1

思政篇

习近平总书记教育重要论述讲义

Understanding Xi Jinping’s Educational Philosophy

坚持以人民为中心发展教育，关键在于通过更有效的制度安排，优化教育资源配置，缩小教育发展差距。发展全民教育、终身教育，加快建设学习型社会。把教育“蛋糕”做大，也把教育“蛋糕”分好，让全体人民更多更公平地共享教育发展成果。1. 优化教育资源配置，缩小教育发展差距。首先，优化教育资源配置，扩大基本公共教育服务的覆盖面，提高教育质量和水平；其次，高度重视农村义务教育，推动城乡义务教育一体化发展；第三，推进教育信息化，共享优质教育资源。2. 着力提高欠发达地区和贫困地区教育发展水平。党的十八大以来，国家采取了一系列重大举措，推动中西部教育迈上新台阶。第一，加快发展欠发达地区的教育，全面提升中西部教育发展水平，是缩小教育发展差距、全面建成小康社会的重要举措。第二，推进教育精准脱贫，因地制宜发展贫困地区教育。3. 发展全民教育、终身教育，加快建设学习型社会。2013年9月，国家主席习近平在致联合国“教育第一”全球倡议行动一周年纪念活动的贺词中指出，中国要努力发展全民教育、终身教育，建设学习型社会，努力让每个孩子享有受教育的机会，努力让13亿人民享有更好更公平地教育。

The key to the people-centred approach to education lies in optimized allocation of educational resources and narrowed education gaps through more effective institutional arrangements. We should develop education for all and lifelong education, and accelerate progress toward a learning society while making the education “cake” bigger and cutting it fairer, so that everyone has an equitable share of educational development. 1. Optimizing the allocation of educational resources and closing education gaps. Firstly, we should optimize the allocation of educational resources, expand the coverage of basic services in education, and improve the quality and standard of education. Secondly, we should attach great importance to compulsory education in rural areas and coordinate development across urban and rural areas. Thirdly, we should promote education informatization and have quality educational resources shared. 2. Striving for educational development in less developed and poor areas. Since the 18^th CPC National Congress, the country has taken major steps to elevate education in the central and western regions to a new level. First, accelerating the development of education in less developed regions and comprehensively upgrading education in the central and western regions are important measures for narrowing the education gaps and building a moderately prosperous society in all aspects. Second, we should take targeted measures to reduce poverty through education and develop education in poor areas by making full use of local strengths. 3. Promoting lifelong education for all to build a learning society. In September 2013, in his message to the first anniversary of the UN Global Education First Initiative, President Xi Jinping said that China will promote education for all and lifelong education to build a learning society. Moreover, the country will work hard to ensure that every child has the opportunity to go to school, and to enable its 1.3 billion people to enjoy better and fairer education.

习言习语 Quote from Xi Jinping

我们将通过教育信息化，逐步缩小区域、城乡数字差距，大力促进教育公平，让亿万孩子同在蓝天下共享优质教育、通过知识改变命运。

—2015年5月22日，习近平总书记致国际教育信息化大会的贺信

Through ICT-enabled education, we will gradually narrow the digital divide across regions and between urban an rural areas, and promote education equity, so that hundreds of millions of children may share quality education under the same sky and change their destiny through knowledge.

—Congratulatory letter to the International Conference on ICT and Post-2015 Education, May 22,2015

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

We should build a learning society, where anyone can learn ____ and ____. In this way, we will turn China into a _____ in terms of education, human resources, and talent.

2

传统文化篇

天命之性 Character Endowed by Heaven

天所赋予人的道德本性，又称“天地之性”，与“气质之性”相对。先秦时期即有儒者提出人的道德本性源自于天。宋儒继承这一观念，提出了“天命之性”的概念，用以指称每个人都具有的禀受于天的道德本性。“天命之性”是纯善的，是人的道德行为的内在依据。但由于人性还受到其他因素的影响，“天命之性”可能会被遮蔽。

This term refers to the moral character endowed to a person by Heaven, also known as the “properties of heaven and earth,” as opposed to the “properties of qi, or vital force.” Some early pre-Qin Confucian scholars maintained that human moral characters originated from Heaven. Confucian scholars of the Song Dynasty, inheriting this concept, further propounded the notion of “characters endowed by Heaven,” meaning that all people were endowed by Heaven with moral characters. “Characters endowed by Heaven” are purely good, providing the inner basis for a person’s moral principle and conduct. However, as human characters are subject to other influences, “characters endowed by Heaven” can be obscured.

