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2023-06-20T15:44:26Z

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=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

===Reference===
[1]Benjamin Machael Giaimo. (2020). Confucius Americanus: The Junzi (The Confucian Superhero) Headline-s a New American Slang Translation of ''the Analects''. ''International Communication of Chinese Culture'' 2020:31-51.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening.

1)Firstly, the author searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers.

2)Then, the auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1).

3)After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references.

4)Finally, after further reading the abstracts and scrutinizing the papers, 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

===1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics===

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

===2. Definition of Scientific and Technological Canons===

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

===3. History of English Translation of Scientific and Technological Canons===

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

===4. Translation Strategies for Scientific and Technological Classics===

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

===5. The Status Quo of Dissemination of Scientific and Technological Canons===

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few popular scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition)18(06):24-32.

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators(05):53-57+94.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921） [Tracing, Distribution and Influence of Ancient Chinese Scientific and Technological Classics in English Translation (1736-1921)]. 图书馆论坛 Library Tribune 42(10):141-149.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences)20(02):79-85.

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators(03):70-74.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal 36(02):54-57.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication(12):38-44.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences(02):150-161.

20230630 final exam 04

2023-06-20T15:42:49Z

Chen Jing 1: /* Ⅰ. Research Methods and Steps */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening.

1)Firstly, the author searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers.

2)Then, the auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1).

3)After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references.

4)Finally, after further reading the abstracts and scrutinizing the papers, 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

===1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics===

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

===2. Definition of Scientific and Technological Canons===

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

===3. History of English Translation of Scientific and Technological Canons===

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

===4. Translation Strategies for Scientific and Technological Classics===

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

===5. The Status Quo of Dissemination of Scientific and Technological Canons===

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition)18(06):24-32.

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators(05):53-57+94.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921） [Tracing, Distribution and Influence of Ancient Chinese Scientific and Technological Classics in English Translation (1736-1921)]. 图书馆论坛 Library Tribune 42(10):141-149.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences)20(02):79-85.

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators(03):70-74.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal 36(02):54-57.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication(12):38-44.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences(02):150-161.

20230630 final exam 04

2023-06-20T15:38:01Z

Chen Jing 1: /* Ⅰ. Research Methods and Steps */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening.

1)The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers.

2)The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1).

3)After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references.

4)Finally, after further reading the abstracts and scrutinizing the papers, 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

===1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics===

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

===2. Definition of Scientific and Technological Canons===

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

===3. History of English Translation of Scientific and Technological Canons===

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

===4. Translation Strategies for Scientific and Technological Classics===

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

===5. The Status Quo of Dissemination of Scientific and Technological Canons===

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition)18(06):24-32.

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators(05):53-57+94.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921） [Tracing, Distribution and Influence of Ancient Chinese Scientific and Technological Classics in English Translation (1736-1921)]. 图书馆论坛 Library Tribune 42(10):141-149.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences)20(02):79-85.

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators(03):70-74.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal 36(02):54-57.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication(12):38-44.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences(02):150-161.

20230630 final exam 04

2023-06-20T15:37:05Z

Chen Jing 1: /* Ⅰ. Research Methods and Steps */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening.

1)The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers.

2)The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1).

3)After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references.

4)Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

===1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics===

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

===2. Definition of Scientific and Technological Canons===

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

===3. History of English Translation of Scientific and Technological Canons===

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

===4. Translation Strategies for Scientific and Technological Classics===

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

===5. The Status Quo of Dissemination of Scientific and Technological Canons===

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition)18(06):24-32.

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators(05):53-57+94.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921） [Tracing, Distribution and Influence of Ancient Chinese Scientific and Technological Classics in English Translation (1736-1921)]. 图书馆论坛 Library Tribune 42(10):141-149.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences)20(02):79-85.

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators(03):70-74.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal 36(02):54-57.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication(12):38-44.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences(02):150-161.

20230630 final exam 04

2023-06-20T15:36:02Z

Chen Jing 1: /* Ⅰ. Research Methods and Steps */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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[21]Zhang Xiaoman & Bian Zhenxiang张小曼, 卞珍香. (2021).《论语》英译新动向：从译者合作到跨媒介传播 [New Fronties of the English of ''Lunyu'': From Cooperative Translation to Cross Media Communication]. 重庆工商大学学报(社会科学版) ''Journal of Chongqing Technology and Business University(Social Science Edition)''

[22]Zhang Xiaoman & Sun Xiaolu张小曼, 孙晓璐. (2022). 辜鸿铭《论语》英译主体“同质语境”中的对话 [Dialogue in the "Homogenous Context" of the English translation of ''the Analects'' by Gu Hongming]. 中国翻译 ''Chinese Translators Journal'' 43.06(2022):92-99.

[23]Zhang Zheng & Hu Wenxiao张政, 胡文潇. (2015).《论语》中“天”的英译探析——兼论其对中国文化核心关键词英译的启示 [An Analysis of the English Translation of "Tian" in ''the Analects of Confucius'' -- and Its Enlightenment to the English Translation of the Key Words of Chinese Culture]. 中国翻译 ''Chinese Translators Journal'' 36.06(2015):92-96.

[24]Zhao Chao 赵超. (2021). 传播中的误译：亚瑟·韦利《论语》英译研究 [Mistranslation in Circulation: A Study of Arthur Waley's Version of ''Lun Yu'']. 北京外国语大学 Beijing Foreign Studies University.

=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. 1)The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. 2)The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). 3)After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. 4)Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

===1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics===

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

===2. Definition of Scientific and Technological Canons===

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

===3. History of English Translation of Scientific and Technological Canons===

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

===4. Translation Strategies for Scientific and Technological Classics===

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

===5. The Status Quo of Dissemination of Scientific and Technological Canons===

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

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20230630 final exam 04

2023-06-20T15:29:29Z

Chen Jing 1: /* Ⅱ. Findings and Analysis */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

===1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics===

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

===2. Definition of Scientific and Technological Canons===

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

===3. History of English Translation of Scientific and Technological Canons===

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

===4. Translation Strategies for Scientific and Technological Classics===

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

===5. The Status Quo of Dissemination of Scientific and Technological Canons===

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition)18(06):24-32.

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators(05):53-57+94.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921） [Tracing, Distribution and Influence of Ancient Chinese Scientific and Technological Classics in English Translation (1736-1921)]. 图书馆论坛 Library Tribune 42(10):141-149.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences)20(02):79-85.

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators(03):70-74.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal 36(02):54-57.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication(12):38-44.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences(02):150-161.

20230630 final exam 04

2023-06-20T15:25:26Z

Chen Jing 1: /* Ⅱ. Findings and Analysis */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

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===Ⅱ. Findings and Analysis===

1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

2. Definition of Scientific and Technological Canons

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

3. History of English Translation of Scientific and Technological Canons

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

4. Translation Strategies for Scientific and Technological Classics

Before the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

5. The Status Quo of Dissemination of Scientific and Technological Canons

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

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20230630 final exam 04

2023-06-20T15:10:28Z

Chen Jing 1: /* References */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

2. Definition of Scientific and Technological Canons

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

3. History of English Translation of Scientific and Technological Canons

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

4. Translation Strategies for Scientific and Technological Classics

B efore the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

5. The Status Quo of Dissemination of Scientific and Technological Canons

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition)18(06):24-32.

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators(05):53-57+94.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921） [Tracing, Distribution and Influence of Ancient Chinese Scientific and Technological Classics in English Translation (1736-1921)]. 图书馆论坛 Library Tribune 42(10):141-149.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences)20(02):79-85.

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators(03):70-74.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal 36(02):54-57.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication(12):38-44.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences(02):150-161.

20230630 final exam 04

2023-06-20T14:54:58Z

Chen Jing 1: /* References */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

2. Definition of Scientific and Technological Canons

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

3. History of English Translation of Scientific and Technological Canons

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

4. Translation Strategies for Scientific and Technological Classics

B efore the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

5. The Status Quo of Dissemination of Scientific and Technological Canons

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角 [Some Reflections on the Translation and Interpretation of Chinese Scientific and Technological Classics in the Last 20 Years -- A Theoretical Perspective of Communication Studies]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University( Philosophy and Social Science Edition).

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径 [Communication Paths in the Translation of Ancient Chinese Scientific and Technological Canons]. 当代外语研究 Contemporary Foreign Languages Studies .

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播 [English Translation of Scientific and Technological Classics in the Library of Chinese Classics and the Overseas Circulation of Chinese Culture]. 上海翻译 Shanghai Journal of Translators.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921）. 图书馆论坛 Library Tribune.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策 [On the Problems and Solutions of Chinese Scientific and Technological Translation Research in the Contemplation Period]. 西南交通大学学报(社会科学版) Journal of Southwest Jiaotong University (Social Sciences).

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策 [English Translation of Chinese Classics: Achievements, Problems and Responses]. 外语教学理论与实践 Foreign Language Learning Theory and Practice．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择 [English Translation of Ancient Scientific and Technological Classics - Choice of Text, Style and Translation Method]. 上海翻译 Shanghai Journal of Translators .

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究 [A Moderately Thick Translation to Convey the Meaning through Images: A Study on the English Translation Strategy of the Scientific and Technological Classic ''Tiangong Kaiwu'']. 中国科技翻译 Chinese Science & Technology Translations Journal.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析 [Analysis of the Status, Problems and Responses of China's Scientific and Technological Classics Publishing Business]. 科技与出版 Science-Technology & Publication.

Lin Guangyun 林广云, Wang Yun 王贇, Shao Xiaosen 邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建 [Research on the Overseas Circulation of Chinese Scientific and Technological Classics in Translation and the Construction of Circulation Paths]. 湖北社会科学 Hubei Social Sciences.

20230630 final exam 04

2023-06-20T10:19:11Z

Chen Jing 1: /* Ⅲ. Major Problems and Solutions */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

2. Definition of Scientific and Technological Canons

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

3. History of English Translation of Scientific and Technological Canons

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

4. Translation Strategies for Scientific and Technological Classics

B efore the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

5. The Status Quo of Dissemination of Scientific and Technological Canons

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the specific studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角. Journal of Yanshan University( Philosophy and Social Science Edition) 燕山大学学报(哲学社会科学版).

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径. Contemporary Foreign Languages Studies 当代外语研究.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播. Shanghai Journal of Translators 上海翻译.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921）. Library Tribune图书馆论坛.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策. Journal of Southwest Jiaotong University (Social Sciences) 西南交通大学学报(社会科学版).

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策. Foreign Language Learning Theory and Practice 外语教学理论与实践．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择. Shanghai Journal of Translators 上海翻译.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究. Chinese Science & Technology Translations Journal 中国科技翻译.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析. Science-Technology & Publication 科技与出版.

Lin Guangyun林广云, Wang Yun王贇, Shao Xiaosen邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建. Hubei Social Sciences湖北社会科学.

20230630 final exam 04

2023-06-20T10:17:17Z

Chen Jing 1: /* 202270081627 陈婧 Chen Jing 英语笔译(English translation) */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese also made lots of findings and invented many technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely connected to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍英译受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

[[File:Figure 01.jpg]]

[[File:Figure 02.jpg]]

[[File:Figure 03.jpg]]

===Ⅱ. Findings and Analysis===

1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

2. Definition of Scientific and Technological Canons

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

3. History of English Translation of Scientific and Technological Canons

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

4. Translation Strategies for Scientific and Technological Classics

B efore the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

5. The Status Quo of Dissemination of Scientific and Technological Canons

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the special studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

Liu Yingchun 刘迎春, Wang Haiyan 王海燕. (2017). 关于近20年中国科技典籍译介研究的几点思考——传播学的理论视角. Journal of Yanshan University( Philosophy and Social Science Edition) 燕山大学学报(哲学社会科学版).

Wang Hong 王宏, Liu Xingfeng刘性峰. (2018). 中国古代科技典籍翻译的传播学路径. Contemporary Foreign Languages Studies 当代外语研究.

Wang Yan王燕, Li Zhengshuan李正栓. (2020). 《大中华文库》科技典籍英译与中国文化对外传播. Shanghai Journal of Translators 上海翻译.

Wang Yanmeng 王烟朦, Sun Xianbin 孙显斌. (2022). 中国古代科技典籍英译文献之溯源、流布与影响（1736-1921）. Library Tribune图书馆论坛.

Mei Yangchun 梅阳春. (2019). 论中国科技翻译研究思索期的问题与对策. Journal of Southwest Jiaotong University (Social Sciences) 西南交通大学学报(社会科学版).

Nida, Eugene. (2001). Language and Culture. Shanghai:Shanghai Foreign Language Education Press．

Nord, Christinane. (2001). Translation as a Purposeful Activity:Functionalist Approaches Explained. Shanghai:Shanghai Foreign Language Education Press.

Wang Hong 王宏. (2012). 中国典籍英译:成绩、问题与对策. Foreign Language Learning Theory and Practice 外语教学理论与实践．

Mei Yangchun梅阳春. (2014). 古代科技典籍英译——文本、文体与翻译方法的选择. Shanghai Journal of Translators 上海翻译.

Yu Wengang 宇文刚. (2023). 适度厚译，借象传意——科技典籍《天工开物》英译策略研究. Chinese Science & Technology Translations Journal 中国科技翻译.

Huang Qingbin 黄庆斌, Xu Cheng 徐诚. (2022). 我国科技典籍整理出版事业现状、问题及对策分析. Science-Technology & Publication 科技与出版.

Lin Guangyun林广云, Wang Yun王贇, Shao Xiaosen邵小森. (2020). 中国科技典籍译本海外传播情况调研及传播路径构建. Hubei Social Sciences湖北社会科学.

20230630 final exam 04

2023-06-20T10:11:03Z

Chen Jing 1: /* 202270081627 陈婧 Chen Jing 英语笔译(English translation) */

=202270081682 周晓兰 Zhou Xiaolan 英语笔译(English translation)=
==On the English Translation of ''the Analects of Confucius'' and Its Communication Effect==
<center>Zhou Xiaolan, 202270081682</center>
===Abstract===
The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world. In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As one of the important ways for Chinese culture to go global, Chinese classics translation has become an essential part of cultural exchanges between China and the West. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review, taking into account the most often cited and most recent papers in English and Chinese.

===Key Words===
English Translation of ''the Analects of Confucius''; Chinese Classics Translation; Communication Effect; China's "Going out" Policy; Cultural Identity

===《论语》英译及其传播效果研究===

===摘要===
《论语》是反映中国古代儒家思想的经典之作，其翻译目的是传播中国传统思想和博大文化，促进世界不同文化之间的沟通和交流。《论语》在西方世界的传播历史也是中西文化交流历史的见证。近年来，中国文化走出去已然成为我国提升国际传播能力，彰显文化影响力的重要窗口。作为中国文化走出去的重要形式，中国文化典籍的译介成为中西方文化交流的重要内容。作为中国文化典籍的代表之作，《论语》根植于传统哲学思想，是传播中国智慧的有力工具。因此，本文在介绍《论语》及其英译状况的基础上，选取引用较多及较新的相关中英文文献，对《论语》的英译研究及传播效果进行系统综述。

===关键词===
《论语》英译；中华典籍外译；传播效果；中国文化走出去；文化身份

===Introduction===
Culture is crucial for a nation because it affects not only the mindset of the nation, but also the thought and behavior of every member of the nation. In the process of cross-cultural communication, it is of great practical significance to fully understand the roots, inheritance and development of different cultures (Miao Ruixue, 2022). As an important carrier for the inheritance and development of Chinese culture, Chinese classics embody the essence of China's splendid culture for more than 5, 000 years and present the values in Chinese traditional culture. Chinese classics translation is an important part of the dissemination of Chinese culture and one of the important methods to improve China's international communication capacity (Wang Yuan, 2022).

