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精选全文完整版（可编辑修改）Part I Wisdom and BeliefsUnit 1 Confucian thought on heaven and humanityConfucius (551-479 BC), known in China as Kongzi, given name Qiu and alias Zhongni, was a native of Zouyi (present-day Qufu in Shandong Province) of the State of Lu during the Spring and Autumn Period (770-476 BC). 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 Analects (Lunyu).Confucius on Heaven: the source of EverythingIn the Shang (1600-1046 BC) and Zhou (1046-256 BC) dynasties, the prevalent concept of “Heaven”was that of a personified god, which influenced Confucius. Generally, however, Confucius regarded “Heaven” as nature. He said, “Heaven does not speak in words. It speaks through the rotation of the four seasons and the growth of all living things.”Obviously, heaven equaled nature, in the eyes of Confucius. Moreover, nature was not a lifeless mechanism separate from humans; instead, 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.Confucius on People: ren and liRen and Li are the two core concepts of Confucius’s doctrine about people.When his students Fan Chi asked him about ren, Confucius replied, “love people”. This is Confucius’ most important interpretation of ren. Love for the people is universal love. Confucius further emphasized that this kind of love should “begin with the love for one’s parents”. He believed no one could love people in general if they did not even love their own parents. Confucius regarded “filial piety and fraternal duty”as the essence of ren. The Doctrine of the Mean (Zhongyong) quotes Confucius as saying, “The greatest love for people is the love for one’s parents.” He also said, “Children should not travel far while their parents are alive. If they have no choice but to do so, they must retain some restraint.” He did not mean that children should not leave their parents at all. What he meant was that children should not make the parents anxious about them while away from home. Confucius said again, “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.”By ren, Confucius meant universal love based on love for one’s parents. How should people love one another then? Confucius said, “One should be aware that other people may have similar desires as oneself. While fulfilling one’s desires, allow others to fulfill their desires as well.” He further said, “Do not do toward others anything you would not want to be done to you.” Thus from oneself to one’s family, from family to society, one should extend love to all people. Mencius (c. 372-289 BC), a great Confucian scholar, best summarized ren as, “loving one’s parents, loving the people, loving everything 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 rose from human feelings. He said, “A child should not leave his parents’ bosom until he is three years old.” He naturally love hisparents. The ritual of wearing mourning for a deceased parent for three years was an expression of the child’s love and remembrance.Confucius on the State of lifeBefore Confucius, only the nobility had the right to education. He was the first figure in Chinese history to initiate private education. According to historical records, Confucius taught for many years and trained 3,000 disciples. A total of 72 of them excelled in the “six arts”, i.e., ritual, music, archery, (carriage)driving, calligraphy, and mathematics. A great educator, Confucius has been admired by later generations as the “sage of sages”.Confucius believed the basic goal of education was to cultivate “persons of virtue”, who should have sound character and uplifted minds. Such people 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. Of these, virtue was the most important. His students were involved in a variety of professions, including politics, trade, education, diplomacy, ritual ceremony, and classifying ancient books. Whatever they did, they all wanted to improve their learning of the humanities and to enhance their virtue.Unit 2 Laozi’s philosophy of Non-actionThe book Laozi was written around the sixth century BC. The author is generally believed to be Lao Dan, or Laozi – a recluse who lived during the Spring and Autumn Period. Few records have survived about Lao Dan, who was said to have once held a low civil position in the royal court, in chare of the archival records of the Zhou Dynasty. Yet, due to his great learning, even Confucius was said to have traveled miles to consult him.Laozi, also known as Classic of the Way and Virtue (Dao De Jing), consists of just over 5,000 Chinese characters. Its 81 chapters are divided into two parts, Dao (the Way) and De (Virtue). Short as it is, the book has played a tremendous role in the development of Chinese culture. It became the basis of Daoism, the school of philosophy parallel to Confucianism in ancient China. The thought of Laozi formed the foundation of Daoism, the most influential indigenous school of religion in China. It has also exerted a direct impact on the characteristics, trends of thought and aesthetic sensibilities of the Chinese nation. Today Laozi still plays a role in the development of Chinese thinking. Naturalness and Non-action“Naturalness” is an important concept of Laozi’s philosophy. It refers to a natural state of being, an attitude of following the way of nature. Laozi emphasized 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 independently and naturally without following any human will, and humans should not try to change anything natural. Laozi admonished people to give up on any desire to control the world. Following the way of nature is the way to resolving conflicts between humans and the world.