引例 Citation:

◢天命之性，指理言；率性之道，指人物所行言。（《朱子语类》卷六十二）

（天命之性，是就天理而言的；率性之道，是就人的行事而言的。）

Characters endowed by Heaven refer to heavenly laws; the way of following those characters refers to human conduct. (Classified Conversations of Master Zhu Xi)

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

《至乐》Perfect Enjoyment

庄子在《至乐》篇中用寓言构建了一个万物共生的哲学世界。鲁侯养鸟的悲剧揭示了生存的真谛：真正的关怀不是以人类标准改造自然，而是尊重万物本性的差异。正如治世者不应将单一规则强加于民，人类也需放下掌控自然的傲慢，在多样性中寻找平衡。髑髅诉说着生死的寓言，支离叔和滑介叔观察万物变迁，庄子用这些故事消解人类对生命的执念：生死如同气的聚散流转，万物在天地间自然生灭。在物种演化的篇章里，他预言了生态系统的动态平衡——生命本无高低贵贱，每个存在都是整体链条中不可或缺的一环。“至乐无乐”的深意不在于征服，而是以谦卑之心融入自然韵律，这样方能听见庄子千年前的回响：真正的快乐，是与万物共奏一曲和谐的生命之歌。

In the chapter “Perfect Enjoyment”, Zhuangzi constructs a philosophical world of symbiotic coexistence through parables. The tragedy of the Marquis of Lu raising a bird reveals the essence of survival: true compassion lies not in reshaping nature by human standards, but in respecting the inherent differences among all creatures. Just as rulers should not impose uniform rules upon people, humanity must relinquish its arrogance of dominating nature and seek balance through diversity. The skull’s parable of life and death, coupled with the observation of universal changes by Mr. Deformed and Mr. One-foot, illustrate how Zhuangzi dissolves humanity’s obsession with life: birth and death resemble the gathering and dispersion of vital energy, as all beings naturally emerge and perish within the cosmic order. In his discourse on species evolution, Zhuangzi foreshadows the dynamic equilibrium of ecosystems---no life holds inherent superiority, each existence forming an indispensable link in the universal chain. The profundity of “perfect enjoyment” resides not in conquest, but in merging with nature’s rhythms through humility. Only thus can we hear Zhuangzi's millennial resonance: true joy emerges when humanity harmonizes with all beings in the symphony of life.

引例 Citation:

◢天下是非果未可定也。虽然，无为可以定是非。至乐活身，唯无为几存。请尝试言之。天无为以之清，地无为以之宁，故两无为相合，万物皆化生。芒乎芴乎，而无从出乎！芴乎芒乎，而无有象乎！万物职职，皆从无为殖。故曰：“天地无为也，而无不为也。”人也，孰能得无为哉？（《庄子·至乐》）

（天下的是非确实不可以成定论的。虽然这样，然而“无为”的态度可以定论是非。至极的欢乐可以养活身心，只有“无为”的生活方式或许可以得到欢乐。请让我说说：天“无为”却自然清虚，地“无为”却自然宁静，天地“无为”而相合，万物乃变化生长。恍恍惚惚，不知道从哪里生出来!恍恍惚惚，找不出一点迹象来!万物繁多，都从无为的状态中产生。所以说：天地无心作为却没有一样东西不是从它们生出来的。谁能够学这种“无为”的精神呢!）

The right and the wrong (on this point of enjoyment) cannot indeed be determined according to (the view of) the world; nevertheless, this doing nothing (to obtain it) may determine the right and the wrong. Since perfect enjoyment is (held to be) the keeping the body alive, it is only by this doing nothing that that end is likely to be secured. Allow me to try and explain this (more fully): ---Heaven does nothing, and thence comes its serenity; Earth does nothing, and thence comes its rest. By the union of these two inactivities, all things are produced. How vast and imperceptible is the process!--- they seem to come from nowhere! How imperceptible and vast!--- there is no visible image of it! All things in all their variety grow form this Inaction. Hence it is said, “Heaven and Earth do nothing, and yet there is nothing that they do not do.” But what man is there that can attain to this inaction?

(The Writings of Kwang-tsze. Perfect Enjoyment)

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:

请结合语境和语义翻译《庄子.至乐》篇中“夫贵者，夜以继日，思虑善否，其为形也亦疏矣。”中的“夜以继日”。