中国文化(英语).ppt

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1、Chinese society and Culture,Coverage,1.Wisdom and Beliefs1.1 Confucian Thought on Heaven and Humanity1.2 Laozis Philosophy of Non-action1.3 Sunzis Art of War:Source for All Books on War1.4 The Temple of Heaven:Reverence(虔敬）with Awe and Gratitude1.5 Eco-awareness in Traditional Chinese culture,2.Crea

2、tivity and Exchange2.1 Chinese Characters:Poetic Symbols（诗意符号）2.2 The Silk Road2.3 Openness of the Great Tang2.4 ZhengHes Voyages to the Western Seas2.5 The Great Wall2.6 The Forbidden City:Glorious and Awe-inspiring（令人起敬畏心的）,3.Art and Aesthetics（美学）3.1 Music:Govern（管理）the Country,Nourish（滋养）the Min

3、d3.2 Spiritual Essence（实质）in Bronzeware（青铜制品）3.3 A Silent Army3.4 The Eternal（永久的）Smile of the Buddha（佛像）3.5 Flying Strokes（笔）of Calligraphy（书法）,3.6 The Charm（魅力）of Ink and Wash（水墨画）3.7 Porcelain（瓷器）-Calling Card of Chinese Culture3.8 Gardens South of the Yangtze River3.9 Peking Opera（京剧）:Artistry o

4、f Performers,3.10 A Variety of Splendid Folk Arts（民间艺术）,4.Folk Customs（民间风俗）4.1 Urban Customs in A Riverside Scene at Qingming Festival（清明上河图）4.2 Customs and Charms of Old Beijing4.3 Modern Glamour（魅力）of Old Shanghai4.4 Traditional Costumes（服饰）,4.5 Culinary（烹饪）Delights in China4.6 Life With Fragrant

5、（香）Tea4.7 Civil Residences in Deep Alleys（胡同）4.8 Martial Arts（武术）and Cuju（蹴鞠）,1.Wisdom and Beliefs,Q:Human beings have only one home under Heavens.How should we arrange our domestic lives and live together in harmony?,1.Chinese culture regards human life aspart of nature,and the only way for us to s

6、urvive is to live in harmony（和谐）with nature.Note1:,2.Chinese culture emphasises on harmonious human relationships.Note:2 3.Chinese stresses self-reflection.Note3:,枫树,满足,1.1 Confucian Thought on Heaven and Humanity,Q:What do you know about Confucius(Kongzi)?1.His life note4:1 2 2.His influence note5:

7、,论语,注解,1.1.1 On Heaven,Q:What is“Heaven”according to you?Q:What is“Heaven”according to Confucius?“Heaven does not speak in words.It speaks through the rotation of four seasons and the growth of all living things”.Note6:,Q:Whats the relationship between Heaven nature and humans?nature and humans Note

8、7“Way of Heaven”Note8“Virtue of Heaven”Note9“Heavenly Mission”Note10Q:How should humans treat Heaven?Note11Q:Whats our sacred mission in the 21st century?Note12,1.1.2 On People,Q:How should people treat each other according to confucius?Note13Q:What is ren according to Confucius?Note14:1 2 3 Q:How s

9、hould people love each other?Note15:1 2,Q:Whats li?Note16 Q:Confucius regarded burial rituals and ancestral worship rituals important,may you explain why?Note17:1 2,1.2 Laozis Philosophy of Non-action,Q:What do you know about Laozi?Note18:1 2 Q:What do you know about Laozi or Dao de jing?Note19:1 2,

10、条、长片,Q:What is Laozi“Naturalness”?Note 20:1 2Q:What is his“Non-action”?Note 21:1 2Q:What is your understanding of“Great ingenuity(智）appears to be stupidity”?Note 22:1 2,Q:What do you know about his“Non-contention”?Note 23:1 2Q:Can you explain the meaning of his“Returning to a Newborn State”?Note 24:

11、1 2Q:Whats your idea about the progress of modern civilization？Note 25:1 2 3,1.3 Sunzis Art of War:Source for All Books on War,Q:What do you know about Sunzi?Note 26 Q:What do you know about Sunzi bingfa?Note27:1 2,Case“planning before going to war”.Please specify it?Note28:1 2 3Case“One can fight a

12、nd win a hundred wars if one knows both oneself and the enemy.”Please specify it?Note29:1 2 3 4Case“Winning a war without fighting it.”Please specify it?Note30:1 2 3 4 5,Read the following quotations and analyze the practical significance?Note 31“The use of force is a matter of life or death for the

13、 soldiers,the people and the country.”“a wise ruler must handle matters of war with extreme care,and good commanders and generals must handle them with the greatest caution as well.This is the cardinal principle for safeguarding the country and the army.”,Note1:the fundamental significance(重要作用)of c

