中國文化英語復習資料(共13頁)

1、精選優(yōu)質文檔-傾情為你奉上中國文化三個特點The characteristics of Chinese culture1.Chinese culture regards human life as part of nature and ,as such, the only way for us to survive is to live in harmony with nature.The fundamental significance of civilization lies in the creation of a peaceful world, which also requires

2、avoiding conflict between humans and nature.Instead of dictating to nature, people should hold nature in awe and gratitude.2Chinese culture emphasizes harmonious human relationships.An individual cannot live without community and society.Chinese culture strives to build a world of harmony based on f

3、riendship between individuals, mutual assistance between families, and respect between nations.3.Chinese thinking stresses self-reflection. People should not only understand the external world, but also and more importantly, improve their internal state of mind.孔子Confucius(551-479 BC), known as Kong

4、zi, given name Qiu and alias Zhongni,lived in the state of Lu during the Spring and Autumn Period.He was a great thinker, educator and founder of Confucianism.Confucius is an ancient sage to the Chinese people. His words and life story were recorded by his disciples and their students in The Analect

5、s.“天/自然”Confucius on Heaven/Nature: the Source of Everything Confucius regarded “Heaven” as nature. Heaven does not speak in words. It speaks through the rotation of the four seasons and the growth of all living things.Heaven equaled nature, nature was not a lifeless mechanism separate from humans,

6、it was the great world of life and the process of creation of life. Human life was part and parcel of nature as a whole創(chuàng)造生命Equation of Heaven with the creation of life.The natural process of life creation was the “way of Heaven”. This idea was later developed in The Book of Changes.As the natural pr

7、ocess of creation of life, Heaven was the source of all living things and the source of all values.The great virtue of Heaven and Earth is creating life.( The Book of Changes)In the natural process of creation of life, Heaven had its inner purpose in creating all things as well as protecting and imp

8、roving life.天命Heavenly mission:Heaven had originated humanity, and humans were obliged to accomplish this purpose. In other words, humans are born with a sense of “heavenly mission”, and this is the meaning of human life.Confucian “Heaven” also had a certain sacred element, which was related to its

9、being the source of life. Thus Confucius required people to hold Heaven in awe. He said a person of virtue must “respect his heavenly mission”, listen to and live out the purpose of Heaven by caring for and improving life.Under the influence of Confucius, the ancient Chinese developed a sense of awe

10、 and belief in Heave.Heaven was not a supernatural, personified deity, but was the world of ever-generating life.To them, Heaven was the highest sacred being, with the profound mystery never to be fully understood by mortal.Confucius on People: ren and li 仁Ren: love of people This kind of love begin

11、 with the love for ones parents.No one could love people in general if they did not even love their own parents.The essence of ren is “filial piety and fraternal duty”(孝悌）The Doctrine of the Mean中庸quotes Confucius : The greatest love for people is the love for ones parents.【Children should not trave

12、l far while their parents are alive. If they have no choice but to do so, they must retain some restraint.】【Children should think often of the age of their parents. They should feel happy for the health and longevity of their parents. They should also feel concern for the aging of their parents.】Con

13、fucius: One should be aware that other people may have similar desires as oneself.【W(wǎng)hile fulfilling ones desires, allow others to fulfill their desires as well.】【Do not do toward others anything you would not want to be done to you.】禮Li Mencius: Loving ones parents, loving the people, loving everyth

14、ing in the world.Li refers to rituals, traditions and norms in social life. Of these, Confucius regarded burial rituals and ancestral worship rituals as the most important, because they arose from human feeling.The role of li is to maintain harmony among people.Li also has philosophical implications

15、.While individuals have a limited lifespan, life in nature is everlasting. Life is given by ones parents and extended through ones children.In this way, a limited, individual life becomes merged with the limitless life of nature.教育Confucius was the first figure in Chinese history to initiate private

