firstly, we should optimize the allocation of educational resources, expand the coverage of basic services in education, and improve the quality and standard of education. Secondly, we should attach great importance to compulsory education in rural areas and coordinate development across urban and rural areas. Thirdly, we should promote education informatization and have quality educational resources shared. 2. Striving for educational development in less developed and poor areas. Since the 18^th CPC National Congress, the country has taken major steps to elevate education in the central and western regions to a new level. First, accelerating the development of education in less developed regions and comprehensively upgrading education in the central and western regions are important measures for narrowing the education gaps and building a moderately prosperous society in all aspects. Second, we should take targeted measures to reduce poverty through education and develop education in poor areas by making full use of local strengths. 3. Promoting lifelong education for all to build a learning society. In September 2013, in his message to the first anniversary of the UN Global Education First Initiative, President Xi Jinping said that China will promote education for all and lifelong education to build a learning society. Moreover, the country will work hard to ensure that every child has the opportunity to go to school, and to enable its 1.3 billion people to enjoy better and fairer education.

習(xí)言習(xí)語 Quote from Xi Jinping

我們將通過教育信息化，逐步縮小區(qū)域、城鄉(xiāng)數(shù)字差距，大力促進(jìn)教育公平，讓億萬孩子同在藍(lán)天下共享優(yōu)質(zhì)教育、通過知識改變命運。

—2015年5月22日，習(xí)近平總書記致國際教育信息化大會的賀信

Through ICT-enabled education, we will gradually narrow the digital divide across regions and between urban an rural areas, and promote education equity, so that hundreds of millions of children may share quality education under the same sky and change their destiny through knowledge.

—Congratulatory letter to the International Conference on ICT and Post-2015 Education, May 22,2015

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

We should build a learning society, where anyone can learn ____ and ____. In this way, we will turn China into a _____ in terms of education, human resources, and talent.

2

傳統(tǒng)文化篇

天命之性 Character Endowed by Heaven

天所賦予人的道德本性，又稱“天地之性”，與“氣質(zhì)之性”相對。先秦時期即有儒者提出人的道德本性源自于天。宋儒繼承這一觀念，提出了“天命之性”的概念，用以指稱每個人都具有的稟受于天的道德本性?！疤烀浴笔羌兩频模侨说牡赖滦袨榈膬?nèi)在依據(jù)。但由于人性還受到其他因素的影響，“天命之性”可能會被遮蔽。

This term refers to the moral character endowed to a person by Heaven, also known as the “properties of heaven and earth,” as opposed to the “properties of qi, or vital force.” Some early pre-Qin Confucian scholars maintained that human moral characters originated from Heaven. Confucian scholars of the Song Dynasty, inheriting this concept, further propounded the notion of “characters endowed by Heaven,” meaning that all people were endowed by Heaven with moral characters. “Characters endowed by Heaven” are purely good, providing the inner basis for a person’s moral principle and conduct. However, as human characters are subject to other influences, “characters endowed by Heaven” can be obscured.

引例 Citation:

◢天命之性，指理言；率性之道，指人物所行言。（《朱子語類》卷六十二）

（天命之性，是就天理而言的；率性之道，是就人的行事而言的。）

Characters endowed by Heaven refer to heavenly laws; the way of following those characters refers to human conduct. (Classified Conversations of Master Zhu Xi)

