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思政篇

习近平总书记教育重要论述讲义

Understanding Xi Jinping’s Educational Philosophy

深化教育领域综合改革，是党和国家立足新时代，着眼“五位一体”总体布局和“四个全面”战略布局，对教育改革提出的新要求。在全国教育大会上，习近平总书记进一步强调，要扭转不科学的教育评价导向，从根本上解决教育评价指挥棒问题。要深化办学体制和教育管理改革，充分激发教育事业发展生机活力。1. 推进人才培养模式创新。国以才立，政以才治，业以才兴。人才是创新的根基，创新之道，唯在得人。这就是说，深化教育改革创新，重点是加快形成有利于人才成长的培养机制。2. 深化办学体制和教育管理改革。深化教育领域“放管服”改革，构建政府、学校、社会之间的新型关系，是深化管理体制改革的重要内容。深化办学体制改革，激发学校活力。教育改革与依法治教如车之两轮、鸟之双翼。3. 从根本上解决教育评价指挥棒问题。习近平总书记指出：“教育的指挥棒在中小学实际上是考试分数和升学率，在高校主要是科研论文，关于德育、素质教育的应有地位和科学评价体系没有真正确立起来。这是一个必须解决的老大难问题。”以深化考试招生制度改革作为解决教育评价指挥棒问题的突破口。深化考试招生制度改革要形成分类考试、综合评价、多元录取的考试招生模式。

Deepening comprehensive reform in education in the new era is a new requirement set by the Communist Party of China and the state, and it is based on the Five-Sphere Integrated Plan and the Four-Pronged Comprehensive Strategy. At the National Education Conference, he further emphasized the need to change the current problematic guiding principle of education evaluation and find a fundamental solution for the assessment. He noted that we should drive deeper reform in school operating mechanisms and education management to fully release the vigor of education. 1. Promoting innovation in talent training modes. Talent is the brain th

at makes a country thriving, governance stable, and business prosperous. Talent is the source of innovation, and nurturing, attracting and retaining talent is entrenched in innovation. That is to say, the reform and innovation should focus on creating institutions conductive to the growth of talent. 2. Deepening reform in school operation and education management. An important part of this reform is the streamlining of administration and delegation of authority, while strengthening supervision and raising service standards in an effort to redefine the interactions between government, schools, and society. We should dive deep into the reform of school operation to reinvigorate educational institutions. Education reform and education governance in accordance with the law are like the two wheels of a cart or the two wings of a bird. 3. Using proper evaluation to steer education. As Xi Jinping pointed out, “The current yardstick for education is scores and admission rates for primary and secondary schools, and research papers for colleges and universities. We have yet to accord moral education and character education their rightful places in school evaluation, and that is where we are in need of a scientific evaluation system. This perennial and difficult problem must be solved.” We must further the reform of examination and enrolment systems to redress the deep-seated problems in educational evaluation. Deepening reform of examination and enrolment systems should be realized through the formation of an examination and enrolment model characterized by subjected-specific examination, comprehensive evaluation, and diversified admission criteria.

习言习语 Quote from Xi Jinping

坚决克服唯分数、唯升学、唯文凭、唯论文、唯帽子的顽瘴痼疾，从根本上解决教育评价指挥棒问题。。

—2018年9月10日，习近平总书记在全国教育大会上的讲话

Be resolute to overcome the deep-rooted problems of relying solely on grades, admission rates, diplomas, academic papers, and professional titles, and remove their excessive influence on the evaluation of education.

—Speech at the National Education Conference, September 10, 2018

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。

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传统文化篇

尽心 Exert One’s Heart/Mind to the Utmost

充分体认和发挥内心固有的善端。“尽心”是由孟子提出的一种道德修养方法。“尽心”需要发挥心所具有的思考能力，发现人心中固有的善端，并将其作为人之所以为人的本质特征，进而充分培养、发挥心中的善端，最终实现仁、义、礼、智的德行。心中的善端是天赋予人的本性，因此通过“尽心”就能够知晓人的本性，并通达于天。

“Exerting one’s mind to the utmost” means one should fully understand and extend one’s innate goodness. It is a way of moral cultivation advocated by Mencius. To do so, one needs to develop one’s capability of thinking, discover the goodness inherent in the mind and then fully nurture this innate human character, eventually realizing the moral qualities of benevolence, righteousness, rites and social norms, and wisdom.