“Non-action”is another important concept of Laozi’s philosophy. It is the guarantee of “Naturalness”. Laozi said, “(Dao or the Way) acts through non-action,”by which he did no mean that one should do nothing and passively wait for something to be achieved. Neither did he deny human creativity. What he meant is that human enterprises should be built on the basis of naturalness, not on many attempts to interrupt the rhythm of nature. Human creativity should be in compliance with the ways of nature.The philosophy of Non-contentionOn the basis of “naturalness”and “non-action”, Laozi proposed the view of “overcoming the strong by being weak”. The era Laozi lived in was replete with endless wars. Therefore, war was an important treme for philosophers, and ant-war thinking was the norm. Even the great strategist Sunzi advocated “winning a war without fighting it”, not to mention the great thinker Confucius, who strongly championed a government based on love. Their contemporary Mozi (c. 468-376 BC), founder of Mohism, also condemned wars while calling for “love for all”.According to Laozi, war springs from humanity’s bloated desires. Conflict arises out of people’s struggles to satisfy their desires, and conflict escalates into war. Therefore, Laozi’s philosophy is based on “non-contention”. To him, human striving and competitive strife is the root cause of decline; desiring nothing is the natural way of life.Laozi said, “The greatest virtue is like water.”He compared his philosophy of “non-contention” to water, to distinguish it from the law of the jungle. He said, “Water nourishes everything but contends for nothing.” To Laozi, humans tend to seek higher positions while water always flows to lower places. Driven by desire, humans like whatever they think is superior while despising whatever they think is inferior. Yet water always flows downward. As the source of life, water nourishes all living things on Earth. No life can exist without water. Water contributes to the world without regard for gain or loss. Remaining low, 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. According to Laozi, water accumulates great strength in its weakness and quietude. Its strength can break down all barriers in the world. He said, “Nothing in the world is weaker than water. Yet nothing is stronger than water when it comes to breaking something strong.”Water is a typical example of the weak winning over the strong. Water is invincible because it desires nothing and contends for nothing.Unit 3 Chinese Buddhist CultureWho am I? Where am I from? Where am I going?Men are mortal. But death is not an once-and-for-all thing. They enter the rotating Wheel of Six Realms:Heaven, Human, Asura, Animal, Hungry Ghost, Hell.Documents stored in computer can be canceled at will, but what we have done in our life, and actually in our innumerable lives, cannot. What has been done has been done. The information is stored in your true “self”, not the physical one, and will accompany you life after life, and determines which Realm you enter.Only when we are completely free from lust, hatred, and folly, can we manage to break away from the capture of the rotating Wheel, and achieve perpetual enlightenment, discovering your true “self”.In Buddhism there isn’t any dominating god who controls your destiny. We are the maker of our own fate. What we are at present is a result of what we have done in the past; and what we will be in the future is decided by what we are doing at present. What we have done form the “karma”, which, like a gene, decides on your future story. But this “gene” can of course be modified, by doing good deeds and obtaining healthy biological and spiritual energy, so as to change our future course of career. We are, therefore, our own master. What are the basic requirements for a Buddhist?Five Prohibitions for the laymen:1) Don’t kill;2) Don’t steal;3) Don’t seek aberrant sensual pleasures;4) Don’t talk irresponsibly;5) Don’t drink alcohol.Part II Creativity and ExchangeUnit 4 The Silk RoadThe silk road refers to a transport route connecting ancient China with Central Asia, West Asia, Africa, and the European continent. It appeared as early as the second century BC and was traveled mainly by silk merchants. The term “Silk Road”, or “die Seidenstrasse”in German, was first noted down by the German geographer Ferdinand Von Richthofen at the end of the 19th century.The silk road began in Chang’an (present-day Xi’an, capital of Shaanxi Province), passing through Gansu and Xinjiang to Central Asia, West Asia, and to lands by the Mediterranean. There were no signs of communication between ancient Chinese civilization and Mediterranean civilization in earlier history. In about the seventh century BC, the ancient Greeks began to learn about an ancient civilization to the east, yet knew little about it. Before the Silk Road, according to archeological findings, there had already existed an intermittent trade route on the grasslands from the Yellow River and the Indus River drainage areas to the Euphrates and the Tigris, and the Nile drainage areas. Yet real communication between China, Central and West Asian countries, Africa and the European continent did not develop