As an important component of Chinese classics, ''the Analects of Confucius'' has exerted profound influences on Chinese civilization. Compiled by Confucius and his disciples, ''the Analects of Confucius'' is a collection of aphorisms and historical anecdotes, embodying the basic values of the Confucian tradition: learning, morality, ritual decorum, and filial piety. Along with other intellectual achievements that have been generated in the formulation and development of the Chinese nation, ''the Analects of Confucius'' records the Chinese nation's spiritual activities, rational thinking and cultural achievements in building their homeland, reflects spiritual pursuits of the Chinese nation, and provides a key source of nutrition for the survival and continuous growth of our nation. At the opening ceremony of the International Conference in Commemoration of the 2,565th Anniversary of Confucius' Birth and the fifth Congress of the International Confucian Association, President Xi Jinping said that studying Confucius and Confucianism is an important approach to understanding the national characteristics of the Chinese as well as the historical roots of the spiritual world of the present-day Chinese. The translation of ''the Analects of Confucius'', which is the embodiment of Confucian ideas, aims to disseminate traditional Chinese thought and profound Chinese culture, and promote communication and exchanges between different cultures in the world.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in traditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. The translation of the Analects of Confucius followed the mission, trade, and foreign expansion of Western countries. Western missionaries who came to China at the end of the 16th century were the first to translate ''the Analects'' into Latin, and the Latin translation was later translated into English and French. With the deepening of cross-cultural communication, the Chinese wisdom in the Analects of Confucius has been noticed by the world. As the essence of Chinese thought, ''the Analects of Confucius'' has exerted significant influence not only on the thoughts and culture of Chinese nations, but also on world civilization. In recent years, more importance has been attached to the translation of Chinese classics and their translation studies due to the rising attention on Chinese culture and the enhancement of China's international status. It is also true of the research on the English translation of ''the Analects of Confucius'' (Xu Suxian, 2022). Therefore, on the basis of introducing ''the Analects of Confucius'' and its English translation, this paper is a systematic literature review of studies on the English translation of the Analects of Confucius, taking into account the most often cited and most recent papers in English and Chinese.

===A Review of Previous Studies on the English Translation and Communication Effect of ''the Analects of Confucius'' at Home and Abroad===
There are many studies on the English translation and communication effect of ''the Analects of Confucius'' at home and abroad. In this paper, the author searched published papers with the keywords of English translation of ''the Analects of Confucius'', Chinese classics translation, communication effect of ''the Analects of Confucius'' and divided these studies into four groups according to their research perspectives including comparative research of different translation versions, studies on keyword translation, studies on translator's subjectivity and translation strategy, studies on the English translation of ''the Analects of Confucius'' from the perspective of communication. In this part, a brief history of English translation of ''the Analects of Confucius'' and its communication effect will be introduced first. Then, the four groups of previous studies will be presented.
====A Brief Introduction to the History of English Translation of ''the Analects of Confucius''====
According to the cultural identity of the translators, this paper divides the history of the English translation of the Analects of Confucius into three periods.
During the beginning period, English translation and dissemination of the Analects of Confucius was mostly completed by missionaries. In the West, the English translation of the Analects was initiated by the Jesuits. The earliest translation of the Analects was Matteo Ricci's Latin translation in 1594, which became the elementary textbook for the Jesuits to study Chinese at that time. In 1687, the Belgian missionary Philippe Couplet published a Latin version of ''Confucius Sinarum Philosophus'' in Paris, and in 1691, the book was translated into English and published in London under the title ''The Morals of Confucius, A Chinese Philosopher''. However, it is not strictly an English translation of ''the Analects of Confucius''. From 1809 to 1910, Protestant missionaries began translating the Analects and spreading Confucianism to the West. Representative figures include Marshman, Rev. David Collie, James Legge, and William Edward Soothill.

In 1809, a stanza translation of ''the Analects'' by English Baptist missionary Marshman was published, the first English translation directly from the Chinese version. Rev. David Collie completed the translation of ''the Four Books'' in 1827, and his translation has become an important text for the western academic circle to study Chinese Confucianism. Rev. David Collie believed that the primary purpose of translating ''the Four Books'' into English is to improve Westerners' learning of Chinese knowledge. James Legge was the first one who had studied the Confucius classics systematically and who used "Analects" as the title of the English translation. One of the characteristics of Legge's translation is that he translated alomost literally, with the original text attached (Zhao Chao, 2021). Like other missionaries who translated Chinese classics, Legge wanted, through his translation, more missionaries to master the Chinese classics and learn about the morals, values and basic thoughts established by the ancient Chinese sages, thus to accomplish their mission to convey the voice of God. William Edward Soothill completed a new translation of ''the Analects'' in 1906. Having had an in-depth study of Confucianism, he believed that the wisdom of ancient Chinese thought was a reflection on the truth and a precious heritage of human culture.

During the development period, English translation and dissemination of ''the Analects of Confucius'' was attributed to Britain and American sinologists and Chinese translators.

One of the characteristics of the English translation in this period is that the identities of the translators are multiple. The translators include Chinese translators, sinologist translators such as Lionel Giles, and some translators from the religious circle, such as Allen Upward and William Edward Soothill. In 1898, two Chinese, Ku Hung-ming and Ma Yutong, joined the translators of ''the Analects of Confucius'', which broke the discourse hegemony of western missionaries and made a sound of Chinese people’s own interpretation of ''the Analects of Confucius'' to the world. Ku Hung-ming believed that missionaries represented by Legge have misinterpreted the Confucian classics, leading to misunderstanding and prejudice against Chinese civilization in the West. He firmly held the view that Chinese traditional culture can save China and the West. And he attempted to disseminate Chinese classics to the world through translation. In 1979, another Chinese scholar D.C. Lau’s translation of ''the Analects'' was published in New York. His translation is fluent and readable, conveying Chinese ideas subtly and accurately, and have become classics for understanding Chinese culture. Many sinologists have also devoted themselves to the translation of ''the Analects'' in this period. In 1907, the British sinologist Lionel Giles was the first Western scholar to translate ''the Analects'' into English. H.G. Creel was a pioneer in the field of Sinology in the United States and one of the few sinologists in the United States with a high level of knowledge of ancient Chinese, who emphasized the understanding of Chinese culture through ancient Chinese. Harvard Professor James R. Ware's translation of ''the Analects'', published in 1950, was the first fully translated offprint of ''the Analects'' by a native translator in the United States. In the 90s of the 20th century, with the rapid development of China, academic circles at home and abroad showed a stronger desire to study Chinese classics. Translations of the Analects have exploded, with several English translations published in 1990-2000.

Another noteworthy characteristic is that three influential figures in academic and intellectual circles published their translations of ''the Analects'' before the second world war. They are the famous poet of imagism, Ezra Pound(1937), Arthur Waley (1938), who gained his fame by translating ancient Chinese poems, and Lin Yuntang (1938), who is famous as one of the masters of the Chinese culture. Their translations of the Analects represent their identities respectively. Pound, who had experienced two world wars, lost faith in Christian civilization, believing that Confucianism was superior to Christianity, and that Chinese culture was rich in wisdom and could heal the devastated Western society (Zhao Chao, 2021).

In the new era, English translation and dissemination of ''the Analects of Confucius'' was presented in an innovative model. In this article, new era refers to the period from 2000 to the present. The translation and dissemination of ''the Analects'' in the new era is characterized by an innovative mode of multi-path and multi-modal, which is specifically manifested in national policy support, innovation of operation mechanisms and incentive measures, and improvement of communication effects (Fan Min, 2019).
The prominent feature of this period is that most of the translators are Chinese. Among them, some are famous translators such as Ding Wangdao and Xu Yuanchong, some are overseas Chinese such as Huang Jizhong, Adam Sia and David H. Li. What's more, some publishing houses in China also joined the publishing of translations of the Chinese classics, including ''the Analects''. And some publishig houses incorporated the classics translation of the Analects in their book series (Zhao Chao, 2021). During this period, some foreign translators, most of whom are American sinologists also devoted themselves to the study of Confucianism and published their translations of ''the Analects''. After the year of 2000, the English translations of the Analects completed by domestic and foreign translators include the translations of Edward Gilman Slingerland (2003), Xu Yuanchong (2005), Liu Weijian (2005), Pan Fuen & Wen Shaoxia (2005), Jin Peilin & Li Yasi (2006), Wu Guozhen (2012), Brian Bruya (2013), Annping Chin (2014), Shi Zhikang (2019), etc. In the past 20 years, there have been a large number of English translations of ''the Analects'', and each has its own characteristics.

====Previous Studies on Comparative Research of Different Translation Versions====
Through the search on the English translation of ''the Analects of Confucius'' as its title, it can be concluded that comparative research is an important aspect of relevant researches.

Michael Nylan surveyed the work of two aesthetes, Arthur Waley and Li Zehou, whose influential translations of ''the Analects of Confucius'' ascribed to Confucius have shaped approaches to the subject of myth, ritual, early history and religion for Anglophone and Sinophone readers. Michael Nylan argued that both read into ''the Analects'' a powerful "civilizing" message, premised on huge disparities between East and West, ancient and modern (Michael Nylan, 2013).

Yu Juan applied readability theory into translations of ''the Analects of Confucius'' in Chinese and English versions. With the application of readability formulas, Yu explained the readability statistics in two ways: the Flesch reading ease score and other Reading Level index. The two translated texts were compared in terms of four aspects: word numbers, lexical density, sentence numbers and average sentence length so as to find out the different degree of simplification in the translations. The findings showed that the readability of Roger Ames's translated texts is higher than James Legge's; hence is much more difficult to read. The simplification degree is in accordance with the readability result, which indicates that readability analysis results can be referenced for studying translation features like simplification (Yu Juan, 2014).

Through the methods of analyzing and comparing the cases in English versions of ''the Analects'' by Ku Hung-ming, James Legge and Wu Guozhen, Xiaojuan Peng summarized all process elements involved into the thinking path of translating Chinese Classics into English from general macro angle, in the supplementary sublimation of translation integrants from Partial Translation Theory by Holmes. That naturally deduces and extracts the possible existed interactive relationship among translators, source language, target language and the recipients. And Peng proposed universal applied thinking path schema of English translation for Chinese Classics in order to be referred for translation education, practices and studies (Xiaojuan Peng, 2018).

Fan Min attempted to explore how the ideological factors influence the cultural transmission of Confucianism through a comparative analysis of the translation of the key concepts in the five versions by James Legge and Ku Hung-ming, Lau, Ames & Rosemont, and Slingerland from the ideological perspective. Through comparison, Fan concluded that the translation and communication of ''the Analects'' is understood not only as a system of translator, translation process, translation strategy and English readers, but also as an interactive process between translation, communication and society, as well as a process closely related to culture, power, ideology and social life. (Fan Min, 2019).

Taking the two classic translations of ''the Analects of Confucius'' by Ku Hung-ming and Arthur Wiley as corpus, Lv Pengfei & Chen Daosheng adopted the qualitative and quantitative research method and the Analytic Hierarchy Process to compare the similarity and individuality of the translation style of the two versions according to the three levels of word, sentence, and discourse. And they believed that the differences between the two versions are related to non-linguistic factors such as the historical background and subjective initiative of the translator (Lv Pengfei & Chen Daosheng, 2021)

====Previous Studies on the Translation of Keywords====
Due to different cultural backgrounds and cross-cultural transformation from ancient Chinese to English, the translation of keywords plays a significant role in the translation of ''the Analects of Confucius'' and their successful translation serves as a key to understanding the core thoughts and social value in ''the Analects'' of Confucius at that time.

Zhang Zheng and Hu Wenxiao analyzed the translation of "Tian" and its enlightenment to the English translation of Chinese culture-loaded words. They probed into the cultural connotation of the word "Tian", compared and analyzed the translation of "Tian" in five translations with a focus on the translation of "Tian" as "God" by Ku Hung-ming and on the translation of "Tian" as "Heaven" by James Legge. Through the analysis from five aspects of the exact meaning, the difference between Chinese and Western philosophy, the terminological consistency, the reference to the previous translation, and culture communication, they proposed that "Tian" should be transliterated into "Tian" and annotations and explanations need to be added in certain contexts in order to be understood (Zhang Zheng & Hu Wenxiao, 2015).

Han Xing and Han Qiuyu compared the English translation of Junzi concept in Confucian culture in ''the Analects of Confucius'' by James Legge and Arthur Waley. Combining the implication and Confucian moral with the political culture in Junzi, they believed that from the etymological, translation and cultural perspective, the translation of "the superior" by James Legge can better reflect the connotation of Confucian culture (Han Xing & Han Qiuyu, 2016).

Cai Xinle explored the Chinese and English translation of "Wen" in ''the Analects of Confucius'' with the Dao of Yin and Yang as the methodology in the interpretation of "Ruism in terms of Ruism". He believed that the absence of the application of methodology at home in the field of the study of the translation of ''the Analects'', going astray in trying to acquire ledge in light of reason, can get its antidote in the Ruist view that sees the process of interpretation also as that of self-cultivation, steps needed for "becoming-a-person". With the "glossing-over-the-mistakes" (文过) and "the self-cultivation by means of rites and music" (文之以礼乐) in the text as examples, he analyzed and shed light on the problem. It is suggested that the Dao of Yin and Yang, implicated in the internalization as started in such a perspective, as it is to be taken as the supreme principle in expounding the scripture, enables its interpreters to come into the course of life itself (Cai Xinle, 2017).

Using examples comparing the sages and exemplars that Confucius upholds in ''the Analects'' to iconic Western characters from movies, comics, and contemporary literature—like ''Harry Potter, the Avengers, and Lord of the Rings''—Benjamin Machael Giaimo proposed a new American slang translation of the canonical Confucian text. He translated the term Junzi—the ideal Confucian gentleman at the center of the Analects who has internalized and embodies virtues like moral fortitude, politeness, love of learning, a sense of justice, and trustworthiness—as "superhero". The slang translation is a calculated effort to approximate the vernacular, colloquial context of the original Analects, something that it is lost in most academic and literary translations. Both the idea of Junzi as superhero and the slang help make this timeless text more contemporary and relevant to a young English-language audience while bringing back its fun and excitement, conveying the lively feeling of spirited Confucian discourse. In this manner, the context and life lessons become far more fun to read and easier to understand, and the timeless and timely wisdom of Confucius can have a positive influence extending to American youth today (Benjamin Machael Giaimo, 2020).

Dai Wei focused on the translation of "Tian", "Ming", "Gui", "Shen" in Confucius' religious view. Scholars' researches on key words mainly focus on the words "Ren", "Li" and "Junzi", and few scholars have sorted out the key words reflecting Confucius' religious thoughts. Starting from the four key words of "Tian", "Ming", "Gui", "Shen", which embody Confucius' religious thoughts, Dai analyzed the translation of these four key words by James Legge, Ku Hung-ming and Arthur Waley, compared the advantages and disadvantages of their translations, and discussed the appropriate translation methods, so as to promote Chinese culture to "go out" better (Dai Wei, 2022).

====Previous Studies on the Translation Strategy====
Translators are the major participants of translation activities and translation strategies they choose have great impacts on their translations which attract many scholars' attention.

Liu Baiyu, Hu Jun and Liu Xiaqing studied translation strategies of Chinese traditional cultural elements by taking the translation of a core word "Ren" in ''the Analects of Confucius''. ''The Analects'' is regarded as a representative work of Chinese traditional culture and its translation is widely studied by Chinese and foreign scholars. "Ren" is not only the core word of ''the Analects'', but also the central idea of Confucianism. By studying 5 translation strategies of cultural translation of ''the Analects'', as well as collecting and analyzing 16 examples of the translation of "Ren", the authors pointed out that a "harmonious translation strategy" should be adopted for translating Chinese traditional cultural elements. And they put forward that whether the harmonious translation strategy of transliteration plus annotation is suitable for translation needs to be verified in translation practice (Liu Baiyu, Hu Jun, Liu Xiaqing, 2011).