14、ivilization lies in the creation of a peaceful world,which also requires avoiding conflict(冲突）between humans and nature.Instead of dictating to(把自己强加于)nature,people should hold nature in awe(敬畏)and gratitude(感激).,Note 2:an individual can not live without community and society.Thus chinese culture st

15、rives to build a world of harmony based on friendship between individuals,mutual assistance between families,and respect between nations.,Note 3:people should not only understand the external world（外在世界）,but also and more importantly,improve their internal state of mind（内心）.Only after humans have cl

16、eared away any intentions of combating nature（同自然斗争）,are we able to live up to（符合）the philosophy of living in harmony with nature.,Note 4:Confucius(551-479),known in China as Kongzi,given name Qiu and alias（别名）Zhongni,was a native of Zouyi(present-day Qufu in Shandong Province)of the State of Lu dur

17、ing the Spring and Autumn Period(770-476 BC).A great thinker,educator and founder of Confucianism（孔教,儒教）,Confucius is an ancient sage（圣人,智者,哲人）to the Chinese people.His words and life story were recorded by his disciples(弟子)and their students in The Analects(Lunyu),Note 5:an enduring classic of Chin

18、ese culture,The Analects has influenced all thinkers,writers and politicians in the over-2000-year-long history of China after Confucius.No scholar could truly understand this long-standing culture or the inner world of the ancient Chinese without this book.,Note 6:in the Shang(1600-1046BC)and Zhou(

19、1046-256 BC)dynasties,the prevalent(普遍流行的)concept of“Heaven”was that of a personified god.Generally,Confucius regarded“Heaven”as nature.Heaven equaled nature in the eyes of Confucius.,Note 7:Nature was not separate from humans;instead,it was the great world of life and the process of creation of lif

20、e.Human life was part and parcel(极为重要的部分)of nature as a whole.,Note 8:The process of life creation was the“way of Heaven.”In the Book of Changes(Yijing),it stated“Continuous creation of life is change.”,Note 9:Heaven became the source of all living things and the source of all values.This was the“vi

21、rtue of Heaven.”Thus,the Book of Changes(Yijing)said,“The great virtue of Heaven and Earth is creating life.”,Note 10:In the natural process of creation of life,Heaven had its inner purpose in creating all things as well as protecting and improving life.Heaven had originated（创造）humanity,and humans w

22、ere 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.,Note11:Confucian“Heaven”also had a certain sacred（神圣）element,which was related to it being the source of life.Thus Confucius required people to hold Heaven i

23、n awe.He says that a person of virtue must respect his heavenly mission,listen to and live out the purpose of Heaven by caring for and improving life.,Note 12:In the 21st century,the Confucian caveat(告诫）of“standing in awe of the ordinances（指示）of Heaven”still holds true,as human society begins to pay

24、 greater attention to ecological civilization.Humans should indeed listen to the voice of nature,respecting and loving it as the world of life.This is our sacred mission and gives value to all human life.,Note13:Ren(仁)and li（礼）are the two core concepts（核心概念）of Confucius doctrine（信条）about people.,Not

25、e14:When his student Fan Chi asked him about ren,Confucius replied,“Love of people.”This is Confucius most important interpretation（解释）of ren.Love for the people is universal love.Confucius further emphasized that this kind of love should“begin with the love of ones parents.”He believed no one could

26、 love people in general if they did not even love their own parents.,The Doctrine of the Mean(Zhongyong)quotes Confucius as saying,“The greatest love for people is the love of ones parents.”He also said,“Children should not travel far while their parents are alive.If they have no choice but to do so

27、,they must retain（保持）some restraint（限度）.”He did not mean that children should not leave their parents at all.,What he meant was that children should not make their parents anxious about them while away from home.Confucius said again,“Children should think often of the age of their parents.They shoul

28、d feel happy for the health and longevity（长寿）of their parents.They should also feel concern for the aging of their parents.”,Note 15:Confucius said,“One should be aware that other people may have similar desires as oneself.While fulfilling ones desires,allow others to fulfill their desires as well.”