until the opening of the Silk Road.Zhang Qian, Trail BlazerThe pioneer who blazed the trail of the Silk Road was Zhang Qian (c. 164-114 BC). In Zhang Qian’s time, the Chinese has little knowledge about Central and West Asian countries, Africa or Europe, although they were aware of the existence of many different countries and cultures in faraway places to the west.During the reign of Emperor Wu (r. 140-135 BC), there were 36 small kingdoms in the Western Regions (present-day Xinjiang and parts of Central Asia). All of them were later conquered by the Huns, who then posed a direct threat to the Western Han and blocked the dynasty’s path west. Under these circumstances, Emperor Wu appointed Zhang Qian to lead a team of more than 100 envoys to the Western Regions.The mission was to unite the Indo-Scythic people against the Huns, who once killed their chieftain. Zhang Qian’s team set out in 138 BC. No sooner had they entered the Hexi Corridor (northwest of present-day Gansu Province), than they were captured by the Huns. After being held under house arrest for over ten years, Zhang Qian and only one other remaining envoy managed to escape and return to Chang’an in 126 BC. Their accounts about the Western Regions were a revelation to Hun emperor and his ministers.In the next two decades, Emperor Wu launched three major campaigns against the Huns, forcing them to retreat from the Western Regions. In 119 BC, the emperor sent Zhang Qian on a second mission to the Western Regions. This time Zhang Qian went further west, while his deputies reached more than a dozen countries in South and West Asia, and the Mediterranean.Zhang Qian’s two missions to the Western Regions opened up the road to the west. EmperorWu adopted a series of measures to strengthen ties with the Western Regions, including encouraging Han People to trade there.Soon the route was bustling with caravans of camels carrying goods of all types and reverberating with the tinkling of their bells. Through the Silk Road, trade flourished between China and Central, South and West Asian countries, Africa and Europe. In 166, envoys from Rome arrived via the Silk Road in Chang’an, were they set up an embassy.Part III Art and AestheticsUnit 5 Music: Govern the Country, Nourish the Mind The tradition of Chinese music dates back to remote antiquity. Governing the country and nourishing the mind through music are two of the main functions of this tradition.Governance Through MusicAccording to ancient Chinese culture, rituals provided the norms of conduct of people. The goal was to maintain social order.Music was for the mind’s cultivation and expression. Its purpose was to enhance people’s outlook on life and imbue them with energy and creativity, such that they could enjoy a more harmonious and happier spiritual life. Individual contentment would then lead to social harmony, as well as to a more harmonious relationship between people and nature. The highest level of ancient Chinese music was to represent spiritual with nature.The prominent stature of music in ancient China explains the emergence of sophisticated instruments from early times. Chime bells were one example. First used in the Shang Dynasty, they became quite popular during the Western Zhou Dynasty (1046-771 BC). In 1978, a fine set of chime bells was unearthed in Hubei Province, from the tomb of Marquis Yi, a local lord in a small state called Zeng during the Warring States Period.The Marquis Yi chime bells consist of 65 bells arranged in three rows. The first row includes 19 niu bells, and the second and third rows include 45 yong bells. The bells in each row differ from one another in shape and size, emanating(发出) different tones. In addition, there is a separate and much larger bell used to adjust pitch. Like the bells, the from is made of bronze, weighing as much as five tons or more. The total weight of the bells is more than 440 kilograms. While the bells bear inscriptions totaling more than 2,800 Chinese characters relating to music and the making of the instrument, the frame is carved with exquisite patterns in relief (浮雕) and fretwork(回纹细工). Instruments of such a scale and such fine craftsmanship were quite rate in the world at the time. Five musicians were needed to play the instrument. Each bell produces two tones when struck at the respective sound points as marked. The entire set of chime bells is able to produce all the tones of a modern piano.Consoling the Mind with MusicThe Chinese zither tends to create a tranquil air. The composition Wild Geese Landing on the Shallow Shore is such an example. With a relaxed rhythm, the first part of the piece depicts a calm Yangtze River under a clear autumn sky. The second part progresses into livelier rhythms to imitate the chirping of many birds. The third part presents a thematic scene of wild geese leisurely landing on the shallow shores of the Yangtze, as a gentle breeze makes the water ripple. To Chinese musiciansand music lovers, the contentment of the wild geese represents the human heart.The zither was also instrumental in communication between ancient scholars and artist. The famous zither composition, Three Stanzas of Plum Blossoms, was based on an Eastern Jin Dynasty story of the poet Wang Ziyou (王子猷) (c. 338-386) and the flute player Huan Yi (桓伊) (?