16、 education.Confucius taught for many years and trained 3000 disciples. 72 of them excelled in the sixth arts., i.e., ritual, music, archery , (carriage) driving, calligraphy, and mathematics.Confucius believed the basic goal of education was to cultivate “persons of virtue”, who should have sound ch

17、aracter and uplifted minds. Such persons should be able to shoulder important social responsibilities and to make contributions to society.Confucius regarded lofty ideals, great virtue, love of people, and the “six arts” as the general principles of education.Confucius emphasized aesthetic education

18、. He said, “ Studying The Book of Songs(詩經(jīng)）inspires the spirit and helps one appreciate beauty. Studying music lifts the spirit and helps one to enjoy life.”Simply knowing the highest standard of virtue is not as good as setting it as ones goal. Setting it as ones goal is not as good as enjoying the

19、 practice of it.Confucius regarded the highest state of life as harmony among people and harmony between people and nature. This was a true aesthetic outlook on life.影響Under the influence of Confucius, Chinese thinkers of later generations all believed that students and scholars should not only incr

20、ease their knowledge, but also and more importantly, broaden their minds and enhance their spiritual ethos.In other words, they should continually seek the greater meaning and value of life. Many modern scholars think the theory on the perspective on life is the most valuable feature of Chinese phil

21、osophy.What is The Analects mainly about?The Analects is mainly about Confucius words and life story. What is Confucius view on Heaven? Confucius regarded Heaven as nature.

22、60;  What is Confucius innovative idea about Heaven? Confucius innovative idea about Heaven is that Heaven (or nature) is the process of life creation. What does the

23、 “heavenly  mission” refer to? The heavenly mission is to accomplish Heaven purpose of protecting and improving life.  How is Confucius concept of Heaven related to&

24、#160;the modern ecological civilization? Confucius advocated “ standing in awe of the ordinances of Heaven” and warned against offending Heaven. This is, in essence, equivalent

25、0;to the modern idea of staying in harmony with nature. So in this way Confucius concept of Heaven is similar to the modern ecological civilization.  What is Co

26、nfucius interpretation of ren? Confucius interpreted ren as love of people, which begins with the love for ones parents.  According to Confucius, what is the most im

27、portant part of li? According to Confucius, the most important part of li is the burial and ancestral worship rituals. What qualities are “persons of virtue” supposed

28、0;to have?Persons of virtue are supposed to have sound character and uplifted minds and they can shoulder important social responsibilities and make contributions to society. 

29、Why do people need to study music according to Confucius?According to Confucius, studying music can lift ones spirit and help one appreciate beauty.What did Confucius think of Zeng Dians asp

30、iration?Confucius thought highly of Zeng Dians aspiration and regarded harmony among people and harmony between people and nature as the highest state of life.天何言哉？四時行焉，百物生焉，天何言哉？Heaven does not speak in words. It speaks through the rotation of&

31、#160;the four seasons and the growth of all living things生生之謂易 Continuous creation of life is change. 天地之大德曰生The great virtue of Heaven and Earth is creating life. 獲罪于天，無

32、所禱也 He who offends against Heaven has none to whom he can pray.仁者，人也，親親為大。 The greatest love for people is the love for ones parents. 父母在，不遠游，游必有方 Children should no

33、t travel far while their parents are alive. If they have no choice but to do so, they must retain some restraint.  父母之年，不可不知也。一則以喜，一則以懼。Children should think often o

34、f the age of their parents. They should feel happy for the health and longevity of their parents. They should also feel concern for the aging of their parents.&

35、#160; 己欲立而立人，己欲達而達人。While fulfilling ones own desires, allow others to fulfill theirs.  己所不欲，勿施于人。 Do not do toward others anything you would not want to be done to 

36、you. 子生三年，然后免于父母之懷。A child should not leave his parents bosom until he is three years old.  禮之用，和為貴。 The role of li is to maintain harmony among people. 知之者不如好之者，好之者

37、不如樂之者Simply knowing the highest standard of virtue is not as good as setting it as ones goal. Setting it as  ones goal is not as good as enjoying practicin