29、He further said,Do not do toward others anything you would not want to be done to you.”,Thus from oneself to ones 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 ones parents,loving the people,loving eve

30、rything in the world.”,Note 16:Li refers to rituals,traditions and norms in social life.,Note 17: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（并入）the l

31、imitless life of nature;the individual dream of eternal life（长生）can thus come true.,Through burial rituals（葬礼）and ancestral worship rituals（祖先崇拜),people are able to experience the everlasting continuity of life,appreciating the value and meaning of life.This gives people metaphorical solace(安慰）.,Not

32、e 18:Laozi,or Lao Dan-was generally believed as a recluse（隐士）who lived during the Spring and Autumn Period(770-476 BC).Few records have survived（留下）about Lao Dan,who was said to have once held a low civil position in the royal court,in charge of the archival（档案）records of the Zhou Dynasty(1046-256 B

33、C).,Yet,due to his great learning,even Confucius was said to have traveled miles to consult him.,Note 19:Laozi(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).It becam

34、e the basis of Daoism,the school of philosophy parallel（平起平坐）to Confucianism in ancient China.,Many of Laozis enlightening（启蒙）views are based on his philosophy of naturalness and non-action.,Note 20:“Naturalness”is an important concept of Laozis philosophy.It refers to a natural state of being,an at

35、titude 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

36、 human will,and humans should not try to change anything natural.Laozi admonished（劝解）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.,Note 21:“Non-action”is another important concept of Laozis philosophy.

37、It is the guarantee（保证）of“naturalness.”Laozi said,“(Dao or the Way)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（否认）human creativity.,What he meant is that human enterprises（进取）should be built on the b

38、asis of naturalness,not on any attempts（企图）to interrupt the rhythm（节奏）of nature.Human creativity should be in compliance（遵从）with the ways of nature.,Note 22:Laozi said,“Great ingenuity appears to be stupidity.”This is the essence（本质）of“naturalness”and“non-action.”“Great ingenuity”refers to the highe

39、st level of ingenuity,arising so naturally that it does not resemble ingenuity at all.Ingenuity can be achieved through human effort,but“great ingenuity”is superior to ordinary ingenuity.,To Laozi,resorting to deceit is true futility and would accomplish just the opposite result.Those who intend to

40、play tricks are not genuine and therefore are not natural.Deceit is detrimental（有害）to naturalness and to the harmony of life.,Note 23:According to Laozi,war springs from humanitys bloated（膨胀的）desires.Conflict arises out of peoples struggles to satisfy their desires,and conflict escalates（巨变）into war

41、.Therefore,Laozis philosophy is based on“non-contention.”To him,human striving and competitive strife（斗争）is the root cause of decline;desiring nothing is the natural way of life.,Laozi said,“Aware of the strong,one should remain weak.”Remaining weak is not only the way to prosperity（繁荣）,but also the

42、 way to preserving life.The way of the weak is the best way to avoid conflict.,Note 24:Laozi saw the world as a madding crowd of vanity（名利）.He chose to live a simple,quiet life,and to keep his mind undisturbed（平静）in the face of temptation（诱惑）.He said he would rather remain a“newborn baby.”The state

43、of the newborn is free of any knowledge,desire,impurity（肮脏）or falsehood（虚伪）.,When human beings come into the world,they gradually acquire external（外在的）knowledge and accept social norms（规范）,along with the growth of their bodies.Step by step,their originally pure minds become tainted（沾染）with chaotic（躁

44、动的）colors.As humans mature,they become more and more hypocritical（虚伪）.The process of acculturation（文化传入）is the process of losing ones true self.,Note25:To Laozi,civilization is to a certain degree a departure（远离）from the“true self.”The development of human culture is a process of“decoration”（装饰）:clo

45、thing as decoration of the body,houses as decoration of the way of living,language as decoration of communication,and state politics as decoration of human organization.,Such“decorations”often turn into bloated（膨胀的）desires.Desire-driven,human beings fight and deceive（欺骗）one another,leading to war.Bl

46、oated desire has damaged the external world as well as poisoned（腐蚀）the human mind.,Laozi said,“Beautiful colors blind the eyes,complex music harms the ears,rich flavors（香味）numb（麻木）taste,while riding and hunting madden the mind.”Desire disturbs peace of mind.If immersed（沉浸）in a sea of desire,in the e

47、nd humans would be submerged.（淹没）,Note 26:Sun Wu,respectfully（也）called Sunzi,was born sometime between 550 and 540 BC,or toward the end of the Spring and Autumn Period(770-476 BC).He was a native of the State of Qi but later moved to the State of Wu,where he became the kings trusted strategist（军事家）.

48、,Note 27:Sunzis Art of War(Sunzi bingfa),is an ancient classic（古典）on war.It consists of 13 chapters in about 6,000 characters.It represents the theories of war of the Sunzi School originated（起源于）by Sun Wu.Of the more than 3,000 books on war from the pre-Qin(before 221 BC)period to the Qing Dynasty(1

49、616-1911),Sunzis Art of War stands out as the greatest classic.,It excels over the other books in terms of strategy design,philosophical grounding（基础）and in tactical application（战术使用）.Over the centuries it has been respected as“the source for all books on war.”,Note 28:“Planning before going to war.

50、”Before entering a war,one must compare and analyze all factors of both sides.These mainly include:morale（士气）,climate,terrain（地形）,commanders（指挥）,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,while one withou