-383). One day the poet was taking a boat trip when he overheard someone on the riverbank say Huan Yi was passing by. Although the two had never met before, they admired each other as poet and flute player. Despite his lower rank of office, Ziyou sent a family member to request Huan Yi to play the flute. Without hesitation, Huan Yi dismounted from his carriage and played Three Stanzas of Plum Blossoms, while Ziyou listened from his boat. After finishing, Huan Yi mounted his carriage and drove on. Ziyou, too, continued with his boat journey. The two of them exchanged not a single word, yet both were content with the communication of their hearts through the music.The flute’s three stanzas were later converted into a composition for the Chinese zither, which has become one of the best-known musical works –as an expression of otherworldly feelings through its eulogy of the plum flower’s purity, fragrance and resistance to the cold.Unit 6 Flying strokes of CalligraphyThe evolution of Chinese characters font甲骨文the Oracle bone script→金文Jinwen (Inscriptions on bronze )→篆书Seal script→隶书Official script→楷书Regular script→草书Cursive script→行书running scriptWang Xizhi and Preface to the Lanting Pavilion CollectionIn the Hall for Cultivation of Mind of the Palace Museum, there is a Three-treasurer Study, which derives its name for the three most valuable calligraphic works housed here. These three treasures, most valued and adored by Emperor Qianling (r. 1736-1795) of the Qing Dynasty, were A Sunny Scene after a Quick Snow by Wang Xizhi, Mid-Autumn by Wang Xianzhi and Boyuan by Wang Xun (349-400). As father and son, Wang Xizhi and Wang Xianzhi hae been known as the “Two Wangs”, their works universally recognized as the peak of Chinese calligraphy.Unit 7 Porcelain – Calling Card of Chinese Culture In English, the country and “porcelain”share the same name –“China”. This proves that Europeans have long known of China’s relationship to porcelain. Porcelain found its way to Europe in the 15th century, occupying an important position in the exchanges between China and other countries. The Keisel Randy Museum in Germany houses a blue-and-white bowl dating back to the Ming Dynasty. Throughout history, China, along with other Asian countries, and Europe maintained a busy and vast trade in porcelain. From 1602 to 1682, the Dutch East India Company transported more than 16 million articles of porcelain to Europe. Porcelain garnered a good reputation for China for its sophistication and elegance, and played an important role in the wave of the Europeanidealization of China during the 17th and 18th centuries. In the rococo style popular in Europe of that time, one could sense, from time to time, the influence of “Chinese vogue”represented by China’s styles of porcelain and gardens.Porcelain is of great significance in the history of Chinese civilization. Pottery was the predecessor of porcelain, while glazed pottery was the basis for the emergence of porcelain. Around the first century, porcelain production first emerged in China, and by The Song Dynasty it had become mature. Song-Dynasty porcelain represented the acme of Chinese porcelain technique. Five famous kilns, the Jun, Ding, Guan, Ge, and Ru, were all creative and original in their respective products, and their porcelain ware has been imitated by later generations throughout the ages. In the Yuan Dynasty, Jingdezhen became the center of the Chinese Porcelain industry.Pure Blue-and-White PorcelainPure and elegant beauty is the goal that porcelain pursues, and this ideal is best explained in the production of blue-and-white porcelain.Blue-and-white porcelain is a typical artifact of porcelain in China. Among the porcelain exported during the Ming and Qing dynasties, 80 percent was blue-and-white. Chinese-made blue-and-white porcelain ware emerged long before the founding of the Tang Dynasty, but it was not until the Yuan Dynasty that this type of porcelain came to be produced in quantity, with the attendant masterpieces. The Ming Dynasty witnessed the maturity of the art, and a large number of valuable pieces were produced in this period. Jingdezhen, a small town that created the enchanting blue-and-white porcelain of the Yuan Dynasty, became its porcelain-producing center; and in the subsequent Ming Dynasty, the imperial kilns were established here. Blue-and-white porcelain is now the most representative of Chinese porcelain.To produce blue-and-white porcelain, cobalt oxide is requisite. It is employed to draw on the white roughcast before glaze is applied. After kilning at a high temperature, the roughcast turns into blue-and-white porcelain, since cobalt oxide turns blue with heat. The white surface with blue patterns and a shiny sheen of glaze produces a pure, elegant and transparent effect.Unit 8 Peking Opera: Artistry of PerformersThe Delights of Peking Opera MasksChina’s Peking Opera radiates with the beauty of resplendent color –vivid, intense and glamorous. This artistic beauty comes not only from the costumes but also from the masks of exaggerated, dazzling designs, gleaming with red, purples, whites, yellows, blacks, blues, greens, every diverse color imaginable.Masks, applied to the two roles of the “jing”or “painted-face role”and the “chou”or “clown”, serve two purposes. One is to indicate the identity and character of the role. For example, a “red face”means the person is loyal and brave; a “black face”signifies the person is straightforward; and “a white face”identifies the person as crafty and evil. The other purpose is to express