38、g of it. 親親而仁民，仁民而愛物Loving ones parents, loving the people, loving everything in the world. God bless上帝保佑用于向某人表示關愛 Thank God 謝天謝地，感謝上帝 Please God 看在上帝的份上，行行好把表示某事很重要 For Gods sake 但愿用于表示非常強烈的愿望God forbid 但愿（某事）不會發(fā)生&

39、#160;Man proposes, God disposes. 謀勢在人，成事在天 God helps those who help themselves.  自助者天助也Laozis Philosophy of Non-action老子a recluse who lived during the Spring and Autumn Period.Few records have survived about him

40、0;, who was said to have once held a low civil position in the royal court , in charge of the archival records of the zhou dynasty . Yet , due to

41、 his great leaming .Even Confucius was said to have traveled miles to consult him. 老子 Laozi, known as Classic of the Way and Virtue, consists of just over 5000 Chinese characters. Its 81 chapters are divided into two parts, Dao (t

42、he Way) and De (Virtue). It became the basis of Daoism.It was first introduced into Europe possibly as early as the 15th century and has been one of the most translated philosophical works of ancient China. Many of Laozis enlightening views are based on his philosophy of naturalness and non-action,w

43、hich also exerted a direct impact on the characteristics, trends of thought and aesthetic sensibilities of the Chinese nation.Naturalness and Non-actionNaturalness is an important concept of Laozis philosophy.It ref

44、ers to a natural state of being, an attitude of following the way of nature.Laozi emphasizes that everything in the world has its own way of being and development.Birds fly in the sky, fish swim in the water, clouds float in the sky, flowers bloom and flowers fall. All these phenomena occur independ

45、ently and naturally without following any human will, and humans should not try to change anything natural.Non-action is another important concept of Laozis philosophy. Human creativity should be in compliance with the ways of nature.It is the guarantee o

46、f naturalness.Laozi said, “acts through non-action”, by which he did not mean that one should do nothing and passively wait for something to be achieved. Neither did he deny human creativity.Desire-driven, human beings fight and deceive one another, leading to war. War springs from humanitys bloated

47、 desire. Conflict arises out of peoples struggles to satisfy their desires, and conflict escalates into war.To Laozi, human striving and competitive strife is the root ,which is also the cause of decline;.Therefore desiring nothing is the natural way of life.Laozi made a comparison between the laws

48、of nature and the laws to the human world. Nature takes from the surplus to make up the deficit, such as the wind leveling sand dunes and the water washing away earth and stones. The human world is just the opposite, i.e., robbing the poor and oppressing the weak.Laozi: Beautiful colors blind the ey

49、es, complex music harms the ears, rich flavors numb taste, while riding and hunting madden the mind.Desire disturbs peace of mind. If immersed in a sea of desire, in the end humans would be submerged.大巧若愚Great ingenuity appears to be stupidity.Resorting to deceit is true futility and would accomplis

50、h just the opposite result.Those who intend to play tricks are not genuine and therefore are not natural.水The greatest virtue is like water. Water nourishes everything but contends for nothing.No life can exist without water. Water contributes to the world without regard for gain or loss.Remaining l

51、ow, level and tranquil, water embraces and reflects everything under heaven. The way of water is completely different from the way of people with avid desires. But the philosophy of Laozi is by no means weak. On the contrary, it is full of strength.Water accumulates great strength in its weakness an

52、d quietude. Its strength can break down all barriers in the world. Nothing in the world is weaker than water. Yet nothing is stronger than water when it comes to breaking something strong.“Aware of the strong, one should remain weak.”：One should start with ones own weak points, accumulating strength

53、 by keeping low, just as water does. Giving up the desire to flaunt ones superiority is the basic way to prosperity.Remaining weak is not only the way to prosperity, but also the way to preserving life.The way of the weak is the best way to avoid conflict.返璞歸真Returning to a Newborn State People with

