1

思政篇

习近平总书记教育重要论述讲义

Understanding Xi Jinping’s Educational Philosophy

新时代对科学知识和卓越人才的渴求更加强烈。综观国际国内大势，我国发展仍处于可以大有作为的重要战略机遇期。“来而不可失者，时也；蹈而不可失者也，机也。”现在，我们比历史上任何时期都更接近中华民族伟大复兴的目标，比历史上任何时期都更有信心、有能力实现这个目标。习近平总书记强调：“‘两个一百年’奋斗目标的实现、中华民族伟大复兴中国梦的实现，归根到底靠人才、靠教育。”没有一支宏大的人才队伍，全面建成小康社会的奋斗目标和中华民族伟大复兴的中国梦就难以顺利实现。当前，中国改革进入了攻坚时期、深水区，要啃硬骨头、涉险滩，迫切需要培养造就一大批创新型人才，迫切需要加快人才队伍建设。

In the current era, the thirst for scientific knowledge and outstanding talent has grown more intense. A comprehensive review of international and domestic trends shows that China is still in an important period of strategic opportunity in which much can be achieved. When the right time comes, don’t miss it; when an opportunity knocks, seize it. Now we are closer to the goal of national rejuvenation than at any other time in history, and we are more confident about and capable of realizing this goal than at any other time. Xi Jinping has emphasized, “The realization of the Two Centenary Goals and the Chinese Dream of national rejuvenation ultimately depends on talent and education.” Without a large contingent of talent, it would be difficult to realize the goal of building a moderately prosperous society in all respects and the Chinese Dream of national rejuvenation. At present, reform in China has entered a critical period. We should tackle tough problems and brave great waves. Thus, China must urgently train a large number of innovative, talented personnel and accelerate the building of teams of talent.

习言习语 Quote from Xi Jinping

文明因交流而多彩，文明因互鉴而丰富。

—2014年3月27日，国家主席习近平在巴黎联合国教科文组织总部的演讲

Civilization becomes colorful through exchanges, and civilization is enriched through mutual learning.

—Speech at the UNESCO headquarters in Paris, March 27, 2014.

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。

2

传统文化篇

华夏 Huaxia / The Han People

古代居住于中原地区的汉民族先民的自称。最早称“华”“诸华”或“夏”“诸夏”。“华夏”实际表达的是以汉民族为主体的中原先民对其共同的生活、语言、文化特征的一种认同和传承。秦建立以华夏为主体的统一的多民族国家以后，华夏才成为比较稳定的族群。自汉代以后，华夏又有了“汉”这一名称与之并用。后来华夏进一步引申为指中国或汉族。

The forefathers of the Han people living in the Central Plains referred to themselves by this term. Earlier on they called themselves Hua (华), Zhuhua (诸华), Xia (夏) or Zhuxia (诸夏). The term Huaxia (华夏) embodies the common identity of the way of life, language, and culture of the people living in the Central Plains, mainly the Han people, and the inheritance of such identity. The Huaxia people evolved into a fairly stable ethnic group in the Qin Dynasty, which established a unified country of many ethnic groups with Huaxia being the principal group. In the Han Dynasty, the term Han became an alternative name of Huaxia. Later, the term Huaxia was extended to refer to China or the Han people.

引例 Citation:

◢夏，大也。中国有礼义之大，故称夏；有服章之美，谓之华。 华夏一也。（《左传·定公十年》孔颖达正义）

（夏的含义是“大”。华夏族的礼仪宏富伟大，所以称为 “夏”；华夏族的衣服华美出众，所以称为“华”。“华”与“夏”是同一个意思。）

The Chinese character Xia means big and great. Since the ancient Huaxia people practiced grand and elaborate rituals, they called themselves Xia (great). Their dresses were resplendent, so they were referred to as Hua (splendid). Therefore, both Hua and Xia refer to the Han people. (Kong Yingda: Correct Meaning of Zuo’ s Commentary on The Spring and Autumn Annals)

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。

〇 Exercise

What does the term “Huaxia” (华夏) primarily represent in Chinese culture and history?

A) A specific ethnic minority group in southern China.

B) The ancient cultural and ancestral roots of the Chinese civilization.

C) A famous dynasty that ruled China before the Qin Dynasty.

D) A type of traditional Chinese clothing and fashion style.

3

典籍翻译篇

《应帝王》Fit for Emperors and Kings

《应帝王》篇是《庄子》思想体系的总结篇，集中体现了其“无治”理念所蕴含的生态哲学智慧。庄子认为，为政之道应“顺物自然而无容私焉”，即以自然为法，以民意为本，摒弃人为干预与权谋智巧，让万物依其本性而自得其序。这种“无治”的思想实则是一种顺应自然、尊重生命秩序的政治生态观。篇中以“至人之用心若镜”为喻，“镜”象征心境的虚明无私，能如实反映民心与万物的变化，展现了庄子“虚静”而“无我”的治世理想。结尾“混沌凿窍”的寓言则以生命被人为雕琢而亡的悲剧，揭示了过度干预自然与民生的毁灭性后果。全篇以“虚”、“无为”和“顺物”为核心意象，构建出人与自然共生、政治与生态并治的理想境界。

The Chuang Tzu’s chapter “Fit for Emperors and Kings” serves as the culmination of Zhuangzi’s philosophical system, concentrating the ecological wisdom inherent in his concept of “non-governance”. Zhuangzi believed that the art of governance should “follow along with the things the way they are, and make no room for personal views,” meaning to take nature as the model, the will of the people as the foundation, and to reject artificial intervention and scheming. This allows all things to find their proper order according to their inherent nature. The “non-governance” philosophy is fundamentally a political ecological perspective that aligns with nature and respects the order of life. The chapter uses the metaphor “the Perfect Man uses his mind like a mirror”, where the “mirror” symbolizes a clear and impartial state of mind capable of truthfully reflecting the changes in public sentiment and all things, revealing Zhuangzi’s ideal of governance characterized by “emptiness and stillness” and “selflessness”. The concluding parable of “Hundun(Chaos)’s boring holes” reveals the tragic consequences of excessive human intervention in nature and society through the allegory of life destroyed by artificial carving. Centered on the core imagery of “emptiness”, “non-action” and “following things”, the text constructs an ideal realm where humanity and nature coexist harmoniously while politics and ecology are governed in unison.

引例 Citation:

◢“无为名尸，无为謀府；无为事任，无为知主。体尽无穷，而游无朕；尽其所受乎天，而无见得，亦虚而已。至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。”

（《庄子·应帝王》）

（“绝弃求名的心思，绝弃策谋的智虑；绝弃专断的行为，绝弃智巧的作为。体会着无穷的大道，游心于寂静的境域；承受着自然的本性，而不自我夸矜，这也是达到空明的心境。至人的用心有如镜子，任物的来去而不加迎送，如实反映而无所隐藏，所以能够胜物而不被物所损伤。”）

“Do not be an embodier for fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom. Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Heaven, but do not think you have gotten anything. Be empty, that is all. The Perfect Man uses his mind like a mirror—going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself.”

(The Complete Works of Zhuangzi. Fit for Emperors and Kings)

参考文献：

陈鼓应，2016，《庄子今注今译》（上下册），北京：商务印书馆。

Burton Watson, The Complete Works of Zhuangzi, New York: Columbia University Press , 2013

〇 Exercise

Translate the following expression into English:

虚与委蛇。