Tu Guoyuan and Xu Lei probed into the translation strategies of Ku Hung-ming's discourses and sayings of Confucius from a metonymic perspective based on the revelation of national culture. Starting from the three aspects of "cultural adaptation", "cultural common core" and "cultural default", they examined the intentional rewriting in the translation of ''the Analects'' by Ku Hung-ming from the perspective of metonymy, focusing on the translation strategy adopted by translators to highlight national culture in specific social and historical contexts. Through analysis, they found that to help readers understand the original text, Ku Hung-ming selected equivalent words in the target language to translate culture-loaded words in the original text and that Ku Hung-ming interpreted Confucian culture with the help of Western culture, which not only avoids misunderstandings caused by cultural differences, but also leaves a distinct personal mark for the translation, which is also a clear proof of the translator's self-presentation. They believed Ku Hung-ming's cross-cultural awareness makes his translation a better illustration of Confucian culture(Tu Guoyuan & Xu Lei, 2012).

Based on Lefevere's theory of rewriting and Verschueren's theory of adaptation, Xu Jun and Xiao Haiyan compared Legge's and Waley's translations of ''the Analects of Confucius'', explored the influence of ideology and poetics on the translation, and analyzed how translators make adaptive decisions in the manipulation of ideology and poetics. It is proved that the English translation of ''the Analects'' is the translators' initiative of rewriting the original work, which is a selective and adaptive process in the multi-layered context of the target language. The authors thought that the translation of classics should include both the manipulative factors and translators' initiative as well (Xu Jun and Xiao Haiyan, 2018).

Zhang Xiaoman and Sun Xiaolu focused on the dialogues in the homogenous context of the English translation of ''the Analects of Confucius'' by Ku Hung-ming. The authors believed that the English translation of ''the Analects of Confucius'' by Ku Hung-ming promotes the inter-subjective cyclic transformational dialogue relationship among the author, translator and reader, precisely under the connection of the "homogenous context". And they viewed Ku's translation as an good example to interpret Chinese culture (Zhang Xiaoman & Sun Xiaolu, 2022).

====Previous Studies on the English Translation of ''the Analects of Confucius'' from the perspective of communication====
It can be concluded that the comparative study of different versions of ''the Analects of Confucius'', the translation of key words and translation strategies have always been the focus of domestic and foreign scholars. And with the deepening of cross-cultural communication, scholars began to analyze the English translation from communication.

Zhang Meng and Dong Yan studied the translation and dissemination of ''the Analects of Confucius'' in English-speaking countries. They first analyzed the translation strategies of various translators, and explored their translation purposes and guiding ideology. They found that the translation of ''the Analects of Confucius'' by Western missionaries presents a strong religious purpose, and the traditional Chinese culture in their translations is often distorted and deformed and that sinologists love Chinese culture, but their translations are influenced by the prejudice of Western centrism and the theory of Western cultural superiority and that Chinese translators at home and abroad have been committed to the authentic translation and dissemination of Confucian culture embodied in ''the Analects of Confucius'', but the translation effect still has great room for improvement. In the end, the authors suggested that the English translation of ''the Analects of Confucius'' should be based on foreignization and supplemented by domestication, so as to study the receptive ability and psychology of English readers, and resolutely resist the various cultural controls from Western countries (Zhang Meng & Dong Yan, 2020).

To explore a way to promote the external communication of the translation of ''the Analects of Confucius'', Zhang Xiaoman and Bian Zhenxiang put forward new frontiers of English translation of ''the Analects of Confucius'': from cooperative translation to cross media translation. It can be concluded from the essay that after the epochal transformation from western centralism to multiculturalism, the English translation of ''Lunyu'' has changed from the Western sinologist's idea of "interpreting Confucianism by Jesuit" to the Chinese translator's insistence on the national cultural identity and the thinking on the proposition of the times. The authors held the view that translator cooperation plays an important role in the process of translating ''Lunyu'' into English, and the mode of cooperation, with Chinese translators as the main body, is an inevitable choice to enhance the image of the country and build the right of Chinese discourse, which is conducive to finding the commonness of cultural cognition in the cultural differences between China and the West. The multimodal translation of ''Lunyu'' is the integration of the intralingual translation of Chinese cultural classics, interlingual translation of western culture and the intersymbol translation between words and texts. It is an important means for ''Lunyu'' to gain the vitality of foreign countries and show the unique national cultural landscape of our country to the world in a new attitude. The external communication of the translation of ''Lunyu'' needs to find a way of communication that conforms to the cognitive law of the audience by means of science and technology. It can also take routes via electronics, networks, films, televisions and platforms and take advantage of the means of new media to build a dynamic multi-modal framework, and promote the popularization of the translation of Lunyu to more public readers (Zhang Xiaoman & Bian Zhenxiang, 2021).

Chu Changsheng and Gao Luyi studied the translator's subjectivity and the communication effect in the English translation of ''the Analects of Confucius''. According to the cultural identity of the translators, the authors divided the history of the English translation of ''the Analects of Confucius'' into three periods, and analyzed the choices of translators with different cultural identities in different historical contexts and the communication effects of their translations, so as to discuss how to better promote Chinese classics translation in the new era (Chu Changsheng & Gao Luyi 2022).

To sum up, domestic and foreign researches on the English translation of ''the Analects of Confucius'' are mainly focused on the translation of keywords and translation strategies. And with the deepening of cross-cultural communication, the communication effect in the English translation of ''the Analects of Confucius'' has attracted much attention.

===Conclusion===
The history of English translation of ''the Analects of Confucius'' reflects the collision and integration of Eastern and Western cultures, and presents a shift from Western-centrism to cultural pluralism. The English translation of ''the Analects of Confucius'' is the crystallization of Sino-Western cooperation and exchange. The history of English translation of ''the Analects of Confucius'' is also a history of cultural exchange between China and the west. In this process, China and the west constantly absorb the excellent achievements of each other's cultures to inject vitality into their own cultures. The main translators of ''the Analects'' have undergone a transition from Western missionaries and sinologists to Chinese translators. In any period of time, translators at home and abroad have made great contributions in the process of English translation and dissemination of ''the Analects of Confucius''. The communication mode of ''the Analects of Confucius'' has changed from text translation to today's diversified and multimodal translation methods which attract a wide range of readership. At the same time, Western readers' understanding of ''the Analects of Confucius'' is deepening with the continuous optimization of the translation. The English translation of ''the Analects of Confucius'' also arouses more people's interest in Confucianism, Chinese classics and Chinese culture in the West.

And on the basis of the review and analysis of the above literature, while affirming all the research results, we cannot ignore the problems and shortcomings in the study of English translation of ''the Analects'', which are mainly manifested in the following aspects. Firstly, the researches on English translation of ''the Analects'' mostly focuses on translation comparison, translation strategy and keyword translation, which leads to the lack of new research perspectives. However, the new research perspectives are crucial to the innovative development of the study of the English Translation of ''the Analects'' and the improvement of the level of the translation. Secondly, most studies only involve the conversion of languages, but neglect the political, cultural, ideological and other factors that are more important than language in the translation of classical works. Especially for ''the Analects of Confucius'', which combines philosophy and religion, the non-linguistic factors are more worthy of study. Thirdly, in recent years, although many scholars have begun to pay attention to the communication effect of ''the Analects'', the translations they study are more for domestic readers than for foreign readers. At the same time, although the literature review shows the influence and research value of ''the Analects'', in real life, the influence of ''the Analects'' on Western readers is extremely limited. Last but not least, Chinese classic translation has always been an important way for Chinese culture to go global. As a result, scholars pay more attention to how Chinese culture goes out, but ignore whether Chinese culture has really entered other countries.

Taking into account the shortcomings of the above studies, it is suggested that future studies of the English translation of ''the Analects'' can be carried out in four aspects to enhance its communication effect. The four aspects include target reader's reception of the text, the popularity of the translated text in foreign countries, the status of the translated text in foreign countries, and the influence of the translated text in foreign countries. The translation serves the readers, so only by carrying out research from the readers' perspective can Chinese culture truly enter the world stage.

In recent years, China's "going out" policy has become an important window for China to enhance its international communication capacity and highlight its cultural influence. As a symbol of the dissemination of Chinese classics, ''the Analects of Confucius'', rooted in tranditional philosophy, serves as a powerful tool to spread Chinese wisdom to the world. In the new era, the cause of English translation of ''the Analects'' is in the ascendant, and contemporary translators should take up the torch of their predecessors and take the translation of ''the Analects of Confucius'' to a new height while taking into consideration translation methods, target readers, publishing institutions, and news media, so as to enhance the influence of China's discourse, disseminate Chinese classics, and improve China's image. At the same time, scholars should also continue to break through the original boundaries, and continue to carry out more in-depth and more systematic research from a new perspective to enhance the communication effect of the English translation of ''the Analects of Confucius''.

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[6]Fan Min 范敏. (2019). 新时代《论语》翻译策略及其传播路径创新 [Innovative Translation Strategy and Communication Pathway of ''the Analects'' in the New Era]. 西安外国语大学学报''Journal of Xi 'an International Studies University'' 27.03(2019):94-98.

[7]Han Xing & Han Qiuyu韩星, 韩秋宇. (2016) 儒家“君子”概念英译浅析——以理雅各、韦利英译《论语》为例 [The English Translation of Junzi Concept in Confucian Culture---A Case Study of James Legge and Arthur Waley's Translation of ''the Analects'' ]外语学刊 ''Foreign Language Research'' 01(2016):94-97.

[8]Liu Baiyu, Hu Jun, Liu Xiaqing刘白玉, 扈珺, 刘夏青. (2011). 中国传统文化元素翻译策略探讨——以《论语》核心词“仁”英译为例 [On Translation Strategies of Chinese Tranditional Cultural Elements---A Case Study of Translating "Ren":a Core Word of ''The Analects'']. 山东外语教学 ''Shandong Foreign Language Teaching Journal'' 32.01(2011):96-100.

[9]Li Gang, Yue Manman, Li Jin李钢, 岳曼曼,李金姝. (2023) 历史文化视阈下的辜鸿铭《论语》英译误读及其对中华传统文化对外传播的启示 [On Mistranslation of ''the Analects'' by KU Hong-ming and Its Enlightment for Spreading Chinese Culture from a Historical and Cultural Persoective ]. 宜春学院学报 ''Journal of Yichun University'' 45.02(2023):96-99.

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[17]Xu Lei许雷. (2018). 从传教士到汉学家:西方镜像下的孔子形象衍变 [From Missionary to Sinologist: The Evolution of Confucius Image in the West]. 文艺争鸣 ''Contention in Literature and Art'' 12(2018):187-192.

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[24]Zhao Chao 赵超. (2021). 传播中的误译：亚瑟·韦利《论语》英译研究 [Mistranslation in Circulation: A Study of Arthur Waley's Version of ''Lun Yu'']. 北京外国语大学 Beijing Foreign Studies University.

=202270081627 陈婧 Chen Jing 英语笔译(English translation)=

==Systematic Literature Review on the Translation of Chinese Scientifc and Technological Classics==

<center>Jing Chen, 陈婧, 202270081627</center>

===Abstract===

In addition to the Four Great Inventions, the ancient Chinese people also invented many scientific technologies involving different fields, which is an important part of the world's scientific and technological civilization. Ancient China was among the world leaders in science and technology at that time, and the scientific and technological achievements in medicine, mathematics and astronomy spread to Korea, Japan, India and Central Asia at a very early stage, making important contributions to the development of science and technology in the world. All these contributions are closely related to the work of English translation of scientific and technological classics. However, this cause have received less attention than that of literary and philosophical classics. So the author summmarize the research results of English translations of domestic scientific and technological canons from 2014 to 2023, focusing on the development overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, and identify the problems in this field, and propose solutions to some of the problems. This review is written to provide insights into the field and encourage further exploration and development of translation practices of Chinese scientific and technological classics.

===Key Words===

Chinese Scientific and technological classics, definition, history of English translation, translation strategies, dissemination status quo

===中国科技典籍研究综述===

===摘要===

除了四大发明，中国古代人民还发明了许多涉及不同领域的科学技术，是世界科技文明的重要组成部分。中国古代的科技水平居于当时的世界领先水平，且医学、数学、天文等方面的科学技术成果很早就传播到了朝鲜、日本、印度和中亚地区，对世界科学技术的发展做出了重要贡献。这些贡献都与科技典籍英译工作息息相关。然而，与文学经典和哲学经典相比，科技典籍受到的关注较少。因此，作者总结了2014-2023年国内科技大典英译的研究成果，重点关注国内科技典籍研究的发展概况、科技典籍英译历史、翻译策略、传播现状，并找出此领域存在的问题，并就一些问题提出解决方案。通过这次综述，作者希望为该领域提供见解，鼓励进一步探索和发展中国科技典籍的翻译实践。

===关键词===

中国科技典籍，定义，英译历史，翻译策略，传播现状

===Introduction===

Chinese scientific and technological classics are an integral part of the Chinese classics. Compared with Chinese literary, artistic, historical and philosophical classics, scientific and technological canon is relatively more objective and practical, and plays an irreplaceable role in cross-cultural communication. Chinese scientific and technological classics not only record scientific knowledge and technology, but also show the social landscape, political thought, economic conditions and folk customs of ancient China, with both academic and cultural values. The English translation of Chinese scientific and technological canons can enable the Western world to understand China from different aspects, to observe China more objectively and comprehensively, and to promote the dissemination of ancient Chinese scientific and technological culture and the equal exchange of science and technology between China and the West. However, the scientific and technological canonical texts have not received much attention in international exchanges and cross-cultural communication, and the English translations of Chinese canonical texts have focused more on literary works, historical works and philosophical works, while the English translations of scientific and technological canonical texts are relatively few and still have much room for development. In view of this, it is necessary for us to pay more attention to the English translation of scientific and technological canons. This paper combs through relevant academic papers published between 2014 and 2023, and provides an overview of domestic scientific and technological canonical research, scientific and technological canons' English translation history, translation strategies, the current situation of dissemination, so as to elucidate the status quo, achievements, shortcomings, and solutions in this field and further promote the development of English translation of Chinese scientific and technological classics, thus promoting the outreach of Chinese culture.

===Ⅰ. Research Methods and Steps===

This review mainly examines academic papers published in domestic journals on the English translation of Chinese scientific and technological canons. To collect valuable papers, the authors used search strategies, data analysis, and article screening. The author firstly searched for keywords such as "scientific and technological classics", "foreign translation of scientific and technological classics", "history of English translation of scientific and technological classics" on CNKI, an authoritative literature resources website in China, to find the most often cited, most downloaded, and most recent relevant papers. The auther initially selected 29 papers, mainly from 2017 to 2023 (Figure 1). After that, a literature cross-citation network analysis (Figure 2) and a keyword co-occurrence network analysis (Figure 3) were conducted on these literatures to identify the original literature with the highest number of citations and keywords with high frequency of occurrence, so as to find high-quality and valuable references. Finally, after further reading the abstracts and scrutinizing the papers, the 10 most relevant literatures were selected. Some cited literatures in these 10 literatures were also referred to in the process of writing this review.