people’s appraisal of the roles from a moral and aesthetic point of view, such as respectable, hateful, noble, ridiculous, etc.Peking Opera Performance: Sing, Speak, Act, and FightThe performance of a Peking Opera actor can be summarized into four basic aspects, of singing, speaking, acting, and fighting, the core of which is a combination of song and choreography.Singing is of utmost importance in the performance of Peking Opera, because first of all, Peking Opera is a singing art. Any famous Peking Opera boasts several wonderful arias that are well-known and popular with audiences. The charm of the melodies usually embodies the sublime realm of the art of Peking Opera. Unable to appreciate the magic of Peking Opera arias, one would fail to enjoy the profound beauty of the art itself.Speaking refers to character monologs and dialogs, which serve to propel the development of the story. Speaking, like singing, needs to be executed in an appealing way.Acting and fighting mean that actors employ physical movements to express the emotions of the characters and the circumstances. Acting includes body movements and eye movements, solo dancing or group dancing, etc. Most of the dancing is choreographed movements from everyday life. Fighting is choreographed martial arts and acrobatics to depict fight or battle scenes. As the art of Peking Opera depends on movement to depict events, actors are given much room to perform on the stage.In the opera Picking up the Jade Bracelet, the young woman Sun Yujiao and the young scholar fall in love with each other, their eyes affixed on each other as if a thread connected them. Then, as Matchmaker Liu uses her pipe to pull the “virtual” line up and down, the young couple’s eyes accordingly move up and down. These actions produce great humor and add much significance to the performance.Acting and fighting serve the whole “play”or the “world of images”, but at the same time they are themselves a beautiful art in both form and skill. For example, in King Chu Bids Farewell to His Concubine, artist Mei Lanfang performed a sword dance in a miraculously skillful way, which became very popular with audiences. This is a type of beauty in form. As for the beauty of skill, this usually includes some very difficult acrobatic movements, often referred to as “superb skills”.The uniqueness of performances in Peking Opera lies in the fact that the singing, speaking, acting, and fighting, all focus on one or two actors in the play.These performers used to be called “jue’er”, hence “mingjue” was used to refer to famous actors or actresses. In this sense, the world of imagery created in Peking Opera mainly relies on the singing, speaking, acting, and fighting of actors, especially in the performance of the famous plays. This is the biggest difference between Peking Opera and other forms of performing arts in terms of aesthetic appreciation. And the remark –“Peking Opera is the art of performers”–well describes its quintessence.The Beauty of a “Visual World”Depicting a “visual world”is a distinctive feature of Peking Opera. Its virtually consists of two aspects: one is virtual movements, and the other virtual settings. Virtual movement refers to imitating actions onstage. For example, riding a horse. Onstage, an actor cannot ride a real horse, but can only hold a whip and imitate the movement of galloping by walking around the stage, turning the body, wielding the whip, and pulling the reins. A virtual setting means creating an imagined environment onstage. For example, rowing a boat. As there is no water or boat on the stage, an actor usually takes an oar and, through actions, makes the audience “see”the rowing of a boat on water.One is At the Crossroad. This opera describes the story of two yamen runners escorting Jiao Zan to prison. On the way they stay at an inn for the night. Ren Tanghui, whose task is to protect Jiao Zan, checks in at the same time. The owner of the inn, however, suspects Ren Tanghui is planning to murder Jiao Zan, so he gropes his way into Ren’s room at night. Thus a fight starts. What is special about the performance is that, although the fight happens at night, the stage is brightly lit; yet the audience is able to sense it is a pitch-dark night from the actors’performances, which feature stealthy movements typical of people in darkness. Sometimes, one man’ s sword swishes down, onlya few inches away from the other’ s face, yet the latter feels nothing, thus producing a breathtaking yet meaningful and humorous effect.The other example is Autumn River, a play transplanted from Sichuan Opera. This story describes a young nun, Chen Miaochang who leaves the nunnery to pursue her lover Pan Bizheng. Onstage, there is neither water nor boat, but through the performance of the young woman and the old boatman, the audience is able to obviously “see”that the stage is a river. The boat sways forward; all the way there the girl complains about the boat for being slow, while the old boatman keeps teasing her about her anxiety to see her lover. The performance is full of wit and humor.These examples describe the function of the “virtual world” in the art of Peking Opera, which provides limitless room for the performances of actors; and in return, performers present the audience with a world of images full of appealing wit. If in fact the stage of At the Crossroad was really all black to represent the dark night, and there was a