1

思政篇

习近平总书记教育重要论述讲义

Understanding Xi Jinping’s Educational Philosophy

习近平总书记在全国教育大会上强调，要坚持把服务中华民族伟大复兴作为教育的重要使命，在统筹推进“五位一体”总体布局、协调推进“四个全面”战略布局的伟大实践中，进一步提升教育服务经济社会发展能力。习近平总书记关于教育使命的重要论述，把对教育事业历史使命的认识提升到新高度，为新时代我国加快教育现代化和建设教育强国提供了指引。

2012年11月29日习近平总书记在参观中国国家博物馆时表示，《复兴之路》这个展览，回顾了中华民族的昨天，展示了中华民族的今天，宣示了中华民族的明天，给人以深刻教育和启示。中华民族的昨天，可以说是“雄关漫道真如铁”。中华民族的今天，正可谓“人间正道是沧桑”。中华民族的明天，可以说是“长风破浪会有时”。

General Secretary Xi Jinping delineated the important aim of education at the National Education Conference: education is a critical means of achieving the goal of rejuvenating the Chinese nation. As such, the capacity of education to serve economic and social progress should be strengthened in the overall implementation of the Five-Sphere Integrated Plan and the Four-Pronged Comprehensive Strategy. Xi’s exposition on the aim of education has refreshed our understanding and offered an elevated view of the historic mission attached to education. It provides guidance for the country to modernized its education, and transform itself into an educational powerhouse in the new era.

On November 29, 2012, the National Museum of China welcomed a special group of visitors—Xi Jinping. During the visit, Xi Jinping remarked that the exhibition, which reviewed China’ s past, showed its present, and declared its future, was informative and inspiring. Quoting a few lines, he said that we had “stormed strong passes and come a long way”; we were “turning seas into mulberry fields”; and we would “advance through winds and waves.”

习言习语 Quote from Xi Jinping

硬实力、软实力，归根到底要靠人才实力。

—2018年5月28日，习近平总书记在中国科学院第十九次院士大会、中国工程院第十四次院士大会上的讲话

Both hard and soft powers ultimately depend on talent.

—Speech at the 19^th Meeting of the Members of the Chinese Academy of Sciences and the 14^th Meeting of the Members of the Chinese Academy of Engineering, May 28, 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。

2

传统文化篇

刚柔 Gang and Rou

人和事物所具有的两种相反的属性或德性。主要有三种含义：其一，就自然物或器物而言，“刚”指坚硬，“柔”指柔软。其二，就个人的品格而言，“刚”指为人刚毅、坚强，“柔”指温柔、谦逊。其三，就为政、执法的风格而言，“刚”指严厉，“柔”指宽宥。“刚柔”被认为是“阴阳”的某种具体表现。“刚”与“柔”之间的对立与调和是促成事物运动变化的根本原因。在具体事物或行事中，二者应达到某种平衡，“刚”与“柔”过度都是不好的、危险的。

Two opposing properties or qualities that objects and human beings possess. The term has three different meanings. First, when describing natural or manmade objects, gang（刚）means hard and rou（柔）means soft. Second, when describing human qualities, gang means strong and determined, while rou means gentle and modest. Third, when describing a style of governance or law enforcement, gang means strict and rou means lenient. Gang and rou are one of the manifestations of yin and yang. Their mutual opposition and accommodation are the basic causes of change, and they must achieve a certain balance within any object or action. Too much of either is inappropriate and dangerous.

引例 Citation:

◢是以立天之道曰阴与阳，立地之道曰柔与刚，立人之道曰仁与义。 （《周易·说卦》）

（所以确立天的法则为阴与阳，确立地的法则为柔与刚，确立人世的法则为仁与义。）

The laws governing the ways of heaven are yin and yang, those governing the ways of the earth are rou and gang, and those governing the ways of human society are benevolence and righteousness. (The Book of Changes)

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。

3

典籍翻译篇

《人间世》In the World of Men

《人间世》篇描绘了刀光剑影、权谋角逐的乱世图景，其中暗含对自然与生命应和谐共生的深切体悟。卫国暴乱与当权者的滥用权力，彷佛将人际关系推入兽性丛生的陷阱，既破坏了社会秩序，也戕害了人与自然的整体平衡。庄子以“心斋”来摒弃名利之囿，使心灵返归空明澄澈；又强调“无用”“忘身”，提醒人应远离工具化的命运，保全自我与自然的升级。文中“人兽化”“蕉草遍野”等意象，不仅折射处生灵涂炭的社会悲剧，也预示生态环境岌岌可危。只有超越尘俗名利之争，以自然为本，方能在乱世寻得身心安顿，并与万物共生共荣，引领后世深思人与宇宙同构的真谛。

The Chuang Tzu’s chapter In the World of Men depicts a chaotic era of swords and intrigue, yet subtly conveys a profound insight into the harmonious coexistence of nature and life. The rebellion in the State of Wei and the rulers’ abuse of power seemed to thrust human relationships into a trap of savagery, disrupting social order while undermining the holistic balance between humanity and nature. Zhuangzi advocates “the fasting of mind” to shed the shackles of fame and fortune, allowing the mind to return to a state of clarity and purity. He further emphasizes “uselessness” and “forgetting the self”, urging people to distance themselves from a fate of being treated as tools and to preserve the vitality of both the self and nature. Imagery like “humans becoming beasts” and “grass covering the fields” not only reflects the tragic suffering of a devastated society but also foreshadows the precarious state of the ecological environment. Only by transcending worldly pursuits of fame and profit, and returning to nature as the foundation, can one find peace of mind and body amidst chaos, coexisting and thriving with all things. This guides later generations to contemplate the profound truth of humanity’s inherent connection with the cosmos.

引例 Citation:

◢“若一志，无听之以耳而听之以心，无听之以心而听之以气！耳止於听, 心止於符。气也者，虚而待物者也。唯道集虚。虚者，心斋也。”

（《庄子·人间世》）

（“你心志专一，不用耳去听而用心去体会，不用心去体会而用气去感应。耳的作用止于聆听外物，心的作用止于感应现象。气乃是空明而能容纳外物的，只要你到达空明的心境，道理自然与你相合。‘虚’(空明的心境), 就是‘心斋’。”）

“Make your will one! Don’t listen with your ears, listen with your mind. No, don’t listen with your mind, but listen with your spirit. Listening stops with the ears, the mind stops with recognition, but spirit is empty and waits on all things. The Way gathers in emptiness alone. Emptiness is the fasting of the mind.”

(The Writings of Kwang-tsze. In the World of Men)

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:

螳臂当车。