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===Ⅱ. Findings and Analysis===

1. Overview of the Development of Domestic Research on English Translation of Scientific and Technological Classics

Among the research papers on the translation of scientific and technological classics in the past two decades, medical science has the largest number of papers, with 262 papers, accounting for 65% of the total number of papers; agriculture ranks second, with 98 papers, accounting for 24.3% of the total number of papers; the following are 25 papers in geology, accounting for 6.2%, 5 papers in mathematics, accounting for 1.2%, 5 papers in general, accounting for 1.2%, 4 papers in other categories, accounting for 1%, and 4 papers in chemistry, accounting for 1%. The general characteristics of the research on translation of scientific and technical texts in the past 20 years, as revealed by the data, are: among the five research perspectives, the largest number of papers on translation content, with 355 papers, is the most active, accounting for 88% of the total number of papers on translation of scientific and technical texts. Among them, the medical category has the largest number of papers with the most comprehensive perspectives, but the most concentrated research topic is the translation content, with 237 papers. It can be seen that the medical category has been relatively mature in terms of translation content, and the research in agriculture is second only to medicine. However, studies on translation channels, translation audiences, and translation effects have not been conducted in geography, mathematics, and general studies. Only a small number of studies on translation contents and effects have been conducted in chemistry; only 18 articles have been published in mathematics, synthesis, others and chemistry, which account for a small proportion of the overall research on translation of scientific and technological texts, leaving a lot of room for research. (Liu Yingchun 2017, 26-27)

2. Definition of Scientific and Technological Canons

Hua Jueming gives an early and clear definition of Chinese scientific and technological classics in China, that is, "all ancient Chinese literatures on science and technology, including ancient books, archives, notebooks, wooden books, tablet inscriptions, oracle bones, and bronze inscriptions." In February 2009, Wang Rongpei and Wang Hong also gave a definition in the textbook ''English Translation of Chinese Classics'': "Classics" seems to be defined as "important documents and books in China before 1911, the end of the Qing Dynasty." Later, Liu Xingfeng and Wang Hong gave a more detailed definition of "scientific and technological canons". "Ancient Chinese scientific and technological classics" are defined as works other than literature, art, history, philosophy works, etc. created in China before May Fourth Movement, covering astronomy, geography, medicine, agriculture, mathematics, chemistry, physics, engineering, military, handicraft, paper making, silk weaving, water conservancy, construction and so on. (Wang Hong, Liu Xingfeng 2018, 65) This is classified by discipline. According to the language of the original work, it can be classified into Chinese scientific and technological classics and minority classics.

3. History of English Translation of Scientific and Technological Canons

The earliest English translation of scientific and technological classics was made by the European missionaries to China, and the earliest English translation of scientific and technological classics, as far as the author can verify, was the medical classics ''The Illustration and Pithy Formulas for Pulses'' published in London in 1736. In general, the translations of scientific and technical texts have the following characteristics: 1) The translations are mainly English translations, and the number of translations differs greatly from the original number of works in the canon. According to statistics, there are 472 Chinese scientific and technological classics, and only 22 of them have been translated in China, accounting for 4.66% of the total .2) The types of translations are unevenly distributed, with more translations of medical classics.3) Most of the translations are abridged translations. An outstanding representative of foreign scholars' translations of Chinese scientific and technological texts is the famous British historian of science Joseph Needham, whose seven-volume History of Science and Civilization in China provides a comprehensive and systematic introduction to ancient Chinese scientific and technological achievements. Although the book contains many references to Chinese scientific and technological canons, it is not a systematic translation, but an introduction and commentary on ancient Chinese scientific and technological civilization from the perspective of comparison with the history of Western science. (Wang Yan, Li Zhengshuan 2020, 53)

In 1921, Ding Wenjiang, a Chinese geologist who received a western scientific education, interpreted Xu Xiake's Travels from the perspective of modern geography and translated it into English, and since then local Chinese translators have stepped onto the stage of history, and English translations of scientific and technological classics have gradually become large scale and been incorporated into the world history of science and technology. (Wang Yanmeng, Li Xianbin 2022, 142)

Since 1950, when the ''Translators' Notes'' was first published and scientific and technological translation papers were published, the research on scientific and technological translation in China has gone through nearly 70 years of history. Mr. Fang Mengzhi in his paper "Review and Commentary on the Research on Scientific and Technological Translation in China in the Past Half Century" divided the research on scientific and technological translation in China between 1950 and 1999 into three stages: the research between 1950 and 1979 was the first stage, which Mr. Fang called "the period of exploration and pause", and pointed out that the research at this stage focuses on the translation of scientific and technical terms. The research between 1980 and 1989 is the second stage, which Mr. Fang called "the period of introduction and summary", and pointed out that the research in this stage was mainly guided by foreign translation theories, with the main line of summarizing the experience of scientific and technological translation and generalizing the methods of scientific and technological translation; the research between 1989 and 1999 is the third stage. The research during 1989-1999 is the third stage, which Mr. Fang calls "the period of contention and development", and pointed out that the research on scientific and technological translation in this stage draws on the research results of multiple disciplines and focuses on the translation purpose and function, and strategies. From 2000 to the present, Chinese scientific and technological translation research has gone through nearly 18 years, and in this period, although "scientific and technological exchanges between China and foreign countries have become more frequent and the volume of translation has increased dramatically", however, Chinese scientific and technological translation research has not achieved higher level of development, but is facing "a unsustainable situation ". (Mei Yangchun 2019, 80)

Compared with the third stage of Chinese scientific and technological translation research summarized by Fang Mengzhi, the research situation between 2000 and 2018 is really not optimistic. Firstly, the research enthusiasm has weakened. Mr. Fang's statistics show that the total number of scientific and technological translation papers published in the third stage is 889, and the total number of translation papers is 5600, and scientific and technological translation papers account for 15.9% of the total papers. And the author's search results of China's CNKI show that from 2000 to May 2018, about 1647 scientific and technological translation papers were published in China, but the total number of translation papers published in this period was as high as more than 25,390, and scientific and technological translation papers only accounted for 6. 48% of them, which shows that the number of scientific and technological translation papers published in this period is obviously reduced compared with the third period. Secondly, the propaganda field of scientific and technological translation has shrunk significantly compared with the previous stage. Before 2000, all domestic core foreign language journals published a large number of articles discussing scientific and technological translation, and ''Shanghai Journal of Translators for Science and Technology'', ''Chinese Translators Journal'', and ''Chinese Science & Technology Translators Journal'' were the paradise for "a hundred schools of thought" in scientific and technological translation research. However, after entering the 21st century, not only the enthusiasm of other core foreign language journals to publish scientific and technical translation papers has declined sharply, but also the number of publication of scientific and technical translation papers has been reduced in all core special journals of translation except ''Chinese Science & Technology Translators Journal'', for example, the number of publication in ''Chinese Translators Journal'' has been reduced sharply from nearly 60 articles per year in the previous three periods to a dozen articles per year, and the original column of "Scientific and Technological Translation" has been renamed as "Practical Translation" and " Discussion on Translation Methods ", and even the name of ''Shanghai Journal of Translators for Science and Technology'' has been changed to ''Shanghai Journal of Translators''. (Mei Yangchun 2019, 80)

4. Translation Strategies for Scientific and Technological Classics

B efore the position of Chinese culture is changed compared with that of English culture, if ancient Chinese scientific and technological classics are to be successfully translated into the English-speaking world, following the translation norms of the English-speaking world is the only way. The translation activity is successful only when the translated text is accepted by the society of the target language, which determines that it must comply with the translation norms of the target language. If the English translation of ancient Chinese scientific and technological classics conforms to the translation norms of the English-speaking world, the selection of its translation strategy needs to cover the selection of the proposed text, the selection of fidelity and readability, the stylistic features of the translated text and the specific translation methods. (Mei Yangchun 2014, 70-73)

4.1 Selection of the Proposed Translated Texts

There are two types of ancient Chinese scientific and technological texts, one is scientific and technological monographs, such as the Treatise on Febrile Diseases. The feature of these texts fits the Westerners' perception of scientific and technological works; the other is scientific and literary miscellany, such as ''the Dream Pool Essays'', ''the Classic of Mountains and Rivers'', and ''Lv's Commentary of History'', etc. These texts contain a considerable amount of scientific and technological knowledge, but are highly literary and different from the Western perception of scientific and technological writings. In the order of English translation of ancient Chinese scientific and technological classics, we should first select the classics that fit westerners' perception of scientific and technological works, and present them in full translation to build westerners' basic perception toward ancient Chinese science and technology; secondly, we should translate scientific and literary miscellanies, because not all of these classics record scientific and technological knowledge, so we cannot translate all of them, but we can integrate the scientific and technological chapters in these classics according to their birth dates or scientific and technological genres, and and translate them in the form of scientific and technological treatises to enrich Westerners' knowledge of ancient Chinese science and technology. (Mei Yangchun 2014, 70)

4.2 Selection Between Fidelity and Readability

First of all, ancient Chinese scientific and technological canons are information-based texts, "the main function of which is to provide readers with objective things and phenomena in the real world" (Nord, 2001:37), and how to ensure the authenticity and accuracy of information transmission in translations of such texts "should not be judged by the 'fidelity' of the translation to the original author, but by the fact that the conveyed information will not be misunderstood by the readers of the translation" (Nida, 2001:129). Secondly, the English translation of ancient Chinese scientific and technological canons aims to clarify the status of Chinese science and technology in the world scientific and technological arena, which belongs to universal translation, and "determining the textual style of the translation according to the needs of the readers should become an important principle we must abide by" (Wang Hong, 2013:58). Besides, the ancient Chinese scientific and technological classics may have undergone intra-linguistic translation before English translation, and the original text translated by the translator is no longer the text created by the original author, so it is meaningless to emphasize "faithfulness" to the original author. Therefore, readability should take precedence over fidelity in the English translation of ancient Chinese scientific and technological classics. (Mei Yangchun 2014, 71)

4.3 The Stylistic Features and the English Translation Methods of Ancient Chinese Scientific and Technological Classics

Scientific and technological English has such stylistic features as clear information, logical coherence and objective statements. In contrast, ancient Chinese scientific and technical texts have a considerable degree of unclear information, unclear logic and subjective statements. (Mei Yangchun 2014, 71)

4.3.1 Obscure Information and Additional Translation

Ancient Chinese scientific and technological classics are written in classical Chinese, and the author often omits information that seems to him to be well known. If the text is translated directly, it is likely that the translation would not be acceptable to the given readers because it does not fit the characteristics of the technical English style. For Western readers, the lack of clear and detailed information may be the biggest obstacle for them to read ancient Chinese scientific and technological canons. There are three main reasons for this obstacle: firstly, the way they are presented is in classical Chinese; secondly, many cultural implications are in scientific and technological texts; thirdly, the unique expressions such as counting methods in ancient China. For the above three points, translators can solve them by adding translation, free translation and specifying. This makes it necessary to add the content that the author has omitted based on the consensus of the original language in order to reduce the reading barrier for the target readers. (Mei Yangchun 2014, 71)

4.3.2 Obscure Information and Free Translation

The boundary between ancient Chinese scientific and technological texts and literary texts is very ambiguous, and some scientific and technological knowledge, especially medical knowledge, is itself inseparable from Chinese ancient culture and philosophy, which to a certain extent has resulted in the unclear information of ancient Chinese scientific and technological canons. These scientific and technological messages with cultural implications are easily misinterpreted if translated into English literally, and efforts are needed to reflect the deeper meanings of the original texts through paraphrasing. (Mei Yangchun 2014, 72)

4.3.3 Obscure Information and Specification

Some of the expressions in ancient Chinese scientific and technological canons are ambiguous and may even cause ambiguity, which is one of the reasons why the target readers think the information is unclear. (Mei Yangchun 2014, 72)

4.3.4 Subjective Statement and Impersonalization

While technological English achieves objectivity through passive sentences, less use of personal pronouns, and avoidance of emotionally charged words, ancient Chinese scientific and technological classics are characterized by a lack of subject-object distinction, active-passive distinction, and the dominance of active sentences, making their statements more subjective. (Mei Yangchun 2014, 72)

4.3.5 Other methods

In addition to the above translation methods, transliteration and annotation are also commonly used in the English translation of ancient Chinese scientific and technological classics. Transliteration is mainly used for the translation of proper nouns, such as ancient Chinese weights and measures, and transliteration is often used in combination with annotation. Since the target readers of ancient Chinese scientific and technological classics are mostly general readers in the English-speaking world rather than experts in the study of ancient Chinese scientific and technological classics, if too many annotations appear in the translation, it will affect their reading speed and interest, and as long as the situation allows, it is better to use other methods to make the relevant content specific. (Mei Yangchun 2014, 73)

4.4 Multi-dimensional Interpretation Method

Since the scientific and technological classics are expressed in concise terms to form a terse and logical information system, the translator should not be limited to the source information involved in the terminology, but should also visualize the information (farming process, production process, production tools) in the original text with the help of the modal information of the original illustrations. (Yu Wengang 2023, 55)

The translation way of "moderately thick translation+convey meaning by images" is a multi-dimensional interpretation method characterized by matching illustrations and texts, juxtaposing on the same page, mutual interpretation and appreciation, and mirroring each other to creatively enhance the international recognition of ancient Chinese science and technology culture. The translation of ancient Chinese science and technology is a creative way to enhance the international recognition of ancient Chinese science and technology culture by giving full play to the function of modal semantic generation of original illustrations, highlighting the semantic potential of original information, satisfying the cognitive needs and media perception of modern readers, and enabling ancient Chinese science and technology ideas to transcend national boundaries, helping to show the style of ancient Chinese science and technology civilization, spreading the excellent "Chinese science and technology story", and transmitting Chinese wisdom and Chinese temperature. (Yu Wengang 2023, 57)

5. The Status Quo of Dissemination of Scientific and Technological Canons

Scientific and technological canons are an important part and carrier of traditional Chinese culture, but they have been relatively neglected in international exchanges and cross-cultural communication. In the foreign translation of Chinese classics, philosophical and literary classics have always received more attention, while Chinese scientific and technological classics have received less attention in comparison. According to statistics, among the ancient Chinese scientific and technological classics, there are more than 8,000 Chinese medical classics, more than 1,000 mathematical classics, and more than 4,000 agricultural works, which are of great value for introducing ancient Chinese scientific and technological knowledge and spreading Chinese traditional culture. However, as of 2018 statistics show that only 86 scientific and technological canonical texts have been published in English translation, which is negligible compared with the total number of scientific and technological canonical texts, there is an urgent need to increase the investment and support for the project of English translation of scientific and technological canonical texts, to sort out and analyze the published English translations and their dissemination effects, and to provide a strategic basis for the construction of the future dissemination routes of English translation of scientific and technological classics. Domestic research: by survey, only three of the 17 studies related to the translation of canonical texts from 1998-2018 in the linguistics category of the National Social Science Foundation were related to the translation of scientific and technological classics. The total number of English translation studies or dissemination-related studies of scientific and technological texts included in China's CNKI is only 310, and most of them are concentrated in the three books of ''the Classic of Tea'', ''Inner Canon of the Yellow Emperor'', and ''Treatise on Febrile Diseases'', and even the the Classic of Tea, which has attracted the most attention, has only 127 English translation or dissemination-related academic papers. In contrast, 445 papers related to the English translation or dissemination of ''The Analects of Confucius'' and 798 papers related to the English translation or dissemination of ''Dream of the Red Chamber'' are included in China's CNKI, showing that there is a huge gap in academic attention. The existing research hotspots on the English translation or dissemination of scientific and technological classics mainly focus on six areas: translation strategies and methods, language and culture, philosophy and interpretation, translation of scientific and technological terms, history of foreign translation and literature review, and emerging research tools and horizons. Foreign research: Joseph Needham, an early translator of Chinese scientific and technological canons, wrote Science and Civilization in China in English, which covers almost all aspects of ancient Chinese science and technology and is considered an "encyclopedia" in this field. In SpringerLink, Jstor, Elsevi⁃er, Gale, Wiley Online Library, OCLC, ProQuest, ESB⁃CO and other international data platforms, we searched databases for studies and book reviews related to translations of scientific and technological canons, and obtained 99 foreign studies, and there are fewer foreign studies on Chinese scientific and technological canons. The main focus is on two aspects of geology and medicine, and the geological classic that has received the most attention is ''the Notes To Luoyang Buddhist Temple'', and the medical classic that has received the most attention is ''A Profound Treatise on Eye Diseases''. Foreign research papers are mostly concerned with the professional knowledge involved in the scientific and technological canons, but rarely with the translation and dissemination of the canons. At present, most of the existing studies on the English translation of Chinese scientific and technological classics are based on the communicator and the content of communication, while relatively few studies are based on the recipient and the effect of communication, and not enough attention is paid to the medium and mode of communication. According to Lasswell's 1948 article ''The Structure and Function of Communication in Society'', he proposed the "5W" model of communication process, namely, who (communicator), says what (communication content), in which channel (communication media and methods), to whom (recipients), and with what effect (communication effect). (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 151-152)

The most popular translations are all translations of two major categories of canonical texts, namely medicine and geography, and all but one of them are published by the Chinese University of Hong Kong Press, and the rest are published by overseas publishers, and the versions translated by native English translators are highly accepted and well disseminated. The wider dissemination of translations is usually associated with a higher proportion of electronic resources, except for one translation of ''The Great Tang Dynasty Record of the Western Regions'', which has a small proportion of electronic resources, but the phenomenon of multiple language versions is prominent. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 152)

In general, the best circulated texts are those in the medical and geography categories. The canonical texts with a higher proportion of electronic resources in the total collection and more language versions usually have a larger number of libraries and a wider distribution of countries (regions), i.e., better circulation, and there is a relatively high positive correlation between the two sets of data. (Lin Guangyun, Wang Yun, Shao Xiaosen 2020, 153)

===Ⅲ. Major Problems and Solutions===

Based on the above findings and analysis, the author concludes several major problems with the current Chinese scientific and technological canons and put forward some solutions:

1. At present, there is no unified and generally recognized definition of the "Chinese scientific and technological classics", including their starting time, specific classification and existing forms. A scientific and uniform definition is needed, laying a critical foundation for further translation and research.

