Unit1中國文化的教案

Unit1中國文化的教案第1頁/共61頁Unit

1第2頁/共61頁Confucian

Thought

onHeaven

and

HumanityLead-inText

studyExercises第3頁/共61頁Content“To

learn

and

then

have

occasion

topractice

what

you

have

learned—is

thisnot

satisfying?

To

have

friends

arrive

fromafar—is

this

not

a

joy?

To

be

patient

evenwhen

others

do

not

understand—is

thisnot

the

mark

of

the

gentlemen?”What’s

the

Chinese

version

of

theselines?

Where

are

they

selected

from?Whose

words

are

they?第4頁/共61頁人不不亦知君而子不乎慍第5頁/共61頁Introduction

Confucius

on

Heaven:

the

Source

ofEverythingConfucius

on

People:

ren

and

liConfucius

on

the

State

of

Life第6頁/共61頁

Confucius

(551-479

BC),known

in

China

as

Kongzi,given

name

Qiu

and

aliasZhongni.

He

was

a

native

of

Zouyi(present-day

Qufu

inShandong

Province)

of

theState

of

Lu

during

theSpring

and

Autumn

Period(770-476

BC).第7頁/共61頁Why

does

our

Kongzi

become

Confucius

inthe

west?Confucius

is

a

Latinized

name

bestowedupon

Kongzi

by

Jesuit

missionaries

in

the18th

century,

which

is

a

critical

timewhen

missionaries

introduced

Chineseculture

to

the

West.第8頁/共61頁

The

Analects,

or

Lunyu,purports

to

be

a

record

ofthe

teaching

of

Confuciusand

his

disciples.第9頁/共61頁

It

is

an

enduring

classic

of

Chinese

cultureand

has

influenced

all

thinkers,

writersand

politicians

in

the

over-2,000-year-longhistory

of

China

after

Confucius.No

scholar

could

truly

understand

thelong-standing

culture

or

the

inner

world

ofthe

ancient

Chinese

without

this

book.第10頁/共61頁Additional

Info

The

Analects

is

not

a

“book”

in

the

sense

thatmost

modern

Westerners

usually

understand

abook—that

is,

a

coherent

argument

or

storypresented

by

a

single

author,

to

be

digestedalone

in

the

quiet

of

study.

It

is

instead

a

record—somewhat

haphazardlycollected

and

edited

together

at

an

unknownpoint

in

history—of

a

dynamic

process

ofteaching,

and

most

likely

was

only

committed

towriting

many

years

after

the

Master

Confuciushad

passed

away.第11頁/共61頁“Heaven

does

not

speak

in

words.Itspeaks

through

the

rotation

of

the

fourseasons

and

the

growth

of

all

living

things(天何言哉？四時(shí)行焉，百物生焉，天何言哉？).”—Selected

from

The

AnalectsWhat

is

Confucius’

view

on

Heavenaccording

to

these

lines?第12頁/共61頁Confucius

regarded

“Heaven”

as

nature.

Confucius

believes

that

nature

is

not

alifeless

mechanism

separate

from

human;instead,

it

is

a

great

world

full

of

life

andthe

process

of

creating

life.

Human

is

partof

nature.第13頁/共61頁

Confucius’

equation

of

Heaven

with

thecreation

of

life

was

an

innovative

idea

inhis

time.

The

natural

process

of

life

creation

wasthe

“way

of

Heaven”.

This

idea

was

later

developed

in

The

Bookof

Changes

(Yijing).“Continuous

creation

of

life

is

change(生生之謂易。).”—Selected

from

The

Book

of

ChangesThe

“way

of

Heaven”第14頁/共61頁The

“virtue

of

Heaven”

As

the

natural

process

of

creation

oflife,

Heaven

was

the

source

of

all

livingthings

and

the

source

of

all

values.

Thiswas

the

“virtue

of

Heaven”.“The

great

virtue

of

Heaven

and

Earth

iscreating

life(天地之大德曰生。).”—Selected

from

The

Book

of

Changes第15頁/共61頁“Heavenly

mission”In

the

natural

process

of

creation

of

life,Heaven

had

its

inner

purpose

in

creating

all

things

as

well

as

protectingand

improving

life.

Heaven

had

originated

humanity,

andhumans

were

obliged

to

accomplishthis

purpose.

In

other

words,

humans

are

born

with

asense

of

“heavenly

mission”,

and

this

isthe

meaning

of

human

life.第16頁/共61頁The

sense

of

awe

and

belief

in

Heaven

Confucius

required

people

to

hold

Heavenin

awe

and

claimed

that

a

person

of

virtuemust

“respect

his

heavenly

mission”,

listento

and

live

out

the

purpose

of

Heaven

bycaring

for

and

improving

life.