參考文獻(xiàn)：

中華思想文化術(shù)語編委會，2019，《中國傳統(tǒng)文化關(guān)鍵詞》，北京：外語教學(xué)與研究出版社。

3

典籍翻譯篇

《至樂》Perfect Enjoyment

莊子在《至樂》篇中用寓言構(gòu)建了一個萬物共生的哲學(xué)世界。魯侯養(yǎng)鳥的悲劇揭示了生存的真諦：真正的關(guān)懷不是以人類標(biāo)準(zhǔn)改造自然，而是尊重萬物本性的差異。正如治世者不應(yīng)將單一規(guī)則強加于民，人類也需放下掌控自然的傲慢，在多樣性中尋找平衡。髑髏訴說著生死的寓言，支離叔和滑介叔觀察萬物變遷，莊子用這些故事消解人類對生命的執(zhí)念：生死如同氣的聚散流轉(zhuǎn)，萬物在天地間自然生滅。在物種演化的篇章里，他預(yù)言了生態(tài)系統(tǒng)的動態(tài)平衡——生命本無高低貴賤，每個存在都是整體鏈條中不可或缺的一環(huán)?！爸翗窡o樂”的深意不在于征服，而是以謙卑之心融入自然韻律，這樣方能聽見莊子千年前的回響：真正的快樂，是與萬物共奏一曲和諧的生命之歌。

In the chapter “Perfect Enjoyment”, Zhuangzi constructs a philosophical world of symbiotic coexistence through parables. The tragedy of the Marquis of Lu raising a bird reveals the essence of survival: true compassion lies not in reshaping nature by human standards, but in respecting the inherent differences among all creatures. Just as rulers should not impose uniform rules upon people, humanity must relinquish its arrogance of dominating nature and seek balance through diversity. The skull’s parable of life and death, coupled with the observation of universal changes by Mr. Deformed and Mr. One-foot, illustrate how Zhuangzi dissolves humanity’s obsession with life: birth and death resemble the gathering and dispersion of vital energy, as all beings naturally emerge and perish within the cosmic order. In his discourse on species evolution, Zhuangzi foreshadows the dynamic equilibrium of ecosystems---no life holds inherent superiority, each existence forming an indispensable link in the universal chain. The profundity of “perfect enjoyment” resides not in conquest, but in merging with nature’s rhythms through humility. Only thus can we hear Zhuangzi's millennial resonance: true joy emerges when humanity harmonizes with all beings in the symphony of life.

引例 Citation:

◢天下是非果未可定也。雖然，無為可以定是非。至樂活身，唯無為幾存。請嘗試言之。天無為以之清，地?zé)o為以之寧，故兩無為相合，萬物皆化生。芒乎芴乎，而無從出乎！芴乎芒乎，而無有象乎！萬物職職，皆從無為殖。故曰：“天地?zé)o為也，而無不為也?！比艘玻肽艿脽o為哉？（《莊子·至樂》）

（天下的是非確實不可以成定論的。雖然這樣，然而“無為”的態(tài)度可以定論是非。至極的歡樂可以養(yǎng)活身心，只有“無為”的生活方式或許可以得到歡樂。請讓我說說：天“無為”卻自然清虛，地“無為”卻自然寧靜，天地“無為”而相合，萬物乃變化生長?；谢秀便保恢缽哪睦锷鰜?恍恍惚惚，找不出一點跡象來!萬物繁多，都從無為的狀態(tài)中產(chǎn)生。所以說：天地?zé)o心作為卻沒有一樣?xùn)|西不是從它們生出來的。誰能夠?qū)W這種“無為”的精神呢!）

The right and the wrong (on this point of enjoyment) cannot indeed be determined according to (the view of) the world; nevertheless, this doing nothing (to obtain it) may determine the right and the wrong. Since perfect enjoyment is (held to be) the keeping the body alive, it is only by this doing nothing that that end is likely to be secured. Allow me to try and explain this (more fully): ---Heaven does nothing, and thence comes its serenity; Earth does nothing, and thence comes its rest. By the union of these two inactivities, all things are produced. How vast and imperceptible is the process!--- they seem to come from nowhere! How imperceptible and vast!--- there is no visible image of it! All things in all their variety grow form this Inaction. Hence it is said, “Heaven and Earth do nothing, and yet there is nothing that they do not do.” But what man is there that can attain to this inaction?

(The Writings of Kwang-tsze. Perfect Enjoyment)

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:

請結(jié)合語境和語義翻譯《莊子.至樂》篇中“夫貴者，夜以繼日，思慮善否，其為形也亦疏矣。”中的“夜以繼日”。