2. Compared with other types of canonical texts, the number of English translations of scientific and technological canons is rather low and the translated contents are unevenly distributed. More efforts should be made in the English translation of other fields such as astronomy, chemistry and handicraft technology. We need to explore the multiple values of the texts from different perspectives in order to stimulate the interest of Western readers in ancient Chinese science and technology.

3. There is no comprehensive and systematic summary of the history of English translations of scientific and technical canons. There is no shortage of summaries of Chinese science and technology or its history, such as ''the Book Series Compendium of Sources on Chinese Science and Technology'' and Joseph Needham's ''Science and Civilization in China'' but there is no book about the history of the English translation of this field and this gap has yet to be filled.

4. In the process of reading the literatures, the author found that both the special studies on the translation strategies of scientific and technological classics and the studies on the translation strategies of a particular translated text, the translation strategies are relatively single and traditional. Due to the scientific and logical nature of scientific and technological canons, coupled with the diversification and electronicization of modern communication channels, translators can combine the English translation of scientific and technological canons with multimodal forms to make the abstract and complex scientific information more concrete and visualized, and the multimodal translation strategies of scientific and technological canons need to be further developed. Moreover, since translation of scientific and technological texts requires not only interlingual translation but also intra-lingual translation first, the cooperation of Chinese and foreign scholars in translation is an ideal way to translate.

5. The publication quality of English translation of scientific and technological classics varies. One of the most important reasons is that: the difficulty of publishing scientific and technical classics is higher than that of general classics, and the requirements for collators are higher, so there are relatively few researchers engaged in this work, and the funds invested are quite limited, and there are unreasonable problems in the recognition of results, such as including results in non-academic categories and not including them in scientific research assessment, which seriously reduces the motivation of scientific and technical classics collators. Scientific and technological canons are characterized by a wide range of disciplines and strong professionalism, which puts higher requirements on the quality of the organizers -- not only have a good command of the discipline, but also a certain mastery of the special ability of organizing ancient books. For a long time, there is no talent training program in China in this regard, coupled with the fact that conventional education attaches too much importance to students' professional knowledge education and neglects literary and historical knowledge education, while traditional literature-related majors do not focus on cultivating students' knowledge of science and technology, which directly leads to the scarcity of collators who know both scientific and technological knowledge and literary and historical knowledge. (Huang Qingbin, Xu Cheng 2022, 41)

6. Except a few high-profile scientific and technological canons, the effectiveness of overseas dissemination of other scientific and technological canons is not significant. Enhancing the dissemination effect can be done in the following three aspects: digitalization of canonical texts, multilingual media dissemination, and multi-form cross-media dissemination. (1) Digitalization of canonical texts and interactive communication based on corpus technology are the direction of the new media era. (b) Multilingual media and multidisciplinary cross-media help form a high conversion rate dissemination model, and the superior categories drive the overall dissemination. In the dissemination effect research, the more language versions, the more conducive to the improvement of the dissemination effect. (3) Cross-media dissemination by multiple means enhances the dissemination effect. The native media for the dissemination of Chinese science and technology classics are mainly books. In the research, it is found that in today's society, electronic media are of great help to enhance the dissemination effect, the dissemination speed, high reproducibility, convenience and ease of use and preservation of digital resources are incomparable to paper books. In the era of entertainment information technology, the traditional mode of communication can no longer fully meet the needs of widespread communication, but requires a more efficient and better accepted communication media and communication forms. (Lin Guangyun 2020, 159-160)

===Ⅳ. Conclusion===

In summary, the English translations of scientific and technological classics in China have made some achievements, for example, the translation of scientific and technological classics in the Library of Chinese Classics has filled the gap of Chinese systematic publication of English translations of scientific and technological classics, and some translations of scientific and technological classics have been very popular abroad, but there are still many worrisome problems. At present, there is no unified definition of "scientific and technological canons", the English translations of scientific and technological canons and related research are severely uneven, concentrating mainly on popular fields such as medicine, agronomy and mathematics, while the English translations of scientific and technological canons in other fields are less productive; the translation strategies for the English translations of scientific and technological canons are still traditional; and the means of communication are in urgent need of integration with modern new means of communication. In short, there is a long way to go for English translation of Chinese scientific and technological classics and related research work.

===References===

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Report CN EN 05

2023-06-20T09:10:38Z

Chen Jing 1: /* 卷二：5.强国梦 */

Please translate from Chinese to English and use the [[Report_CN_EN#List_of_Common_Terms]]. Also, you can jump back to the course homepage here: [[Chinese_Classics_Translation_Spring_2023]]

=Contents=
1. Translator 胡欣怡 Hu Xinyi《岭南万户皆春色》[[Lingnan Englisch]] Proofreader: 陈彦希 Chen Yanxi (translated until here: https://bou.de/u/wiki/Lingnan_Englisch#.E6.9D.8E.E6.A2.93.E7.8E.89_Li_Ziyu), rest: 76000 characters

2. Translator: 陈彦希 Chen Yanxi《金银潭抗疫纪事》[[Goldbank Englisch]] Proofreader: 李心田 Li Xintian (currently being translated by professionals), 120000 characters

3. Translator: 李心田 Li Xintian [[Report_CN_EN_01]] Proofreader: 廖璐佳 Liao Lujia (currently being translated by professionals), 120000 characters

4. Translator: 廖璐佳 Liao Lujia [[Report_CN_EN_02]] Proofreader: 谢佳玉 Xie Jiayu 《大记录》 1087 pp., 1176110 characters

5. Translator: 谢佳玉 Xie Jiayu [[Report_CN_EN_03]] Proofreader: 张玉燕 Zhang Yuyan 《大记录》 1087 pp., 1176110 characters

6. Translator: 张玉燕 Zhang Yuyan [[Report_CN_EN_04]] Proofreader: 周晓兰 Zhou Xiaolan《大记录》 1087 pp., 1176110 characters

7. Translator: 周晓兰 Zhou Xiaolan [[Report_CN_EN_05]] Proofreader: 陈婧 Chen Jing《大记录》 1087 pp., 1176110 characters

8. Translator: 陈婧 Chen Jing [[Report_CN_EN_06]] Proofreader: 梁昕璐 Liang Xinlu《大记录》 1087 pp., 1176110 characters

9. Translator: 梁昕璐 Liang Xinlu [[Report_CN_EN_07]] Proofreader: 张文琦 Zhang Wenqi《大记录》 1087 pp., 1176110 characters

10. Translator: 张文琦 Zhang Wenqi [[Report_CN_EN_08]] Proofreader: 付静 Fu Jing《大记录》 1087 pp., 1176110 characters

11. Translator: 付静 Fu Jing [[Report_CN_EN_09]] Proofreader: 夏玲珑 Xia Linglong《大记录》 1087 pp., 1176110 characters

12. Translator: 夏玲珑 Xia Linglong [[Report_CN_EN_10]] Proofreader: 李彦 Li Yan《大记录》 1087 pp., 1176110 characters

13. Translator: 李彦 Li Yan [[Report_CN_EN_11]] Proofreader: 刘雨晴 Liu Yuqing《大记录》 1087 pp., 1176110 characters

14. Translator: 刘雨晴 Liu Yuqing [[Report_CN_EN_12]] Proofreader: 王芳玲 Wang Fanglin《大记录》 1087 pp., 1176110 characters

15. Translator: 王芳玲 Wang Fanglin [[Report_CN_EN_13]] Proofreader: 胡欣怡 Hu Xinyi《大记录》 1087 pp., 1176110 characters

=Zhou Xiaolan=
==卷二：5.强国梦==

强国梦
The Dream of Great Power

Dream of the Chinese Nation

——当代中国体育的误区（节选）
赵瑜
The Misunderstanding in Contemporary Chinese Sports (Excerpt)
Zhao Yu

畸形的体育迷

The Fanatical Sports Fans

昨天,我接触了一位老军人,他70多岁了,身体状况不佳,患有多种慢性疾病, 而他对体育却异常地热衷。虽然他未在体育界担任过什么职务,却每每随着中国体育代表团的战事沉浮或喜或悲。按说,他迷体育迷得出了奇,总该懂点行吧;不然,一概稀里糊涂。倘看排球,不知袁伟民为何人,除郎平外,其他运动员也尽数不识。或看足球,亦不知正在进行的是ー项什么赛事,什么进军西班牙,进军洛杉矶, 乃至最近的进军汉城之战,全然不晓。什么曾雪麟、高丰文、年维泗,什么容志行、古广明、贾秀全,他通通分不清。奇怪的是,他却时常因为赛场上的胜负而严重地影响着ー连数日的情绪。这不能不引起我的好奇:这算什么体育迷?

Yesterday, I met an old soldier, who was in poor health in his 70s. Though suffering from several chronic diseases, he was very keen on sports. Although he has never held any position in the sports world, he cared deeply about the competition of the Chinese sports delegation. As a great fan of sports, he should have known something about it; However, he didn't know anything. When he watched a volleyball match, he even did not know whom Yuan Weimin is, let alone other athelets except Lang Ping. As for football, he didn't know anything about the World Cup in Spain, the World Cup in the United States, or even the recent World Cup in Korea and Japan. Zeng Xuelin, Gao Fengwen, Nian Weisi, Rong Zhixing, Gu Guangming, Jia Xiuquan, he couldn't tell them apart. Strangely, his mood always fluctuated because of the result of the game . I was curious that what kind of sports fan he is.

Yesterday, I met an old soldier, who was in poor health in his 70s. Though suffering from several chronic diseases, he was very keen on sports. He has never held any position in the sports field, but his mood was closely connected with the competition of the Chinese sports delegation. As a great fan of sports, he should have known something about it; However, he didn't know anything. When he watched a volleyball match, he even did not know whom Yuan Weimin is, let alone other athelets except Lang Ping. As for football, he didn't know anything about the World Cup in Spain, the World Cup in the United States, or even the recent World Cup in Korea and Japan. Zeng Xuelin, Gao Fengwen, Nian Weisi, Rong Zhixing, Gu Guangming, Jia Xiuquan, he couldn't tell them apart. Strangely, his mood always fluctuated because of the result of the game . I was curious that what kind of sports fan he is.

我稍做深入了解更加吃惊:凡国内比赛他绝不劳神儿观看,只看中外之战;而当他督战中国队时,却又只看图像,不要声音。倒不是因为人老耳聋不需要声音, 而恰恰是怕声音,怕烦。无声的比赛在电视机的画面上进行,他仰靠沙发似睡非睡,以他独特的心情期待着比赛的结束。末了,儿孙们在ー旁提个醒儿:“完啦!” 他便从沙发里撑起身子,指一指电视机,示意人们关掉。然后问:“咋样?”原来他不重过程,只看结果。

I was even more surprised that he never watched any domestic games, only international games between Chinese and foreign countries. When watching games, he looked at the images without listening to the sound. It's not because he's too old to hear and it's just because of the annoyance of the sound. The silent game was played on the television, and he leaned back on the sofa, half asleep, looking forward to the end of the game in his unique mood. In the end, his chirdlren reminded him of the end of the game. He propped himself up from the sofa and motioned for the television to be turned off. Then he asked, "How did it end?" It turned out that he didn't care about the process, only the result.

I was even more surprised that he never watched any domestic games, only international games between Chinese and foreign countries. When watching games, he looked at the images without listening to the sound. It's not because he's too old to hear and it's just because of the annoyance of the sound. When the silent game was played on the television, he leaned on the sofa, half asleep, looking forward to the end of the game in his unique mood. At last, his chirdlren and grandchildren reminded him of the end of the game. He propped himself up from the sofa, pointed to the TV, instructed them to turn it off. Then he asked, "How is it?" It turned out that he didn't care about the process, but the result.

儿孙们便禀报比分结果:“赢啦。”“噢,好好,不赖。”他嘟嘟嚷嚷地,面呈喜色,转身走向卧室,安然ー觉东方白。

Hearing of China's victory, he grunt joyfully, "Oh, yes, great!" And then he turned to his bedroom and slept through the night.

Hearing of China's victory, he grunt joyfully, "Oh, alright, alright, that's fine!" And then he turned to his bedroom and slept through the night.

而有的时候,也许是更多的时候,中国队战败了。

And sometimes, perhaps more often, the Chinese team lost.

Sometimes, perhaps more often, the Chinese team lost.

“咋样?”他还是这老词儿。

"How was the match?" He asked the same question.

"How is it?" Just the same old question.

儿孙们吞吞吐吐,拐弯抹角:“今儿个雨太大,场地上全是水……球根本就弹不起来,咱们……咱们不大适应……”

His children said hesitatingly, "It's raining so hard today that the field is full of water so the ball doesn't bounce. Chinese players are not used to the situation..."

His children said hesitatingly, "It's raining so heavily today that the field is full of water so the ball doesn't bounce. Our players are not used to this weather..."

老头儿登时气得直冲儿孙们瞪眼,粗暴地打断别人的话:“饭桶!大草包!都他妈该撤换!”闹不清他这是冲谁。

Then he stared angrily at his children and interrupted them roughly, "Dead dogs! They should all be replaced!" No one knew whom he's mad at.

Outragedly, he stared at them and interrupted the conversation rudely, "Dead dogs! They should all be replaced!" No one knew whom he's mad at.

原来,他关注的只是比赛的结果,准确地说,他需要的只是佳音ーー中国队必须胜利,不许失败。这成了他晚年生活的重要精神支柱。

What he concerned about is the result of the game, to be precise, the Chinese team's victory which became an important spiritual pillar in his later life.

What he concerned about is the result of the game, the good news of Chinese team's victory, precisely -- Chinese team is not allowed to lose but only win, which became an important spiritual pillar in his later life.

使我久久不解的是,这样一位以反侵略战争为一生主要内容的老兵,置身今日的和平环境,体育同他究竟是ー种什么关系?体育本是ー种充满了享受和趣味、特殊的文化的高尚的和平的文明的产物,何以在他竟成了意气的宣泄?

I wondered that in today's peaceful world, what sports means to such a veteran who has spent most of his life fighting against aggression. As a product of the unique culture and peaceful civilization, full of enjoyment and fun, why did sports mean a way of catharsis to him?

I wondered for a long time that in today's peaceful world, what sports means to such a veteran who has spent most of his life fighting against aggression. As a product of the unique culture and peaceful civilization, full of enjoyment and fun, why did sports mean a way of catharsis to him?