Under

the

influence

of

Confucius,

theancient

Chinese

developed

a

sense

of

aweand

belief

in

Heaven.第17頁/共61頁“He

who

offends

against

Heaven

has

none

towhom

he

can

pray(獲罪于天，無所禱也。).”—Selected

from

The

AnalectsHow

do

you

understand

this

line?Heaven,

as

the

world

of

ever-generating

life,

wasthe

highest

sacred

being,

with

its

profoundmystery

never

to

be

fully

understood

by

mortals.Human

beings

should

take

to

heart

the

purpose

ofHeaven

by

cherishing

life.

If

one

remained“ignorant

and

disrespectful

of

one’s

heavenlymission”

by

killing

or

maiming

life,

one

would

bepunished

by

Heaven.第18頁/共61頁How

is

Confucian

concept

of

Heaven

relatedto

the

modern

ecological

civilization?Confucius

regarded

“Heaven”

as

nature

andthe

source

of

life,

and

required

people

to

holdHeaven

in

awe.

This

is

the

source

of

the

modern

ecological

civilization.第19頁/共61頁

Ren

(仁)and

li

(禮)are

the

two

coreconcepts

of

Confucius’doctrine

aboutpeople.第20頁/共61頁Ren

Confucius

interpreted

ren

in

various

ways,and

the

most

important

interpretation

is“l(fā)ove

people”.

Love

for

the

people

is

universal

love.

Thiskind

of

love

should

“begin

with

the

lovefor

one’s

parents”.

The

essence

of

ren:

“filial

piety

andfraternal

duty”.第21頁/共61頁“The

greatest

love

for

people

is

the

love

forone’s

parents(仁者，人也，親親為大。).”—Confucius,The

Doctrine

of

the

Mean(中庸)第22頁/共61頁“Children

should

nottravel

farwhile

theirparents

are

alive.If

they

have

no

choice

butto

do

so,they

must

retain

some

restraint(父母在，不遠(yuǎn)游，游必有方。).”—Selected

from

The

AnalectsHow

do

you

understand

this

line?

Confucius

did

not

mean

that

childrenshould

not

leave

their

parents

at

all.

What

he

meant

was

that

children

shouldnot

make

their

parents

anxious

aboutthem

while

away

from

home.第23頁/共61頁“Children

should

think

often

of

the

age

oftheir

parents.

They

should

feel

happy

forthe

health

and

longevity

of

their

parents.They

should

also

feel

concern

for

the

agingof

their

parents(父母之年，不可不知也。一則以喜，一則以懼。).”—Selected

from

The

Analects第24頁/共61頁How

do

you

feel

about

the

aging

of

yourparents?

Do

you

know

their

age

and

theirbirthdays?第25頁/共61頁How

should

people

love

one

another?“One

should

be

aware

that

other

people

mayhave

similar

desire

as

oneself.While

fulfillingone’s

desire,allow

others

to

fulfill

their

desiresas

well(己欲立而立人，己欲達(dá)而達(dá)人。).”—

Selected

from

The

AnalectsMore

sample

>>第26頁/共61頁How

should

people

love

one

another?

“Do

not

do

toward

others

anything

you

wouldnot

want

to

be

done

to

you(己所不欲，勿施于人。).”—Selected

from

The

Analects

“Loving

one’s

parents,loving

the

people,loving

everything

in

the

world(親親而仁民，仁民而愛物。).”(words

of

Mencius,a

greatConfucian

scholar,selected

from

Mencius)第27頁/共61頁Li

Li

refers

to

rituals,

traditions

and

normsin

social

life.

Burial

rituals

and

ancestral

worship

ritualsare

the

most

important

li,

because

theyarose

from

human

feelings.

The

ritual

of

wearing

mourning

for

adeceased

parent

for

three

years

was

anexpression

of

the

child’s

love

andremembrance.第28頁/共61頁“A

child

should

not

leave

his

parents’bosomuntil

he

is

three

years

old(子生三年，然后免于父母之懷。).”—Selected

from

The

Analects第29頁/共61頁

Confucius

placed

emphasis

on

li

with

the

aimof

preserving

social

order,

stability

andharmony.“The

role

of

li

is

to

maintain

harmony

amongpeople

(禮之用，和為貴。).”—Selected

from

The

Analects第30頁/共61頁第31頁/共61頁P(yáng)hilosophical

implications

of

li:

the

meaning

ofburial

rituals

While

individuals

have

a

limited

lifespan,

life

innature

is

everlasting.

Life

is

given

by

one’s

parents

and

extendedthrough

one’s

children.