引例 Citation:

◢孟子曰：“尽其心者，知其性也。知其性，则知天矣。”（《孟子·尽心上》）

孟子言：“能做到尽心的人，能知晓其本性。能知晓人的本性，则能够知晓天命（天赋予人的禀性）。”

Mencius said, “He who does his utmost knows his nature. Knowing his nature, he knows his inborn moral nature.” (Mencius)

参考文献：

中华思想文化术语编委会，2019，《中国传统文化关键词》，北京：外语教学与研究出版社。

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典籍翻译篇

《天地》Heaven and Earth

《庄子》天地篇开篇即以“天地”为名，其核心生态智慧在于“道法自然”。“天地”本身即最大的隐喻，象征生生不息、无言而自化的宇宙秩序。“象罔得玄珠”的著名寓言，喻示真道（玄珠）非感官言辩可及，唯有涤除机巧、虚静无心方能契合。黄帝遗珠，暗示执着求索反失其本。篇中更以“鸟行而无彰”隐喻人应随遇而安、不强行干预自然；以“鹑居鷇食”描绘出理想中人与万物和谐共处、简单朴素的生活状态。本篇用简单的寓言和隐喻生动道出顺应自然的智慧，提醒我们尊重天地无为的本性，内去“机心”，外循自然之理，方能达致“与天地精神相往来”的和谐共生。

The Chapter “Heaven and Earth” opens with the “Heaven and Earth,” whose core ecological wisdom lies in the principle that “Dao follows its own course.” “Heaven and Earth” itself serves as the primary metaphor, symbolizing the ceaseless, wordless, and self-transforming cosmic order. The famous allegory of “Xiangwang (Purposeless) obtaining the dark-colored pearl” illustrates that the true Dao (the Pearl) cannot be grasped through intelligence or cunning; it can only be realized by relinquishing artifice and embracing tranquil receptivity. Huang-Di’s loss of the pearl further implies that persistent, deliberate seeking often leads to losing the essence. The metaphor “Birds passing on without leaving traces” suggests humans should accept life as it comes and avoid forcibly interfering with nature while “Dwelling like quails and being fed like fledglings” depicts an ideal state of harmonious coexistence with all beings, characterized by simplicity and naturalness. Through simple fables and metaphors, this chapter vividly illustrates the wisdom of living in harmony with nature. It reminds us to respect the effortless action (Wu Wei) of Heaven and Earth, internally relinquish “scheming mind,” externally follow natural principles, and thereby attain harmonious coexistence through “spiritual communication with Heaven and Earth.”

引例 Citation:

◢黄帝游乎赤水之北，登乎昆仑之丘而南望，还归，遗其玄珠。使知索之而不得，使离朱索之而不得，使喫诟索之而不得也。乃使象罔，象罔得之。黄帝曰：“异哉！象罔乃可以得之乎？”（《庄子·天地》）

（黄帝游历于赤水的北面，登上昆仑的高山向南眺望，返回时，遗失了玄珠。让知寻找不着，让离朱寻找也找不着，让喫诟寻找又找不着。于是请象罔寻找，象罔找到了。黄帝说：“奇怪呀!象罔才能找到么？”）

Huang-Di, enjoying himself on the north of the Red-Water, ascended to the height of the Kun-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl. He employed Wisdom to search for it, but he could not find it. He employed (the vehement debater) Chi Gou to search for it, but he could not find it. He then employed Purposeless, who found it; on which Huang-Di said, “How strange that it was Purposeless who was able to find it!”

(The Writings of Kwang-tsze. Heaven and Earth)

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

结语

“窗间梅熟落蒂，墙下笋成出林。”不觉又是一个春去夏至，整20期《国才园地》不啻为我们师生间一次次的良觌，彼此陶染，学养共成。让我们暂别在这盎然的端月，重逢在流火的孟秋。