我终于理解了这位老军人。当我上溯中国近代史部充满了中国人耻辱血泪的历史,一部中国人失败的记录的时候,当我考察了现代体育运动恰恰也是在这个时刻即19世纪末20世纪初オ传入中国的时候,我的思路才渐渐地清晰起来。是的,中国体育运动同世界体育的沟通,不过百年历史;而最初的沟通,正是在全民族忍受着巨大的外来屈辱和多次战争失败的历史条件下,痛苦地与世界体育汇流的。体育在中国一开始就变了形。是的,鸦片战争之后,屈辱的民族心理,低落的民族情绪,羸弱的民族体质,以至丑陋的民族外观一小脚女人,长辫阿Q,遗老遗少,等等,在长达ー个世纪的岁月中,像浓重的阴云笼罩着世界上最大的人群。正是这些,整个民族在对外活动中期待着任何ー种形式的胜利,不能容忍中国运动员的任何一次失败。越是屈辱的便越是脆弱的。中国运动员这ー职业从诞生那天起,就肩负着同胞们无法用语言表述的深切的期望。于是,现代竞技运动在这样极其强烈的民族色彩的背景下,ー开始就谱写着充满民族气节,令人荡气回肠的《正气歌》。体坛上的胜利,极大地震撼着亿万国民的心灵。这一切,不可能不给中国体育事业在以后近一个世纪的发展进程中留下深刻烙印。换句话说,我们对待体育运动的态度,在很大程度上是ー种民族忧患意识的转移;受压抑的民族心理得到宣泄得到安慰的最便当的形式,莫过于在直接的公开的相对平等的体育大赛中取得胜利了。

I finally understood the old soldier when I looked back at modern Chinese history, a history of humiliation and defeat for the Chinese, and learned that modern sports were introduced to China at precisely this moment, in the late 19th and early 20th centuries. Yes, the communication between Chinese sports and world sports has lasted only a hundred years. Under the historical conditions of the whole nation enduring great humiliation and many war defeats, Chinese sports have gone through trials and tribulations to stand on the world sports stage. Therefore, sports in China meant more than sports and competitions from the very beginning. Yes, after the Opium War, over the course of a century, the world's largest population has been shrouded in dark clouds of the humiliation in national psychology, low national mood, weak national constitution, and even ugly national appearance--woman with bound feet, Ah Q with long braids, survivals of bygone ages and so on. It was for these reasons that the whole nation expected all kinds of victory in foreign activities and could not tolerate any failure of Chinese athletes. The more humiliated the Chinese felt, the more vulnerable they were. From the very day that the Chinese athlete profession appeared, athletes shouldered the deep expectation of their compatriots that could not be expressed in words.Therefore, in such a unique national background, modern sports composed "Song of Guerrilla" which represented national integrity. And the victory in the sports world greatly uplifted hundreds of millions of Chinese people.It was impossible not to leave a deep imprint on the development of Chinese sports in the next century. In other words, Chinese attitude towards sports was, to a large extent, a shift of national awareness of anxiety. The most convenient form of catharsis and consolation for the repressed national psychology was the victory in the direct, open and relatively equal sports competition.

I finally understood the old soldier when I retrospected Chinese modern history, a history of humiliation and defeat of the Chinese, and learned that modern sports were introduced to China at this very moment, in the late 19th and early 20th centuries. Yes, the communication between Chinese sports and world sports has lasted only a hundred years. Under the historical conditions of the whole nation enduring great humiliation and many war defeats, Chinese sports have gone through trials and tribulations to stand on the world sports stage. Therefore, sports in China meant more than sports and competitions from the very beginning. Yes, after the Opium War, over the course of a century, the world's largest population has been shrouded in dark clouds of the humiliation in national psychology, low national mood, weak national constitution, and even ugly national appearance--woman with bound feet, Ah Q with long braids, survivals of bygone ages and so on. It was for these reasons that the whole nation expected all kinds of victory in foreign activities and could not tolerate any failure of Chinese athletes. The more humiliated the Chinese felt, the more vulnerable they were. From the very day that the Chinese athlete profession appeared, athletes shouldered the deep expectation of their compatriots that could not be expressed in words.Therefore, in such a unique national background, modern sports composed "Song of Guerrilla" which represented national integrity. And the victory in the sports world greatly uplifted hundreds of millions of Chinese people.It was impossible not to leave a deep imprint on the development of Chinese sports in the next century. In other words, Chinese attitude towards sports was, to a large extent, a shift of national awareness of anxiety. The most convenient form of catharsis and consolation for the repressed national psychology was the victory in the direct, open and relatively equal sports competition.

那位老军人的情绪,便是这样ー种民族情感的凝聚。在这种情绪的浓重氛围笼罩下,中国当代体育的发展就显得格外斑驳陆离。它怪诞畸形,它利弊混淆。爱它恨它,嬉笑怒骂,最难说清。

The mood of the old soldier was the embodiment of such a national feeling. Under the heavy atmosphere of such emotions, the development of contemporary sports in China was particularly complicated. It's grotesque and confusing. It's hard to tell people's feeling about it.

The mood of the old soldier was the embodiment of such a national feeling. Under the heavy atmosphere of such emotions, the development of contemporary sports in China was particularly complicated. It's bizzar and distorted, mixed peos and cons. Whether love it or hate it, it's hard to tell people's feeling about it.

我虽然不敢说那位老军人的情绪是大多数中国体育观众的缩影,但是我敢肯定,只问胜负其他概不操心的中国观众确是大有人在。问题还在于,如果有关的领导人,也只是看重金牌与胜负,把“升国旗奏国歌”当成中国体育的唯一主要目的, 那么,我们的运动员奔赴国际赛场,伴随而去的总是浓烈的超体育色彩。

I wouldn't say that the old soldier epitomizes the majority of Chinese sports viewers, but I'm sure there are plenty of Chinese who care about nothing but the outcome. The problem is that if the leaders concerned only value gold medals and victories, and regard "raising the national flag and playing the national anthem" as the only main purpose of Chinese sports, then our athletes' international presence will mean more than just participating in sports competitions.

I wouldn't say that the old soldier epitomizes the majority of Chinese sports spactators, but I'm sure there are myriads of Chinese who care about nothing but the outcome. The problem is that if the leaders only value gold medals and victories, and regard "raising the national flag and playing the national anthem" as the only main purpose of Chinese sports, then our athletes' international presence will mean more than just participating in sports competitions.

泼一回凉水

Throw a Wet Blanket on Chinese Sports Fan

法国《队报画刊》杂志在1986年公布了世界各国竞技体育实カ的评比结果。他们采用了一种综合打分的新办法,使评比尽可能地接近真实。他们先从当代体育活动中选出20个具有代表性的项目,又根据这些项目的普及与影响程度,再划分成四个等级,给每ー级赋予ー个系数,然后把各国在这些项目中的得分乘以所属级别的系数,求总和,再以各国的总分数排出名次来。

L'Équipe, a French magazine, published its rankings of the world's competitive sports prowess in 1986, using a creative system of composite scoring to make the results as authentic as possible. First, 20 representative sports events were selected from contemporary sports activities, and then divided into four levels according to the popularity and influence of these events. Each level was assigned a coefficient. Then, the scores of each country in these events were multiplied by the coefficient of the corresponding level, and the total score of each country was calculated, which determines the ranking.

L'Équipe, a French magazine, published the strength rankings of the world's competitive sports in 1986 by adopting a creative system of composite scoring to make the results as authentic as possible. First, 20 representative sports events were selected from contemporary sports activities, and then were divided into four levels according to their popularity and influence. Each level was assigned a coefficient. Then, the scores of each country in these events were multiplied by the coefficient of the corresponding level, and the total score of each country was calculated, which determines the ranking.

ー级运动项目有:田径、足球、篮球、排球和拳击。田径我们没分,篮球我们排第九,排球我们排第八,足球和拳击我们没什么戏好唱。

Level 1 sports were track and field, football, basketball, volleyball and boxing. In track and field, we didn't score; in basketball, we were ninth; in volleyball we were eighth; and we weren't good at football or boxing.

Level 1 sports: track and field, football, basketball, volleyball and boxing. In track and field, we didn't have any score; in basketball, we were the ninth; in volleyball we were the eighth; and football or boxing weren't our zone.

二级运动项目有:游泳、网球、自行车、乒乓球、汽车和摩托车。这些项目中,我们仅可以在乒乓球上拿ー项高分,其余均不上榜。

Level 2 sports included swimming, tennis, cycling, table tennis, cars and motorcycles. Of these events, we could only get a high score in table tennis. In the rest of the sports we were not ranked.

Level 2 sports: swimming, tennis, cycling, table tennis, cars and motorcycles. Of these events, China could only get a high score in table tennis. In the rest of the sports we were not ranked.

三级运动项目有:柔道、手球、帆船、体操和举重。我们的举重名列第五,体操可以拿些分。

Level 3 sports were judo, handball, sailing, gymnastics and weightlifting. We were fifth in weightlifting and could still score some points in gymnastics.

Level 3 sports: judo, handball, sailing, gymnastics and weightlifting. China were the fifth in weightlifting and could still score some points in gymnastics.

四级运动项目有:橄榄球、滑雪、冰球、击剑和高尔夫球,我们几乎是零分。可惜中华武术未能入选。

In the level 4 sports like rugby, skiing, ice hockey, fencing and golf, we scored almost zero points.It's a pity that Chinese martial arts was not included.

Level 4 sports: rugby, skiing, ice hockey, fencing and golf. China scored almost zero.It's a pity that Chinese martial arts was not included.

这样评完分之后,把各项得分加起来ー排列,美国位居榜首,达280分;苏联屈居第二,亦达270分;下来的座次是民主德国、英国、联邦德国、南斯拉夫、西班牙、意大利、法国和加拿大;日本、保加利亚和韩国得分也比我们多,排在我们前头。中国总分仅78分,排在第12位一如此评分办法让人好没脾气。

When all the scores were added up, the United States came out on top with 280 points; the Soviet Union came in second with 270; Next came the German Democratic Republic, the United Kingdom, the Federal Republic of Germany, Yugoslavia, Spain, Italy, France and Canada; Japan, Bulgaria and South Korea also scored more points than us and ranked ahead of us. With an overall score of 78, China came in 12th place. Such a ranking method was convincing.

读者一定会拿出我们在23届奥运会上具有历史性突破的辉煌战绩,例如用15 块金牌来反驳。但我认为这15块金牌并不能反映我们的真实地位。因为我们这些金牌是在苏联等东欧体育强国没有参赛的情况下获得的,那牌子的分量先自轻了。与洛杉矶奥运会同年,苏联人举办了一次专意同奥运会抗衡的大规模运动会, 名为“84 ——友谊”运动会,参赛国众多,成绩优异。如果拿我们奥运会冠军的成绩与之相比一番,你也许会更客观ー些。

You may point out that we have achieved a historic breakthrough in the 23rd Olympic Games with 15 gold medals. But I don't think these 15 gold medals reflect the true level of Chinese sports in the international arena. Because they were won without the participation of Eastern European sports powers such as the Soviet Union, and they were not a measure of national athletic strength. In the same year as the Los Angeles Games, the Soviet Union held a large-scale competition to rival the Olympics, the "84 Friendship" Games, with many participating countries doing well. You may be more objective if you compare our achievements as Olympic champions with the excellent achievements of the participating countries in this competition.

Readers may point out that we have achieved a historic breakthrough in the 23rd Olympic Games with 15 gold medals. But I don't think these 15 gold medals reflect the true status of Chinese sports in the international arena. Because they were won without the participation of Eastern European sports powers such as the Soviet Union, and they were not a measure of national athletic strength. In the same year as the Los Angeles Games, the Soviet Union held a large-scale competition to rival the Olympics, the "84 Friendship" Games, with many participating countries doing well. You may be more objective if you compare our achievements as Olympic champions with the excellent achievements of the participating countries in this competition.

举重。我们在洛杉矶夺取了4块金牌。试与“84 一友谊”运动会同级别冠军的成绩相比：

China won four gold medals in weightlifting at the Los Angeles Olympics. Here is the Comparion between this result with that of the 84 Friendship Games.

中国 “友谊” 差距

曾国强235公斤 252. 5公斤 -17.5公斤

吴数德267.5公斤 297.5公斤 -30公斤

陈伟强282.5公斤 322.5公斤 -40公斤

姚景远320公斤 337.5公斤 -17.5公斤

China 84 Friendship Games Gap

Zeng Guoqiang 235kg 252. 5kg -17.5kg

Wu Shude 267.5kg 297.5kg -30kg

Chen Weiqiang 282.5kg 322.5kg -40kg

Yaojingyuan320kg 337.5kg -17.5kg

这样ー比,差距出来了。如果“友谊”运动会的冠军参加洛杉矶奥运会,我们这四块金牌很难到手。

By contrast, we can see the gap. If the winners of the84 Friendship Games competed in Los Angeles Olympics, we would had a hard time winning those four gold medals.

By contrast, we can see the gap. If the winners of the 84 Friendship Games competed in Los Angeles Olympics, we would have had a hard time winning those four gold medals.

跳水。小将周继红以435.51分的成绩,为中国夺取了一块金牌。而“84-友谊”运动会的冠军成绩为483.18分,相差47. 67分。

In diving, young athlete Zhou Jihong won a gold medal for China with 435.51 points. The champion of the "84-Friendship" Games scored 483.18 points, 47.67 points more than that of China.

In diving, young athlete Zhou Jihong won a gold medal for China with 435.51 points. The champion of the "84-Friendship" Games scored 483.18 points, 47.67 points higher.

射击。许海峰的枪声震开了中国在奥运会上的崭新历史。他和他的队友们在射击场上为中国夺回了 3块金牌。我们试同“84 一友谊”运动会的同类别冠军成绩比较:

In the shooting competition, the gunshot from Xu Haifeng refreshed Chinese sports history in the Olympic Games. He and his teammates won three gold medals for China. Here is the Comparion between this result with that of the 84 Friendship Games.

In the shooting competition, the gunshot from Xu Haifeng broke through Chinese sports history in the Olympic Games. He and his teammates won three gold medals for China. Here is the Comparion between the result of this game with that of the 84 Friendship Games.

中国 “友谊” 差距

许海峰566环 578环 -12环

吴小旋581环 583环 -2环

李玉伟587环 592环 -5环

China 84 Friendship Games Gap

Xu Haifeng 566rings 578rings -12rings

Wu Xiaoxuan 581rings 583rings -2rings

Li Yuwei 587rings 592rings -5rings

这样,举重、跳水、射击,ー共8块金牌飞了。再说体操。中国在奥运会上拿了 5块金牌。试比较:

In this way, we would not have won any of the eight gold medals in the weightlifting, diving, and shooting.As for gymnastics, China won 5 medals in the Olympics. Here is a comparison.

中国 “友谊” 差距
李宁・自由体操19.925分 19.875 分 + 0.05 分
李宁・鞍马19.950分 19.925 分 + 0.25 分
李宁・吊环19.850分 19.975 分 -0.125 分
楼云・跳马19.950分 19.9500 分〇分
马艳红•高低杠19.950分 20.00 分 -0.05 分
China 84 Friendship Games Gap
Li Ning·Floor excercise 19.925 points 19.875 points +0.05 points
Li Ning·Pommel horse 19.950 points 19.925 points +0.25 points
LiNing·Rings 19.850 points 19.975 points -0.125 points
Lou Yun·Vaulting horse 19.950 points 19.9500 points 0 point
Ma Yanhong·Uneven bars 19.950 points 20.00 points -0.05 points

你看,除李宁仍可保持两块金牌外,其他3块均不保险。这样总的比下来,我们在洛杉矶获得的15块金牌可以保留李宁两块、女排1块、栾菊杰女子花剑1块, ー共オ4块。算上楼云同“ 84-友谊”的跳马比赛得分相等的那块,也不过5块。诚然,有内行的同志会提出,在跳水和体操比赛中存在着裁判的因素,这里且不去管他。我们必须承认的是,在那届奥运会以后不久举行的世界体操锦标赛的获奖者当中,有53%的人未去洛杉矶参赛;同时,世界举重锦标赛的全部冠军,也没有出现在洛杉矶赛场。据统计,那届奥运会的比赛水平仅仅是当年世界大赛水平的一半,也就是说,中国的15块金牌是在56%的世界冠军没有参赛的情况下获得的; 再说“84-友谊”运动会,在可计量的93个项目中有51项超过了洛杉矶奥运会,并打破了 48项世界纪录,而洛杉矶奥运会仅仅打破了 11项。
Except for Li Ning's two gold medals, the other 3 may be lost. In the 15 gold medals won by China in Los Angeles, only two by Li Ning, one by the women's volleyball team, and one by Luan Jujie in the women's foil competition could be kept. Counting the one that Lou Yun got with the same points as that in the vault competition of "84-Friendship", it was only 5 gold medals. It is for sure that some of sports experts would point out that in diving and gymnastics the referees have influenced the outcome of the competition. But leave the matter alone, it must be recognized that 53 percent of the winners of the World Gymnastics Championships, held shortly after the Los Angeles Olympic Games, did not participate in the Olympics; All the world weightlifting championships, meanwhile, did not show up in Los Angeles. According to statistics, the level of competition in that Olympic Games was only half the level of that year's World Series, that is, China's 15 gold medals were won without 56% of the world champions participating; In addition, the "84-Friendship" Games surpassed the Los Angeles Olympics in 51 of the 93 measurable events and broke 48 world records, while the Los Angeles Olympics broke only 11.