real boat on the stage of Autumn River, what could the actors do? And what we still find as much wit and meaning in the performances? We doubt it.Part IV Folk CustomsUnit 9 Life with Fragrant TeaTea is a wonderful beverage originally produced in China about 4,000 years ago. During the Tang Dynasty, Japanese monks introduced tea seeds to Japan, and by combining tea with Zen Buddhism, created the world-famous Japanese tea ceremony. In the 17th century, the Dutch took to Europe the Chinese habit of tea drinking, which then became a tradition of the Europeans. In England in particular, people developed the custom of afternoon tea. Prior to the 19th century, all the tea in the world was grown in China, and even the English word “tea”was a transliteration of the pronunciation of “tea”in the Fujian dialect of China. Tea is an important contribution of the Chinese people to the world.Ways of Savoring TeaThe Chinese people look to tea drinking as an art, which incorporates a wide range of knowledge; the taste of tea might be light, yet the meaning is rich and deep.The Chinese attach great importance to the water, tea leaves, tea set, and fire, when making and drinking tea.Water is an element of priority in the making of tea. To make a good cup of tea, quality water is a must. The ancient Chinese commented on tea making thus: the tea must be new, and water must be live, or flowing. Lu Yu(陆羽) (733-804), the Saint of the Tang Dynasty, pointed out that, to make fine, water from high mountains is the best, followed by water from rivers and wells. In the cloud-enveloped high mountains, crystal clear spring water is the best for making tea; water in the brooks though also good, is not pure because it smells of the earth, therefore is only second best. Considered third is water from wells, as artificial springs from underground are often stagnant and tinted with the flavor of salt. It is thus no match at all for uncontaminated mountain spring water. Unluckily for us today, we do not even have the third type of water to make tea; we use either tap water or artificially purified water – a true pity indeed!As making good tea needs good water, Chinese people have long developed the tradition of valuing springs, while springs have become famous because of people’s love for tea. It is said that Lu。
UNIT NINE CULTUAL EXCHANGE第一篇民为贵people being the most important巨大活力the immense [i'mens] adj. 广大的; 巨大的; 无边的; 无量的vitalityan immense territory生动写照vivid reflection生存权subsistence right [sʌb'sistəns]n. the means by which one maintains lifesubsistence diet 维持生命所需要的最小限度食物立国之本the foundation to build the country不懈努力make unremitting endeavor [en'devə] Unremitting ['u nri'mitiŋ]adj. never slackening or stopping; unceasing; constant相辅相成the two are complementary to each other民族先人ancestor ['ænsistə]n.be one's own ancestor 自己当始祖(指不靠父祖余荫, 自立特殊功勋)初步繁荣昌盛initial prosperity吸收和借鉴absorb and draw upon fruits of祖国统一reunification of the country繁衍multiply伟大复兴the great rejuvenation先行者forerunner区域自治regional autonomy [ɔ:'tɔnəmi] n.宪法保障protected by the Constitution崇高目标lofty goal亲仁善邻benevolence and good-neighborliness benevolence [bi'nevələns]n. inclination or tendency to help or do good to others; charity国之宝箴treasured maxim ['mæksim]n. a brief expression of a general truth, principle, or rule of conduct第二篇millennium 千年landmark 标志性reclusive 避世隐居Danish architect Jorn Utzon 丹麦设计师钧恩乌特松with media access 有机会接触媒体architectural icon 建筑业偶像in the pantheon of 在……的万神殿中pluck 淘汰a complete one-off 空前绝后was quite at odds with 相去甚远rectilinear 垂直式maverick genius 独树一帜的奇才promontory 海角backdrop 背景in high dudgeon 一怒之下manifold difficulties 各种各样的困难seductive beauty 有魅力的纯美patron 资助人文化事业cultural undertaking跨文化交流cross-cultural communication文化冲击culture shock民族文化national culture民间文化folk culture都市文化urban culture乡土文化native/rural/country culture表演艺术performing art舞台艺术stage art流行艺术popular/pop art高雅艺术elegant /refined /high art电影艺术cinematographic art汉字的四声（平声、上声、仄声和去声）the four tones of Chinese characters, namely，the level tone，the rising tone，the falling-rising tone，and the falling tone笔画stroke部首radical偏旁basic character component象形文字hieroglyph；pictograph阴文characters cut in intaglio阳文characters cut in relief八股文eight-part essay；stereotyped writing五言绝句five-character quatrain七言律诗seven-character octave十四行诗sonnet抒情诗lyric；lyric poem三幕六场剧a three-act and six-scene play音乐舞台剧musical木偶剧puppet show独角戏monodrama；one-man play皮影戏shadow play；leather-silhouette show折子戏opera highlights喜剧小品skit哑剧dumb show；mime；mummery；pantomime单口相声monologue comic talk对口相声witty dialogue; comic cross talk口技vocal imitation；ventriloquism说书monologue story-telling杂技表演acrobatic performance亚罗汉making a human pyramid特技stunt采高跷stilt walk马戏circus performance传说legend草药的五味：酸、苦、甘、辛、咸：five tastes of medicinal herb: sour，bitter，sweet，hot and salty内容与形式的统一unity of content and form批判地吸收与继承文化遗产critically assimilating and inheriting cultural legacies古为今用，洋为中用。