A

limited,

individual

life

becomes

merged

withthe

limitless

life

of

nature;

the

individual

dreamof

eternal

life

can

thus

come

true.第32頁/共61頁

Through

burial

rituals

and

ancestral

worship

rituals,people

are

able

to

experience

the

everlastingcontinuity

of

life,

appreciating

the

value

andmeaning

of

life.第33頁/共61頁Confucius’

influence

on

education

Confucius

was

the

first

figure

in

Chinese

historyto

initiate

private

education.

Before

that,education

was

the

privilege

of

the

nobility.

As

a

great

educator,Confucius

has

beenadmired

by

latergenerations

as

the“sage

of

sages(至圣)”.第34頁/共61頁Confucius’

education

practice

Confucius

taught

for

many

years

and

trained3,000

disciple,

of

whom

72

excelled

in

the“six

arts(六藝)”,i.e.,ritual,music,archery,(carriage)

driving,

calligraphy,

andmathematics.第35頁/共61頁Confucius’

ideology

on

education

The

basic

goal

of

education—to

cultivate“persons

of

virtue”

with

sound

character

anduplifted

minds,

able

to

shoulder

importantsocial

responsibilities

and

to

makecontributions

to

society.

The

general

principles

of

education—loftyideals,

great

virtue

(the

most

important),love

of

people,

and

the

“six

arts”.第36頁/共61頁Confucius’

emphasis

on

aesthetic

education“Studying

The

Book

of

Songs

(Shijing)

inspiresthe

spirit

and

helps

one

appreciate

beauty.Studying

The

Book

of

Rites

(Zhouli)

enablesone

to

behave

properly

as

a

person

ofenlightenment.Studying

music

lifts

the

spiritand

helps

one

to

enjoy

life(興于《詩》，立于《禮》，成于樂。).”—Selected

from

The

Analects第37頁/共61頁“知之者不如好之者，好之者不如樂之者?！?/p>

Translation

in

the

text

book:

Simply

knowing

thehighest

standard

of

virtue

(i.e.,

love

for

people)is

not

as

good

as

setting

it

as

one’s

goal.

Settingit

as

one’s

goal

is

not

as

good

as

enjoying

thepractice

of

it.Additional

Info

Translated

by

James

Legge:

They

who

know

thetruth

are

no

equal

to

those

who

love

it,

and

theywho

love

it

are

not

equal

to

those

who

delight

in

lit.Translated

by

Edward

Slingerland:

One

whoknows

it

is

not

the

equal

of

one

who

loves

it,

andone

who

loves

it

is

not

the

equal

of

one

who

takes

joy

in

lit.第38頁/共61頁第39頁/共61頁Confucius’

influence

on

later

generations’

view

onthe

state

of

life

Under

the

influence

of

Confucius,

Chinesethinkers

of

later

generations

all

believed

thatstudents

and

scholars

should

not

only

increasetheir

knowledge,

but

also

and

more

importantly,broaden

their

minds

and

enhance

their

spiritualethos.

In

other

words,

they

should

continually

seek

thegreater

meaning

and

value

of

life.第40頁/共61頁

Modern

scholars

think

the

theory

on

theperspective

on

life

is

the

most

valuable

feature

ofChinese

philosophy.

It

all

began

with

Confucius.第41頁/共61頁第42頁/共61頁ComprehensionCommunicationApplication第43頁/共61頁l.

Skimming

and

Scanning第44頁/共61頁What

is

The

Analects

mainly

about?The

Analects

is

mainly

about

Confucius’

words

andlife

story.What

is

Confucius’

view

on

Heaven?Confucius

regarded

Heaven

as

nature.What

is

Confucius’

innovative

idea

about

Heaven?Confucius’

innovative

idea

about

Heaven

is

thatHeaven

(or

nature)

is

the

process

of

life

creation.Go

through

the

passage

quickly

and

answer

thefollowing

questions

briefly.4)

What

does

the

“heavenly

mission”

in

Paragraph

7refer

to?The

“heavenly

mission”

in

Paragraph

7

refers

toaccomplishing

Heaven’s

purpose

of

protecting

andimproving

life.5)

How

is

Confucius’

concept

of

Heaven

related

tothe

modern

ecological

civilization?Confucius

advocated

“standing

in

awe

of

theordinances

of

Heaven”

and

warned

against

offendingHeaven.

This

is,

in

essence,

equivalent

to

the

modernidea

of

staying

in

harmony

with

nature.