这是夏季项目。同一届奥运会的冬季项目,非常遗憾,中国ー块金牌也没有拿到。这オ该是第23届奥运会的全部。
These were all Summer Olympics events.It was a great pity that in the same Olympic Games, China did not win a single gold medal in winter sports.This was the real level of the Chinese team in the 23rd Olympic Games.

当然,那15块金牌的开创性的价值是巨大的,我这里只是在做广义上的实カ分析。我们再取ー个国外经常使用而中国从来不用的角度,对这些金牌再做剖析。那就是金牌数同全国人口的比例。
It is for sure that the groundbreaking value of those 15 gold medals is enormous, and all I did is a strength analysis in a broad sense.
Let's analyze the significance of these gold medals from the perspective that was often used abroad and never used in China, that is, the ratio of the number of gold medals to the national population.

姑且按照15块金牌计,中国有10亿人口,平均每6768万人才能分得一块金牌。这个将近7000万的人口数字,在世界上可以构成个不小的国家呢。而这个比例数在该届奥运会夺取了金牌的24个国家中,我们排列在倒数第4位!甚至就亚洲而言,我们也排在日本和韩国之后。在奥运会上夺取8块金牌的新西兰,人口只有上海市的三分之一（就是这样ー个小国的足球队,曾将从ー亿人中选ー个足球队员的中国足球队挤出了世界杯大赛的决赛圈）。唉,6700多万人才有一块金牌!
With 1 billion people in China that have won 15 gold medals, an average of 67.68 million people shared one gold medal. This population of nearly 70 million can constitute a large country in the world. And the ratio was the fourth from the bottom of the 24 countries that won gold medals at the Olympics! Even in Asia, we were behind Japan and South Korea.The population of New Zealand that won eight gold medals at the Olympics was only one-third of Shanghai's. (It is the football team of such a small country that defeated the Chinese football team, which once selected football players from among hundreds of millions of people, in the World Cup) Alas, on average, there was only one gold medal for every 67 million people.

在这届奥运会的次年,即1985年,曾在奥运会上拿了 4块金牌的中国举重队征战瑞典,参赛第39届世界举重锦标赛,仅获得2枚银牌、6枚铜牌。须知这还是我国参加世界举重锦标赛以来的最好成绩。同样是在这届奥运会以后不久举行的第23届世界体操锦标赛上,一共17枚金牌,被苏联人夺走了 11块。
In 1985, the year after the 23rd Olympic Games, the Chinese weightlifting team, which had won four gold medals at the Olympic Games, participated in the 39th World Weightlifting Championships in Sweden, winning only two silver medals and six bronze medals. It should be noted that this was still the best result since China has participated in the World Weightlifting Championships.At the 23rd World Gymnastics Championships, held shortly after the Olympic Games, the Soviets won 11 of the total 17 gold medals.

少ー点盲目的狂热,多一点科学的思索。
Less blind fanaticism, more scientific thinking.

在ー些人看来,我们的跳高似乎还不错。其实呢? 60年代的倪志钦,在同世界强手的抗衡中就是孤军作战,到了 80年代的朱建华,又是匹马单枪。中国在田径运动方面远不能形成水涨船高的局面。中国跳高有史以来仅朱建华ー棵独苗成绩在2米30以上,形单影只。跳过2米25者累计不过4人。近年来19岁以下的选手仅仅有1人跳过2米18的高度。而苏联,1984年即有8人超过2米30,20人跳过了 2米25,征服2米18的多达63人,其中有6人是青少年。而我们的朱建华,成绩并不稳定,还没人能接上班。北京田径队十几年以后拿奖牌的还是!975 年全运会上拿奖牌的那批人,他们一直“吃”到如今。新人顶不上去,徒唤奈何! 李伟男拿了 11年的铁饼金牌,张建英一直到1986年仍排在全国女子!00米栏的前三名中,后继乏人。北京田径队现在选入ー线的队员连过去三线队员的标准都达不到……围棋呢?像聂卫平这样的高手实在是太少了!
To some people, our high jump seemed good. In fact, in the 1960s, Ni Zhiqin fought alone against the strong players in the world. In the 1980s, Zhu Jianhua also fought alone. In athletics, China was far from being able to raise its level with the enhancement of its foundation as a boat rises as the water rises. In China's history of high jump, only Zhu Jianhua achieved a score of more than 2.30 meters and only 4 people jumped 2.25 meters. In recent years, only one athlete under the age of 19 has jumped 2.18 meters in height. In the Soviet Union, in 1984, 8 people jumped more than 2.30 meters, 20 jumped 2.25 meters, and as many as 63 jumped to 2.18 meters, six of whom were teenagers. Zhu Jianhua's performance was not stable, and there was no successor. More than a decade later, the athletes who won the medals for the Beijing track and field team were still the ones who won medals at the 1975 National Games. And they have been competing until now, all because the young athletes were not strong enough. Li Weinan won the gold medal in the discus for 11 years, and Zhang Jianying remained in the top three in the national women's 100m hurdles until 1986. The members of the Beijing track and field team who are now selected for the first line cannot even meet the standards of the third line in the past. As for Go, there are too few masters like Nie Weiping!

讨论金牌的多寡和专业运动队的水平高低,绝非我撰写这篇报告文学的本意。我只是想通过对我们的金牌和竞技运动真实水平的重新估价,使我们冷静下来,然后大家一道去探索那坚冰之下暗流的走向。
It is not my intention to write this reportage to discuss the number of gold and the quality of professional sports teams. I'm just trying to calm us down with a reappraisal of our gold medals and the true level of our athletics, so we can all explore what's going on under the ice.

从刘长春到“一条龙”
From Liu Changchun to the Dragon-like Sports System

简单回顾ー下中国体育的近代历史,不禁令人唏嘘。20世纪在三四十年代, 中国人参加了三次大型的国际比赛。头一次是!932年,在美国洛杉矶举行第!0 届奥林匹克运动会。大会前两个月,国民党政府以“时间仓促,准备不足”为由,正式宣布不参加。时值“九・一八”事变不久,日伪“满洲国”政府却要刘长春、于希渭二人代表“满洲国”赴美参加奥运会,以骗取国际承认。消息传来,激起国内各界强烈反对,纷纷呼吁国民党政府正式派代表参加。7月1日,爱国将领张学良慷慨解囊,自愿资助,遂派遣刘长春及其教练前往参赛。而于希渭因在大连受日本人监视,未能脱身。开幕式上,中国健儿第一个走向世界的先驱刘长春,执大旗挺进, 身后跟着四个人,其中三位居然是在美国临时招的。美国报界发表ー篇题为《刘长春ーー代表四亿人的唯一运动员》的文章,对中国人大加讥讽。
A brief review of the modern history of Chinese sports makes a profound emotion. In the 1930s and 1940s, the Chinese took part in three major international competitions. The first was the 10th Olympic Games in Los Angeles in 1932. Two months before the Games, the Kuomintang government officially announced that China would not participate for the lack of time to prepare. It was not long after the Mukden Incident , but the Japanese puppet "Manchukuo" government asked Liu Changchun and Yu Xiwei to represent "Manchukuo" to attend the Olympic Games in the United States in order to gain international recognition. The news provoked strong opposition from all circles in China, and they called on the Kuomintang government to officially send representatives to the Olympics. On July 1, patriotic general Zhang Xueliang sponsored Liu Changchun and his coach to compete in Los Angeles. But Yu Xiwei in Dalian by the Japanese surveillance, failed to get away to the race. In the opening ceremony, the first Chinese athlete to go to the world arena, Liu Changchun, holding the flag forward, followed by four people, three of whom were recruited in the United States unexpectedly. The American press published an article entitled "Liu Changchun -- The Only Athlete Representing 400 Million People", which made a great deal of mockery of the Chinese.

中华人民共和国诞生之后,在百废待兴国力尚虚的中华人民共和国成立初期, 以国家全部包揽的大气魄,优先发展了现代体育中的竞技运动,并成立了中华人民共和国体育运动委员会。这是多么可以理解又值得欣慰的事啊!从50年代起,中国体育精英们不负众望,在强烈的民族色彩的大背景下,演出了一幕幕震撼世界、动人心魄的活剧。如今,我体育健儿终于取得262项世界冠军,在奥运会夺得32 块奖牌,实现了历史性的突破,从而结束了中国人奥运会无金牌的屈辱历史。
It was gratifying that the newborn People's Republic of China gave priority to the development of competitive sports in modern sports with the strength of the state, and set up the Physical Culture and Sports Commission of the People's Republic of China when its national strength was still weak. Since the 1950s, China's sports elites have lived up to the expectations of the public. Under the national background at that time, their performance was world-shaking and heart-stirring. Now, our athletes have finally won 262 world championships and 32 medals in the Olympic Games, achieving a historic breakthrough, thus ending the humiliating history of Chinese participation in the Olympic Games without gold medals.

中国当代体育运动始终与民族的解放事业,与民族的命运前途,保持着天然的血肉般的联系。应该说,共和国在诞生之初,为尽快洗刷耻辱,医治战争创伤,吸引国民投身体育锻炼,迅速提高全民族健康水平,振作民族精神,发展生产,所采取的国家包办体育以期尽快普及的做法,无疑是起到了积极的有效的作用的,也是非如此不可的,正同扫除文盲必须组织起来是一个道理。事实上,在新中国成立之初实施那样的体育政策,效益显著,深得人心,我中华民族短时期内就取得了令世人瞩目的伟大成就。
Contemporary sports in China has always maintained a natural and inseparable connection with the cause of national liberation and the destiny and future of the nation. In other words, after the birth of the People's Republic of China, the practice of state-sponsored sports to popularize as soon as possible has undoubtedly played a positive and effective role in washing away the shame, healing the wounds of war, and attracting the people to participate in physical exercise to improve the health level of the whole nation, cheer up the national spirit, and develop production. Just as the eradication of illiteracy must be organized, it must also be led by the state. In fact, in the early days of the founding of the People's Republic of China, the implementation of such a sports policy was remarkable and popular, and the Chinese nation has made great achievements in a short period of time.

38个春秋过去。形势变化了,往昔之利,有些却成今日之弊。曾经活泼生动的东西,而今可能僵化了。在ー些人看来,中国体育界似乎早已走在了其他行业的最前列,蛮先进的。其实呢,中国体育界在整个中国的改革大潮中实实在在地落后了。
Thirty-eight years on, the situation has changed, and some of the advantages of the past have become the disadvantages of today. What was once lively may now be rigid. In the eyes of some people, it seemed that Chinese sports industry was already at the forefront of other industries. In fact, Chinese sports industry was really lagging behind in the tide of reform in China.

从表象看,我们现行的体育体制是所谓的“一条龙”。“龙”的尾巴伸到幼儿园,意在从娃娃抓起,开始做最初的选拔。然后,让这些苗子离开书桌放下书本,走入各地县的少年业余体校以及各省市的中心少年体校或运动学校。经过一番比例极高的淘汰,再进入各省市的体工队,算作“龙”的骨架。再经过淘汰,其中的尖子最终升到“龙头”即国家队,接受专门的长期的雕琢,代表中国出赛,直至运动生命的终结。当今我国著名运动员的经历几乎人人如此。还有的干脆从一丁点儿大就直接吸收加入省队或者国家队,在严格的军事化的训练中长大,比如体操界名将吴佳妮,就是1〇岁进入国家队,直接在国家队进行“小龙”式训练的。再有就是从解放军的八一队进入国家队,如篮球名将吴忻水、郑海霞等。而八ー队内部,也基本上呈现“半条龙”结构,或从各地的“龙”身上招来ー鳞半爪,进入“八一”后接着再练。中国的体育官员们喜欢把这样的训练体制称作“思想ー盘棋,组织一条龙,训练ー贯制”,或称“三线”训练管理体制。ー线是国家队,二线是省队和各种类型的体育运动学校以及业余体校,三线是学校和基层体育队。而第三线连最基本的训练条件都很差,当然谈不上输送什么苗子,因此,中国体育目前实际上是以“两线、一条龙”为主。
In the face of it, our current sports system was like a dragon. The dragon tail of the policy extending to the kindergarten means doing the initial selection from the children. Then, let these children leave the school and go to the juvenile amateur sports schools in various counties and the central juvenile sports schools or sports schools in various provinces and cities. After a very high proportion of elimination, they then entered the provincial and municipal teams, which was regarded as the skeleton of the dragon. After re-elimination, the best of these athletes were eventually promoted to the head of the dragon, national team, where they will receive a long period of training to represent China until the end of their sporting lives. The same was always true of our famous athletes today. Some even joined the provincial or national teams at a young age and grew up in strict military-style training. For example, Wu Jiani, a famous gymnast, entered the national team at the age of 10 and trained directly in the national team. Some of them were from the 81 People's Liberation Army into the national team, such as basketball star Wu Xinshui, Zheng Haixia, etc. A similar sports policy was basically implemented in the 81 People's Liberation Army which would also recruit excellent athletes from other teams to train talents. Chinese sports officials liked to refer to this training system as "one chess game in mind, one dragon in organization and continuity in training", or "three lines" training management system. The first line was the national team, the second line was the provincial team and various sports schools and amateur sports schools, and the third line was the school and grassroots sports teams. And even the most basic training conditions were very poor in the third line, let alone talent cultivation. Therefore, the current Chinese sports was actually "two lines, one dragon".

