思政篇

习近平总书记教育重要论述讲义

Understanding Xi Jinping’s Educational Philosophy

2018年，在全国教育大会上，习近平总书记提出要坚持以人民为中心发展教育。这一论断彰显了我们党全心全意为人民服务的根本宗旨，饱含着深厚的人民情怀，是我国教育事业改革发展的出发点和落脚点，也是办好人民满意教育的根本遵循。

2019年3月，国家主席习近平在罗马访问时，意大利众议长菲科问他当选国家主席的心情，他回答说，中国这么大一个国家，责任非常重、工作非常艰巨。我将无我，不负人民。我愿意做到一个“无我”的状态，为中国的发展奉献自己。短短几句话，充分表达了一个大国领袖忠于祖国、忠于人民、恪尽职守、夙夜在公，以为人民服务为己任、甘当人民勤务员的家国情怀、担当精神和人民立场。

人民是真正的英雄，是决定党和国家前途命运的根本力量。习近平总书记反复强调，要着力践行以人民为中心的发展思想。一切为了人民，一切依靠人民，发展成果由人民共享。在教育上，坚守人民至上的价值立场，不断满足人民对更好教育的期待，使全体人民在共建共享发展中有更多教育获得感，获得发展自身、奉献社会、造福人民的能力。

At the National Education Conference in 2018, General Secretary Xi Jinping proposed a people-centred development agenda. This proposal, reflecting the CPC’s fundamental purpose of wholeheartedly serving the people and the Party’s deep concern for them, is the starting point for the reform and development of China’s education, as well as the guiding principle for making education satisfactory to the people.

In March 2019, when President Xi Jinping was visiting Rome, Roberto Fico, President of the Italian Chamber of Deputies, asked him how he felt when he was elected President of China. Xi said it was a great responsibility and an arduous task to run a country as large as China. “Selfless shall I be for the good of my people. I would like to devote myself to serving the Chinese people and the nation’s development.” In just a few words, he fully expressed his loyalty to his own country and people, his dedication to serving the people, and his concern for and commitment to his country and people as a servant of the people.

The people are the real heroes. Their contribution determines the future of the CPC and China. Xi Jinping has repeatedly called for a people-centered approach to development, with commitment to the principle of development of the people, by the people, and for the people. In education, we should stay true to the value system that puts the people first, and constantly meet people’s expectations for better education, so that all the people can share the benefits of educational development through participation. This way, they can contribute to society while developing themselves.

习言习语 Quote from Xi Jinping

教育公平是社会公平的重要基础，要不断促进教育发展成果更多更公平惠及全体人民，以教育公平促进社会公平正义。

—2016年9月9日，习近平总书记在北京市八一学校考察时的讲话

Equality in education is an important basis for social justice. We must enable all our people to share fully and fairly the benefits of educational development, and ensure education equality to enhance social justice.

—Speech during his visit to Beijing Bayi School, September 9, 2016

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

Please try to translate “不忘初心，牢记使命” into English.

传统文化篇

中庸 Zhongyong (The Golden Mean)

孔子和儒家所肯定的最高德行。“中”指言行没有过或不及的状态或标准。凡事都有某种限度，超过和达不到这个限度都是不好的。“庸”包含两个相关的含义：其一指平常，其二指恒常。“中”只有在平常日用之中才能恒常不易。“中庸”即指在人伦日用中始终遵循、符合无过无不及的标准。

Zhongyong (the golden mean) was considered to be the highest level of virtue by Confucius and Confucian scholars. Zhong (中) means moderate in one’s words and deeds. Everything has its limits, and neither exceeding nor falling short of the limits is desirable. Yong (庸) has two meanings. One is common or ordinary and the other is unchanging. Moderation can be maintained for over a long time constantly only when one practices it in everyday life. Zhongyong means the standard of moderation that one should follow in dealing with others and in one’s everyday conduct.

引例 Citation:

◢中庸者，不偏不倚、无过不及而平常之理。（朱熹《中庸章句》）

（中庸就是不偏颇，没有过或不及的平常的道理。）

Zhongyong does not bend one way or the other; it is the common principle of neither exceeding nor falling short of the line. (Zhu Xi: Annotations on The Doctrine of the Mean)

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

Which of the following best describes the concept of “Zhong Yong" in Confucian philosophy?

A) The pursuit of extreme actions to achieve goals

B) The practice of moderation and balance in all aspects of life

C) The belief in fate and destiny as the guiding principles

D) The focus on individualism and personal freedom

典籍翻译篇

《大宗师》The Great and Most Honored Master

《庄子》大宗师篇揭示了庄子思想中人与自然共生的智慧，他认为宇宙如同奔涌的江河，人类与万物皆是其中自然流转的浪花。“天与人不相胜”的论断，展现出人与自然本不可分割的整体。子舆坦然面对身体变形，子来平静接受死亡，这些故事将生死比作四季交替，道出生命本应顺应自然规律的本质。庄子用“相濡以沫”的困鱼对比“相忘江湖”的自在，用“鼠肝虫臂”的比喻来展现生命形态的变化不息。他主张通过“坐忘”摆脱欲望与成见的束缚，让心灵回归澄明，真正理解万物同源的真谛。文中那些超脱礼教束缚的“真人”，正是领悟了自然大道的觉醒者。他们面对死亡时的豁达，既是对生命规律的深刻理解，也是对天地运行法则的虔诚追随。这种思想打破了人类中心视角，在当今生态语境下仍闪烁着智慧的光芒。

The Chuang Tzu’s chapter The Great and Most Honored Master unveils the philosophy of harmonious coexistence between humanity and nature. He portrays the cosmos as a surging river, where humans and all beings flow as natural ripples. The principle that “The one of these elements (in the nature) did not overcome the other.” reflects their intrinsic unity as an inseparable whole. Through parables like Ziyu calmly accepting bodily transformations and Zilai serenely embracing death, Zhuangzi frames life and death as seasonal cycles, urging alignment with nature’s rhythms. By contrasting “fishes keeping one another wet by their slime” with “fishes forgetting one another in the rivers and lakes”, and illustrating life’s fluidity through metaphors like “the liver of a rat or the arm of an insect”, Zhuangzi transcends human-centered perspectives. He advocates “sitting and forgetting (everything)”--- dissolving the connection with the body and discarding the perceptive organs---to get rid of the shackles of desires and preconceptions, enabling the mind to return to clarity and perceive the shared essence of all existence. “The True men” in the text, liberated from societal constraints, are the awakened ones who have realized the way of nature. Their composure in facing mortality reveals profound reverence for natural laws. The vision, challenging anthropocentrism while celebrating cosmic interconnectedness, radiates enduring wisdom in modern ecological discourse.

引例 Citation:

◢何谓真人？古之真人，不逆寡，不雄成，不谟士。若然者，过而弗悔，当而不自得也。若然者，登高不栗，入水不濡，入伙不热。是知之能登假于道者也若此。 （《庄子·大宗师》）

（什么叫做真人？古时候的真人，不拒绝微少，不自恃成功，不谋虑事情；若是这样，错过了时机而不后悔，顺利得时而不自得。像这样子，登高不发抖，下水不觉湿，入火不觉热。只有知识能到达与道相合的境界才能这样。）

What is meant by “the True man”? The True man of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was that by their knowledge they ascended to and reached the Dao.

(The Writings of Kwang-tsze. The Great and Most Honored Master)

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:

善始善终。