So

in

this

wayConfucius’

concept

of

Heaven

is

similar

to

the

modernecological

civilization.第45頁/共61頁6)

What

is

Confucius’

interpretation

of

ren?Confucius

interpreted

ren

as

“l(fā)ove

of

people”,which

begins

with

the

“l(fā)ove

for

one’s

parents”.7)

According

to

Confucius,

what

is

the

mostimportant

part

of

li?According

to

Confucius,

the

most

important

part

ofli

is

the

burial

and

ancestral

worship

rituals.第46頁/共61頁8)

What

qualities

are

“persons

of

virtue”

supposed

tohave?“Persons

of

virtue”

are

supposed

to

have

soundcharacter

and

uplifted

minds

and

they

can

shoulderimportant

social

responsibilities

and

makecontributions

to

society.9)

Why

do

people

need

to

study

music

according

toConfucius?According

to

Confucius,

studying

music

can

liftone’s

spirit

and

help

one

appreciate

beauty.第47頁/共61頁10)

What

did

Confucius

think

of

Zeng

Dian’saspiration?Confucius

thought

highly

of

Zeng

Dian’saspiration

and

regarded

harmony

amongpeople

and

harmony

between

people

andnature

as

the

highest

state

of

life.第48頁/共61頁II.

Careful

Reading1.

Read

the

passage

carefully

and

choose

the

bestanswer

to

each

of

the

following

questions.1)

All

the

following

are

the

titles

of

Confucius

EXCEPT?A.

an

educatorC.

a

scholarB.

a

biologistD.

a

philosopher2)

The

expression

“filial

piety”

most

probably

meansbeingA.

loyal

to

the

state

B.

obedient

to

sister(s)C.

responsible

for

the

family

D.

dutiful

to

parentsBD

.第49頁/共61頁3)

Which

of

the

following

can

best

describe

Confucius’view

on

the

relationship

between

man

andB.

Husband

and

wifenature/Heaven?A.

BrothersC.

Doctor

and

patientD.

Mother

and

son4)

Through

burial

and

ancestral

worship

rituals,people

can

learn

thatnature

is

lifeless

so

it

will

never

dieindividual’s

life

can

be

everlasting

by

joining naturethey

should

be

grateful

to

their

parents

for giving

them

livesindividual’s

lifespan

is

short,

so

they

should enjoy

life

as

much

as

possibleDB_.第50頁/共61頁5)

Which

of

the

following

is

the

most

important

partof

Confucius’

curriculum?A.

MusicC.

VirtueB.

CalligraphyD.

Mathematics6)

Zi

Lu,

Ran

You

and

Gongxi

Chi’s

aspirationsrepresentpersonal

ambition;

selfishnesslofty

ideals;

meaningless

pursuitpersonal

struggle;

generous

contributionindividual

contribution

to

society;

harmonyCD

,while

Zeng

Dian’s

reflects第51頁/共61頁2.

Put

each

of

the

following

into

English

and

thencompare

your

translation

with

that

in

the

passage．天何言哉？四時(shí)行焉，百物生焉，天何言哉？Heaven

does

not

speak

in

words.

It

speaksthrough

the

rotation

of

the

four

seasons

and

thegrowth

of

all

living

things.生生之謂易。Continuous

creation

of

life

is

change.天地之大德日生。The

great

virtue

of

Heaven

and

Earth

is

creatinglife.第52頁/共61頁4)獲罪于天，無所禱也。He

who

offends

against

Heaven

has

none

to

whomhe

can

pray.仁者，人也，親親為大。The

greatest

love

for

people

is

the

love

forone’s

parents.父母在，不遠(yuǎn)游，游必有方。Children

should

not

travel

far

while

their

parentsare

alive.

If

they

have

no

choice

but

to

do

so,

theymust

retain

some

restraint.第53頁/共61頁7)父母之年，不可不知也。一則以喜，一則以懼。Children

should

think

often

of

the

age

of

their

parentThey

should

feel

happy

for

the

health

and

longevity

oftheir

parents.

They

should

also

feel

concern

for

theaging

of

their

parents.己欲立而立人，己欲達(dá)而達(dá)人。While

fulfilling

one’s

own

desires,

allow

others

tofulfill

theirs.己所不欲，勿施于人。Do

not

do

toward

others

anything

you

would

notwant

to

be

done

to

you.第54頁/共61頁10)子生三年，然后免于父母之懷。A

child

should

not

leave

his

parents’

bosomuntil

he

is

three

years

old.禮之用，和為貴。The

role

of

li

is

to

maintain

harmony

amongpeople.知之者不如好之者，好之者不如樂之者。Simply

knowing

the

highest

standard

of

virtue(i.e.,

love

of

people)

is

not

as

good

as

setting

itas

one’s

goal.

Setting

it

as

one’s

goal

is

not

asgood

as

enjoying

practicing

of

it.第55頁/共61頁The

following

are

some

English

idioms

related

toGod.

Try

to

translatethem

and

then

name

at

leastfive

Chinese

idioms

about

Heaven

(tian).

Identifythe

similarity

and/or

difference

between