中国文化简介（英文版）课后习题答案 1Chapter 1答案1.Multiple choice (choose the best answer).1)c 2) b 3) a 4) d 5) c2.Fill in the blanks.6)Sumerian, Egyptian, Chinese characters7)red, rectangular, five stars8)form, sound, meaning9)family name, the given name, xing, shi, ming, zi3.Translate the following terms into English.10)a. the Imperial palace/the Forbidden City b. nature reserve c. autonomousregion d. special administrative region11) a. the Han nationality b. ethical tradition c. social status d. Chinese character4.Explain the following in English.12)paper making, printing, the compass and gunpowder.13)甲骨文，钟鼎文，小篆，隶书，楷书5.Answer the following questions.14)Chinese characters mainly have four ways of formation, namely pictographs,indicatives, ideographs and pictophonetic.15) A person ' nsing and zi were normally given by his or her elders. Hao wasdifferent from both ming and zi in that it was chosen by oneself rather than by others. A person often had more than one hao. Hao was not used to address one another but as a signature in one' poetic and artistic works. Hao usually revealed one ' s aspirations and moral values.16) A Chinese surname is generally composed of one character or syllable, such asZhang, Wu, Li, or Yang. There are also two-syllable, three-syllable or even four- syllable surnames, such as Ouyang, Zhuge, Sima, Gongsun, Zhukehun,Buliugu, Houmochen and Jingjiangliushi.Chapter 2答案1.Multiple choice (choose the best answer).1)c 2) d 3) a 4) d 5) a2.Fill in the blanks.6)221 B.C.7)Silk Road, Chang'an, Xinjiang, Mediterranean Sea8)Opium War9)Sun Yat-sen, feudal monarchical system3.Translate the following terms into English.10)a. the Paleolithic Era b. the Neolithic Age c. slave society d. Dream of RedMansions11)a. painted pottery b. the spring and Autumn Period c. socialist market economyd. Opium War4.Explain the following in English.12)During the reign of Emperor Wudi (Liu Che, r. 140-87 B.C.), the Han regimereached the period of its greatest prosperity: The emperor conquered theXiongnu nomads, and sent Zhang Qian as envoy to the Western Regions (Central Asia), and in the process pioneered the route known as the "Silk Road" from the Han capital Chang'an (today's Xi'an, Shaanxi Province), through Xinjiang and onward, finally reaching the east coast of the Mediterranean Sea.13)During the Spring and Autumn and Warring States periods, philosophy and otherbranches of scholarship were unprecedentedly thriving, with therepresentatives of various schools vying with each other in writing books to discuss politics and analyze society. Hence the appearance of a situation in which "a hundred schools of thought contended."5.Answer the following questions.14)The Opium War was the turning point in Chinese history in that it marked theclose of the ancient period and the beginning of the modern history.15)The reason why the construction of the Dujiang Dam was so important inChinese ancient times is that it made possible rationalized irrigationsupply, flood diversion and sand discharge.16)During his reign, Qin Shi Huang standardized the script, currencies, andweights and measures, established the system of prefectures and counties, and constructed the world-renowned Great Wall as well as a large palace,mausoleum and temporary regal lodges respectively in Xianyang, Lishan andother places. In addition, the life-size terracotta horses and armoredwarriors excavated from sites near the mausoleum of Qin Shi Huang are known as the eighth wonder of the world.Chapter 3答案1．Multiple choice (choose the best answer).1.d 2) b 3) a 4) b 5) d2.Fill in the blanks.6)3000, 727)li, yi, yi8)Mo Zi9)Xun Zi, nature, materialism, atheism3.Translate the following terms into English.10)a. Confucianism b. ( Sun Wu’s ) the Art of War c. Confucian analects d. Second Sage11)a. the feudal landlord class b. conservatism c. the policy of benevolence d. the nine-squarefield system4.Explain the following in English.12)The six documents (The Six Classics) under Confucius compilation include Shi (The Book ofSongs), Shu (Collection of Ancient Texts), Li (The Rites), Yue (The Music), Yi (I Ching, or The Classic of Changes), andChun Qiu (The Spring and Autumn Annuals), which are considered as the classics of Confucianism.13)Mencius believed that human beings are good by nature. He held that this goodnessis innateand can be acquired without learning or thinking; one’ s natural goodness is presented by the exercise of benevolence, righteousness, proprieties and prudence. Evil comes into being when one rejects their natural goodness.5.Answer the following questions.14)According to Mencius, the ideal moral personality is that one should never be “ corruptedby neither riches nor honors, shaken by neither peorvty nor adversity, faltered by neither threats nor force ”.15)Han Feizi argued that human nature is basically selfish, and thus the social order can bemaintained only when the ruler imposes rules and his subjects must obey withoutquestioning and enforces them with strict punishments. As a moral and ethical system,“isrtehne ” central theme of Confucius Analects, which focuses on human love that is hierarchical and differentiated. Thus Confucius created his version of humanism. In his idea, human nature is partially good and partially evil. Based on “ ren ” , Confucoibujsected to the fantastic powers that confused the human spirit.16)As one of the greatest thinkers and educators in the history of China, Confucius contributionslie in the following three aspects. Firstly, he compiled and preserved literary works of three generations. The six documents (The Six Classics) under his compilation, including Shi (The Book of Songs), Shu (Collection of Ancient Texts), Li (The Rites), Yue (The Music), Yi(I Ching, or The Classic of Changes), and Chun Qiu (The Spring and Autumn Annuals), areconsidered as the classics of Confucianism. Secondly, Confucius established a system of philosophical thoughts with “ ren ” (benevolenaces)its fundamental virtue. Thirdly, Confucius established