54、 the highest virtue,are all resembled newborns. The highest level of ones cultivation was to return to the state of a newborn baby.The state of the newborn is free of any knowledge, desire, impurity or falsehood. Laozis state of the newborn refers to “ complete innocence”. When human being come into

55、 the world, they gradually acquire external knowledge and accept social norms, along with the growth of their bodies.Step by step, their originally pure minds become tainted with chaotic colors.As humans mature, they become more and more hypocritical. The process of acculturation is the process of l

56、osing ones true self.順應自然 Follow the way of nature.無為而無不為Act through non-action. 兼愛Love for all. 大巧若拙 Great ingenuity appears to be stupidity. 以柔弱勝剛強。 Overcome the strong by being 

57、weak. 不戰(zhàn)而屈人之兵Win a war without fighting water. 上善若水The greatest virtue is like water. 人往高處走,水往低處流Humans tend to seek higher positions. 返璞歸真 Return to the state of a newbo

58、rn baby. 無欲則剛One is invincible because he desires nothing and contends for nothing. Nature is conquered by obeying her. 順應自然方能征服自然。  He that follows nature is never 

59、out of his way.  按自然規(guī)律辦事的人絕不會迷失方向。 The drop of rains makes a hole in the stone, not by violence, but  by the frequency of falling.  滴水穿石，非蠻力所致，皆因堅持不懈。The philosophy

60、of Non-contention Laozi overcoming the strong by being weak.VS Sunzi winning a war without fighting it.Laozis thought has a great influence on the characteristics,trends of thought and  aesthetic sensibilities of the Chinese&

61、#160;people.  The examples of birds, fish, clouds and flowers are used to illustrate that everything in the world has its own way of being and development.  The

62、 difference between great ingenuity and ordinary ingenuity lies in the fact that the latter can be achieved through human effort, but the former is superior to the&#

63、160;latter. In order to become strong, one should  start with ones own weak points instead of oppressing the weak.  In Laozi opinion, fragility is the symbol of 

64、;life.  The highest level of ones cultivation is to return to the state of a newborn baby, who is free of any knowledge, desire; impurity or falsehood . Pe

65、ople fight and deceive one another out of desire.  According to the laws of nature, people should not rob the poor and oppress the weak. 孫子兵法Sunzis Art of War is an ancie

66、nt classic on war. It consists of 13 chapters in about 6000 characters. Sun Wu, respectfully called Sunzi, was born sometimes between 550 and 540 BC, or toward the end of the Spring and Autumn Period.It represents the theories of war of the Sunzi School originated by Sun Wu.Sunzis Art of War stands

67、out as the greatest classic.It excels over the other books in terms of strategy design, philosophical grounding and in tactical application. Over the centuries it has been respected as “ the source for all books on war.”戰(zhàn)略思想The Stragegic Thoughts of Sunzi：先計而后戰(zhàn)The first example is, “Planning before

68、going to war.” Before entering a war, one must compare and analyze all factors of both sides. These mainly include:Morale(士氣），climate, terrain, commanders, and rules.Morale refers to the approval or disapproval of the people. The army that has the approval of the people will gain their support, whil

69、e one without endorsement will lose their support.Climate refers to seasonal conditions at the time of war.Terrain refers to the distance, position, size, and height of the topography for war. Consideration must also be given to the degree of security or danger in the area.Rules refer to regulations

70、 governing the army, “Who should carry out orders? What are the respective strengths of the soldiers? Who is responsible for training the troops? Who decides rewards or punishments?”O(jiān)ne or two of these factors are insufficient for one to judge the feasibility and consequences of a war. Consideration

71、 must be given to all these factors and their combinations. Such holistic thinking is a special feature of Sunzis Art of War. 知己知彼，百戰(zhàn)不殆The second example is, “ One can fight and win a hundred wars if one knows both oneself and the enemy.”The purpose of considering the five aspects, is actually to know the real situations on both sides.It is not easy to get to know the enemy, because they do their best to keep their secrets and resort to all sorts of