思政篇

习近平总书记教育重要论述讲义

Understanding Xi Jinping’s Educational Philosophy

不忘初心，牢记使命。中国共产党人的初心和使命，就是为中国人民谋幸福，为中华民族谋复兴。人民对美好生活的向往，就是我们的奋斗目标。我们的人民热爱生活，期盼有更好地教育。1. 不断满足人民对更好教育的期待。治国有常，而利民为本。教育作为民生之基，涉及千家万户，惠及子孙万代，是人民群众关注的重要民生问题。2012年11月，习近平总书记在十八届中央政治局常委同中外记者见面时说：“我们的人民热爱生活，期盼有更好地教育、更稳定的工作、更满意的收入、更可靠的社会保障、更高水平的医疗卫生服务、更舒适的居住条件、更优美的环境，期盼孩子们能长得更好、工作得更好、生活得更好。”2. 保障人民有更多教育获得感。民生是人民幸福之基、社会和谐之本。教育作为重要的民生工程，发展教育事业要解决为什么人、由谁享有这个重要问题。习近平总书记在党的十八届五中全会上指出，“必须坚持发展为了人民、发展依靠人民、发展成果由人民共享”。

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.”

习言习语 Quote from Xi Jinping

以人民为中心的发展思想，不是一个抽象的、玄奥的概念，不能只停留在口头上、止步于思想环节，而是要体现在经济社会发展各个环节。  

          —《习近平谈治国理政》第二卷，外文出版社2017年版，第213-214页

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.

参考文献：

本书编写组，2023，《习近平总书记教育重要论述讲义》，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

传统文化篇

紫之夺朱 Purple Prevailing over Red

指社会生活与文学艺术等领域以邪乱正、真伪混淆的现象。朱指红色，古人认为是正色，而紫色则看作杂色，“夺”是胜过的意思。 孔子对于在春秋时期出现邪正不分、淫靡的音乐取代雅正音乐的现象十分反感，提出要加以正本清源、拨乱反正。南朝刘勰借此批评有的作者在文章写作上背离了儒家经典，迎合人们的猎奇心理。后世以此倡导、确立儒家的文学标准与规范。

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：“恶紫之夺朱也，恶郑声之乱雅乐也，恶利口之覆邦家者。”（《论语·阳货》）

（孔子说：“我厌恶用紫色取代红色，厌恶用郑国的音乐扰乱雅正的音乐，憎恶伶牙俐齿而使国家倾覆的人。”）

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)

参考文献：

中华思想文化术语编委会，2021，《中华思想文化关键词365》，北京：外语教学与研究出版社。

3

典籍翻译篇

《秋水》The Floods of Autumn

秋水漫涨之际，河伯与海神若的七重问答揭示了深刻的生态智慧。海神若所说的“天下之水，莫大于海”并非地理断言，而是昭示着生态系统的整体性：每个生命体都是自然链条的一环，既不存在绝对中心，也不会孤立存在。而“坎井之蛙”、“以管窥天”的寓言也正如现代社会的写照：当人类用狭隘的视角看待自然，便陷入了生态危机的困局。庄子与惠子“鱼乐之辩”的深意就在于认知方式的突破。当惠子执着于“子非鱼”的逻辑陷阱时，庄子已用诗意的眼光与游鱼共情。这种打破人类中心主义的视角提醒我们：生态智慧不是征服自然的知识，而是放下优越感，在“太仓一粟”的谦卑中，重新建立与万物共生的联结。正如秋水容纳百川，真正的生态意识，源自于对生命整体的敬畏。

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：“何为天？何为人？” 北海若曰：“牛马四足，是谓天；落马首，穿牛鼻，是谓人。故曰，无以人灭天，无以故灭命，无以得殉名。谨守而勿失，是谓反其真。”（《庄子·秋水》）

（河神说：“什么叫做天？什么叫做人？”北海神说：“牛马生来有四只脚，这叫做天然；用辔头络在马头上，用韁绳穿过牛鼻上，这叫做人为。所以说：不要用人事去毁灭天然，不要用造作去毁灭性命，不要因贪得去求声名。谨守这些道理而不违失，这就叫做回复到天真的本性。）

“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)

参考文献：

陈鼓应，2016，《庄子今注今译》（上下册），北京：商务印书馆。

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

〇 Exercise

Translate the following expression into English:

夏虫不可以语于冰。