private schools and founded a systematic educational framework.Chapter 4答案1.Multiple choice (choose the best answer).1) d 2) d 3) b 4) b 5) c2.Fill in the blanks.6)naturalistic, primitive7)the simplicity, true nature, selfishness, desire8)Old Master9)the social order, individual freedom3.Translate the following terms into English.10)a. prehistoric times b. pessimism c. Taoism d. men-cosmos correspondence11)a. Chinese martial arts b. astrology c. Chinese alchemy d. social order4.Explain the following in English.12)compassion, moderation, and humility13)Mount Longhu (Mount Dragon and Tiger) in Jiangxi Province, Mount Qingcheng in Sichuan Province,Mount Wudang in Hubei Province, and Mount Qiyun in Anhui Province.5.Answer the following questions.14)The core of Lao Zi ' thought is "Tao'(the Way), by which he refered to the condition of theuniverse before the creation of the heaven and the earth. Therefore, it is from Tao that all the elements of the universe are derived. Reversal enables Tao to have a circular movement, that is, when the development of anything brings it to one extreme, a reversal to the other extreme takes place.15)Taoism is one of the most important religions in China, which refers to a variety of relatedphilosophical and religious traditions and concepts. These traditions have influenced East Asia for over two thousand years and some have spread to the West. As the native religion of China, Daoism, together with Confucianism and Buddhism, comprises the main body of traditional Chinese culture. Daoists, in pursuit of the ideal of becoming immortals by practicing Dao, made great efforts to transcend conventional wisdom about life and knowledge and thus helped both to define ancient science in China and to advance it through a great number of inventions. Chinese alchemy, astrology, cuisine, several Chinese martial arts, Chinese traditional medicine, fengshui, and many styles of qigong breath training disciplines have been intertwined with Daoism throughout history.16)Lao Zi ' s “ruling by non-action or inaction reflects the exploration of an intellectual forthe ultimate solution of the social order and individual freedom. His pursuit of vacuity and action through non-action echoes the reality of his time, a period torn by ceaseless wars among states. Lao Zi used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. On a political level, it means avoiding wars, harsh laws and heavy taxes. For him, it was more important to “see the simplicity, to realize one ' s true nature, to castselfishness, and to temper desireChapter 5答案1.Multiple choice (choose the best answer).1)c 2) c 3) a 4) a 5) d2.Fill in the blanks.6)the Han Dynasty, the Sui and Tang7)Confucianism, Taoism8)Wutai, the “ roof of northern China ”9)Buddhist temples, 76 temples, first3.Translate the following terms into English.10)a. Buddhism b. meditation c. Confucianism d. Buddhist temple11)a. the Great Buddha Hall b. Buddhist scripture c. joss stick d. summer resort4.Explain the following in English.12)The Four Wonders of Mount Emei are the “GolderSummit Sunrise " ：' Seof Clouds” ,“Buddha' s Halo " and the “Holy Lamp” .13)The Ten Schools of Chinese Buddhism are as follows:a.Reality School or Kosa School or Abhidharma School.b.Satysiddhi School or Cheng-se School.c.Three Sastra School or San-lun School.d.The Lotus School or T'ien-t'ai School.e.The Garland School or Hua-yen.f.Intuitive School or Ch'an School or Dhyana School.g.Discipline School or Lu School or Vinaya School.h.Esoteric School or Chen-yien School or Mantra School.i.Dharmalaksana School or Ch'u-en School or Fa-siang School.j.Pure-land School or Sukhavati School or Ching-t'u School.5.Answer the following questions.14)The cornerstone of Buddhist philosophy is the view that all life is suffering.15)the doctrine of Four Noble Truths refers to: life is suffering, the cause of suffering isdesire, the answer is to quench desire, and the way to this end is to follow the Eight-Fold Path, which consists of right knowledge, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness and right concentration.16)When Li Bai, famous Chinese poet of the Tang Dynasty, was invited to Mount Jiuhua, he wasoverwhelmed by the scene of nine peaks that look like lotus blooms from heaven. Out of admiration he composed the lines: "Twcforces preserve between the World and the Heaven; Nine lotuses blossom on the Jiuhua Mountain. "Since then the mountain has been attracting men of letters throughout the ages, and thus Jiuhua obtained its fame.第二章中国文史小常识1、谥号是古代对死去的人按其生平事迹评定后，给予褒贬或屿的称号，谥号可与庙号结合，或为全称的组成部分，也可独立使用。
中国古代十大名曲有先秦的琴师伯牙的《高山流水》；汉魏时期嵇康的《广陵散琴曲》；明朝的《平沙落雁》；古曲《梅花三弄》楚汉战争时期的《十面埋伏》；古乐曲《夕阳萧鼓》后编成丝竹乐曲《春江花月夜》；历代传谱的《渔樵问答》汉末汉文姬的《胡笳十八拍》；汉代的《汉宫秋月》；春秋时期晋国师旷的《阳春白雪》。
补充概括：1、高山流水传说先秦的琴师伯牙一次在荒山野地弹琴，樵夫钟子期竟能领会这是描绘“巍巍乎志在高山”和“洋洋乎志在流水”。
伯牙惊曰：“善哉，子之心与吾同。
”子期死后，伯牙痛失知音，摔琴断弦，故有高山流水之曲。
《高山流水》一曲被录入金唱片上，于1977年8月22日发射到太空，向宇宙星球的高级生物传道中华民族的智慧和文明信息。
2、广陵散据《琴操》记载：战国聂政的父亲，为韩王铸剑，因延误日期，而惨遭杀害，聂政立志为父亲报仇，入山学琴十年，身成绝技，名扬韩国。
韩王召他进宫演奏，聂政终于实现了刺杀韩王的报仇夙愿，自己也毁容而死。
后人根据这个故事，谱成琴曲，慷慨激昂，气势宏伟，为古琴著名大曲之一。
据《琴议》记载：嵇康非常喜爱《广陵散》，经常弹奏它，以致招来许多人前来求教，但嵇康概不传授。
死前索琴弹奏此曲，并慨然长叹：“《广陵散》如今绝矣”。
南京西善桥南朝墓出土模制嵇康画像砖，描绘了嵇康席坐抚琴，气宇昂轩的形象。
3、平沙落雁明朝此曲称《落雁平沙》。
曲调悠扬流畅，通过时隐时现的雁鸣，描写雁群降落前在天空盘旋顾盼的情景。
对于曲情的理解，有“取清秋寥落之意，鸿雁飞鸣”来描写秋天景物的；有“取秋高气爽，风静沙平，云程万里，天际飞鸣，借鸿鹄之远志，写逸士之心胸”的；也有从鸿雁“回翔瞻顾之情，上下颉颃之态，翔而后集之象，惊而复起之神”。
“既落则沙平水远，意适心闲，朋侣无猜，雌雄有叙”，发出世事险恶，不如雁性的感慨的。
现在流传的多树是七段，主要的音调和音乐形象大致相同，旋律起而又伏，绵延不段，优美动听；基调静美，但静中有动。
4、梅花三弄曲中泛音曲调在不同徽位上重复了三次，故称“三弄”。