对于十亿人口的中国来说,这是ー个相当封闭的系统。它最显著的特点就是官办。自50年代而60年代,基本形成。历经?0年代的“文化大革命”,到80年代进ー步得到强化。一切为了金牌。金牌就是“天下第一”,似乎是实行这样ー个体育体制的目标。而体育体制的封闭,埋没了大批有オ华或有兴趣的人参加到运动员的行列中来,使体育运动失去了它应有的群众基础,导致我们不少项目无法形成金字塔,反而呈现倒三角形的奇怪现象。中国体育就像ー个升在天空的热气球。
It's a pretty closed system for China with a billion people. Its most notable feature was the government-run system. From the 1950s to the 1960s, it was basically formed. After the "Cultural Revolution" in the 1970s, it was further strengthened in the 1980s.The sole and ultimate goal of this sports mechanism seemed to be gold medals.However, the closure of the sports system has prevented a large number of talented or interested people from joining the ranks of the athletes.Ssports have lost the mass base it should have, and many of our sports have become inverted triangles instead of pyramids. Chinese sports was like a hot air balloon rising in the sky.
比如体操。1987年7月举行的北京市体操选拔赛,名为选拔赛,实际上全然无所谓选拔。因为只有市运动学校和东城区两个单位参加,而东城区仅仅有五六名选手,从第一名到第八名,全部由市运动学校一家囊括,全部选拔赛也不过ー二十名运动员参加。由此组成了北京队,参赛全国第六届全运会。北京尚且没有体操运动的基础,别的地方可想而知。各省运动队直至国家队,也只好从小把娃娃们包揽起来,八一队自然也不会有什么新招儿,只得如法炮制。八九岁就入伍参军干体操的绝非个别。这样小的孩子干个几年以后,发现不是苗子,不是材料,又该怎样处理?不过オ十来岁呀!孩子的家长们纷纷要求保留军籍。于是,怪事出现了,穿着军装重新去上小学!稍大点儿的孩子呢,一旦退役亦不好办。上中学吧,家长认为太不合算;上大学吧,大学又一般不在部队招生;把人留在部队吧,部队的编制又没法做些弹性式的膨胀。那么,只有申请转业一条路,而转业,地方上又往往不要这类人。于是,就常常出现了退役运动员变成“待业军人”的尴尬局面,甚至连世界冠军马艳红也不能幸免。
Taking gymnastics as an example, the Beijing Municipal Gymnastics Trials held in July 1987 actually did not carry out selection at all. With only the Municipal Sports School and Dongcheng District participating in the competition, there were only five or six athletes in Dongcheng District , and the runners from the first to the eighth place were all from the Municipal Sports School, and only 10 to 20 athletes participated in all the trials. As a result, the Beijing team was formed to participate in the 6th National Games. Athletes in Beijing didn't yet have the foundation of gymnastics, let alone athletes elsewhere. The provincial sports teams and even the national teams had to recruit children from an early age, and the 81 team would not come up with any new methods, so they had to do the same. There were many children who enlisted in the army at the age of eight or nine to do gymnastics. After trianing for a few years, what should such young children do if they were found to have no talent? They're only in their teens so their parents demanded that their military status be retained. So, something strange happened. These children wore military uniforms and went back to elementary school. For older children, it was too uneconomical to go to middle school. What's worse, the university didn't recruit students in the army. And the army couldn't provide so many jobs for them. Then, the only solution was to apply for a job change, but the local officals didn't want such chirldren. As a result, there was often an embarrassing situation in which retired athletes became "unemployed soldiers," and even world champion Ma Yanhong was not spared.

就体操而言,ー方面在奥运会上升国旗奏国歌,一方面又实在难以从基层招兵买马。基础不牢。名将李宁在一次回答《体育报》记者提问时,就不免流露出他的忧思。
As far as gymnastics is concerned, athletes have won medals at the Olympic Games, but on the other hand, it was really difficult to recruit high-level athletes from local teams, and the foundation was not strong. Gymnastics star Li Ning couldn't help but show his worries when answering questions from a reporter from "Sports Daily".

记者:“对于今后我国体操发展的动向,你有什么看法?”李宁:“第23届奥运会我国夺得5块体操金牌,占整个代表团金牌总数的三分之一,而现在我国练体操的人却越来越少,令人担忧。为了使我国体操长盛不衰, 我希望更多的人来关心体操。”尽管李宁吞吞吐吐,但他的意思已很明白。
The reporter asked that what Li Ning think about the future development of gymnastics in China. Li Ning replied, "At the 23rd Olympic Games, China won five gold medals in gymnastics, accounting for one-third of the total number of gold medals in the entire delegation. In order to make gymnastics in our country prosperous, I hope that more people will care about gymnastics." Although Li Ning swallowed, what he wanted to express was clear.

我不禁犯愁,体育体制不改革,更多的人怎样去关心体操?且不说竞技体操了,现在就连广播体操工间操,中国大地上又有多少家去关心去做呢?这个倒三角ーー国家队队员比省队队员多,省队队员比区县队队员多,越往下越少。
What worried me was that if the sports system was not reformed, how could more people care about gymnastics? Not to mention competitive gymnastics, there were few people who did radio gymnastics.There were more members of the national team than the members of the provincial team, and there were more members of the provincial team than the members of the district and county teams, and the further down the team there was, the less the members of its team are, showing an inverted triangle shape.

母与子
Mother and Son
在沈阳,一位名叫李闻的女性写了一篇题为《母亲的心》的文章。这是一位足球教练的妻子,却在儿子对体育对足球的选择上陷入了深刻的矛盾。我不是球迷,直到现在我也搞不清什么叫“越位”。可是我这大半生却和足球缠在ー起了。老实说,我恨足球。哪个母亲不在自己儿子身上寄托着无限的希望?哪个母亲不在儿子的童年就编织着未来美好的梦?当我从照相馆取出儿子杨雷周岁的照片时,看着他虎头虎脑的神气,我不禁提起笔来,在他的照片背后写上:“我的威风凛凛的将军。”儿子两岁了,穿着海军服,胸前挂着望远镜,鼻孔朝天地望着远方,我在他的照片背面写上:“我的远洋船长。”儿子三岁了,抱着《看图识字》看得津津有味,我在他的照片背面写上:“我未来的大学生。”
In Shenyang, a woman named Li Wen wrote an article titled "Mother's Heart." She was the wife of a football coach, but she was deeply conflicted about her son's choice to pursue football.She wrote, "I'm not a football fan, and I don't know what offside means until now. But I've been entangled with football for most of my life. Honestly, I hate football. Every mother pins infinite hope on her son, and weaves a beautiful dream for the future in her son's childhood. When I took out the photos of my son Yang Lei's first year old from the photo studio, looking at his demeanor, I wrote on the back of his photo: "My majestic general." I wrote on the back of a picture of my two-year-old son, dressed in navy clothes, binoculars hanging from his chest and peering into the distance with his nostrils upturned: "My Ocean Captain." My son was three years old, holding the "read the picture" with relish, I wrote on the back of his picture: "my future college student."

可是,当杨雷跌跌撞撞地闯入自己的少年时代以后,他却迷上了足球。我大失所望。我不愿让儿子踢球,骂过他,打过他。可是他眼泪还没有干,抱起球又跑向了足球场。杨雷上学后,学习成绩是很好的。我一心想培养儿子成为ー个大学生,而他却一心想踢好球。本来,两者应该是一致的、统一的。可是,实际上往往忽视运动员的文化学习,以致运动员不仅文化知识浅薄,作为文化组成部分的运动技术,也难以很快提高。目前运动员文化素质太差,也许这正是运动成绩不能突破的重要原因之一。足球发展到今天,无论是足球意识还是技术战术,都已达到了一个很高的境界,成为ー种科学、艺术。而我国运动员的文化素质普遍较低,怎么能深刻领会教练意图?可以说,教练员和运动员的文化水平低,已经大大地影响了足球事业的发展。
However, when Yang Lei entered his teenage years, he became obsessed with football which made me disappointed. I didn't want my son to play football, so I discouraged him by scolding. But before his tears had dried, he picked up the ball and ran to the football field. After Yang Lei went to school, his academic performance was very good. I wanted to raise my son to be a college student, but he wanted to play soccer well. These two goals are supposed to be consistent and unified. However, as a matter of fact, athletes' cultural learning is often ignored. As a result, athletes not only have little cultural knowledge, but also their sports skills, which are part of culture, are difficult to improve quickly. At present, perhaps the lack of education of athletes is one of the important reasons why breakthroughs cannot be achieved in sports performance. The development of football has reached a certain level, and both football consciousness and technical tactics have reached a very high level and become a kind of science and art. However, the cultural quality of China's athletes is generally low, so how can they deeply understand the intention of coaches? It can be said that the low cultural level of coaches and athletes has greatly affected the development of football.

我了解ー些业余体校的现状,可以毫不隐讳地说,在那里踢球的孩子,大部分是学习不够好又比较淘气的。不少孩子进体校,并不是因为有良好的素质和优越条件,只因为他们不爱学习,オ被家长送到体校找出路。有一个足球班孩子的成绩,平均18.3分!他们第一次外出比赛时,给家里写信的四个孩子,几天后又收到了自己写给家里的信一信封上的地址全写反了!我常想,这些孩子也许本来不笨,他们有充沛的体力和精力,如果有一种良好的环境和气氛,加上正确引导,也许不会造成文化知识如此贫乏。
I know the current situation of some amateur sports schools, and I can say without hiding that most of the children who play football are not good at studying and are naughty. Many children enter sports schools, not because they have excellent physical fitness and athletic talent, but because they are not interested in learning. So they are sent to a sports school by his parents to find a way out. There is a soccer class where the average academic performance of the child is 18.3! When they first went out to compete, the four children who wrote letters to their families received their own letters a few days later because the addresses on the envelopes were all reversed! I often think that these children may not be stupid, they have a lot of physical strength and energy, and if there is a good environment and atmosphere, with the right guidance, their cultural knowledge will not be so poor.

在十分矛盾的心情中,眼看着杨雷进了少年业余体校。从此,他几乎成天泡在球场上,与文化学习的距离越拉越远……我目击孩子进入球场,窗外的雨,像鞭子, 无情地抽打我的心。请看中国足坛,多少有志之士,抛弃了家庭,离别了妻子,牺牲了健康,熬白了头发,可是足球,仍然毫不客气地开了他们ー个大大的玩笑。“5 - 19”的教训,还不够记ー辈子吗?为绿茵场献出青春和热血的一代又一代中华男儿,哪ー个不是以终身的遗憾而挂靴的?足球啊,你给男子汉带来了多少屈辱和痛苦！作为母亲,我怎能眼睁睁地看着儿子去走这样一条布满荆棘的路?
Yang Lei entered the junior amateur sports school, which made me feel very complicated. Since then, he has been immersed in the field almost all day, leaving cultural learning behind. I watched the child enter the stadium, and the rain outside the window, like a whip, beat my heart mercilessly. There are many people with lofty ideals in Chinese football who have abandoned their families, separated from their wives, and sacrificed their health, but football still unceremoniously makes them a big joke. Isn't the lesson of the 5.19 event painful enough to remember for a lifetime? Generations of Chinese who have sacrificed their youth and blood for football, hung up their boots with lifelong regrets. Football, how much humiliation and pain you have brought to them! As a mother, how can I watch my son walk such a thorny road?

杨雷没有得到我的理解和支持,终于怀着痛苦和依恋的心情,告别家乡沈阳, 跑到遥远的江西去继续踢球。杨雷来信说:“妈妈,您不认为人应该有点志气,有点抱负吗?”读着儿子的信, 我流泪了。我25岁的儿子,至今没有谈恋爱,没有为自己筹建安乐窝。他为的是什么?难道做母亲的不该理解儿子的心吗?可是母亲的心也是需要理解的啊。……我的心又酸又苦。我的傻儿子,你踢的是乙级队啊,中国足球要翻身,难道能靠你们乙级队吗?可是我的儿子仍然埋下头来不顾命地踢,像虎,像牛。
Without my understanding and support, Yang Lei finally left her hometown Shenyang with pain and attachment and ran to the distant Jiangxi to continue playing football.Yang Lei wrote in the letter that Mom, don't you think people should have ambition? Reading my son's letter, I burst into tears. My 25-year-old son has not been in a relationship or built a comfort zone for himself. What is he for? Shouldn't a mother understand her son? But mothers also need to be understood. My heart was full of sourness and pain. My silly son, you are playing in the second division. Can Chinese football rely on your team to improve? But my son still buried his head and kicked desperately, like a tiger, like an ox.
然而,六届全运会之后,我的儿子就要退役了。他从11岁开始踢球,整整踢了 15年。这!5年,正是他生命中的黄金时代,本应更多地吸取知识、充实头脑,可是却因为安排不当而影响了他的文化学习和提高。最后留给他的只有深深的遗憾。ー些著名运动员退役之后,可以到大学去进修,可以得到相应的文凭,但那毕竟只是极少数。为数众多的普通运动员,那些乙级队、丙级队以及一般省市队的运动员退役以后,都有个去向安排的问题。他们不是明星,在通往冠军的道路上,他们只是一粒沙子,ー块铺路石;他们不是体坛上的“王子皇后”……每ー个运动员的背后,都有一颗母亲的心,她们怎么能不为自己儿子的今天和明天操心呢?千万个母亲的情绪,难道不直接影响着运动员的军心吗?
However, after participating in the 6th National Games, my son is about to retire. He started playing football at the age of 11 and played for 15 years. These 15 years were the golden age of his life when he should have absorbed more knowledge and enriched his mind, but improper arrangement affected his cultural learning and improvement. In the end, he was left with only deep regret. Some famous athletes can go to university after retiring and can get diplomas, but they are only a very few. A large number of ordinary athletes from the second division, the third division team and the provincial and municipal teams are facing the problem of work arrangement after retirement. They are not stars. On the road to the championship, they are just a grain of sand and a paving stone; They are not the "prince and queen" of sports. Behind every athlete, there is a mother. How can a mother not worry about the present and future of her son? Don't the emotions of thousands of mothers directly affect athletes?

我看着我的儿子,我知道他内心深藏着不可名状的苦恼。然而对这些为足球献身的男人,似乎还未更好地去关心……
I looked at my son, and I knew that there was unspeakable distress deep in his heart. However, these men who have dedicated their lives to football do not seem to be better cared for.”

多么伟大的母亲!她们为中国体育事业付出了何等的代价。
How great mothers are! What a heavy price they paid for Chinese sports！

李闻同志的文章的真正价值,在于她提出了对每ー个中国运动员最终归宿的忧虑。这忧虑当然不是怕社会主义国家使挂靴的运动员没饭吃,而是由于他们没有来得及具备生存最需要的文化知识而将一辈子只得混饭吃,这是他们所不甘心的。
The value of Li Wen's article laid in the fact that she raised her worries about the final fate of every Chinese athlete. Of course, this worry was not for fear that the socialist countries would make it impossible for athletes to make ends meet, but because athletes did not have time to acquire the cultural knowledge they need most for survival. And they would have to spend their whole lives in confusion, which they were not willing to do.

为什么我们的体育事业要以无数母亲忧心忡忡的代价为前提而发展?为什么体育这项促进人类全面发展的有益活动,却导致了人的偏废?为什么我们的运动员就很难同时做ー个有高度文化修养的人?
Why should our sports be developed at the cost of countless mothers' worries? Why did sport, a useful activity that promotes the all-round development of humankind, lead to the incomplete development of the human person? Why was it so difficult for our athletes to be highly literate people at the same time?

发达国家的优秀选手几乎全是受过全面教育并且有着自立职业的人,体育运动只能使他们变得更强,一生更辉煌。
Almost all the outstanding players in developed countries are well-educated and have self-supporting careers. Sports can only make them stronger and more brilliant in their life.

我们的“一条龙”,尽管培养了一批批夺取金牌的运动员,但成千上万的普普通通的运动员,却失去了获取文化知识的最佳年龄。他们中的绝大部分,从童年到少年直到青年,完全地被封闭起来,不知道这世界真实的样子。有一回,某围棋队到一家工厂去参观,一位队员见到工人劳动,非常惊讶:“啊,原来工人是这样做エ的呀!” 一他不了解本国大多数人的生活状况,社会知识贫乏到可怜的程度,又怎样去摆正自己和社会的关系?
Our sports policy of one dragon have produced generations of gold medal-winning athletes, but millions of ordinary athletes have missed the prime age for receiving cultural knowledge. Most of them, from childhood through adolescence and into young adulthood, were completely isolated and had no idea what the world is really like. Once, when some Go team visited a factory, a member of the team was surprised at the way workers work in the factory. He did not understand the living conditions of most people in China. With poor social knowledge, how can athletes straighten out their relationship with the society?

退役、淘汰,今后做什么?会做些什么?能做些什么?
What would these athletes do after they retire? What can they they do?

中小学体育的极端落后,制造了无数的“半拉子人”。体育界的封闭正相反, 对文化学习的极不重视,又制造了另ー种“半拉子人”。头脑装货过多的,四肢虚弱;而四肢发达强壮的,又脑子空虚。长此以往,体育工作怎么能取得父母们的信赖和支持?在ー份对北京市一包括教师、干部、工人、记者、服务员乃至体育工作者在内
的215个家庭的调查中,不愿意让自己的孩子干体育的竟达214家!噢,毕竟还有一家乐意送孩子支持体育嘛,谁知道独此一家的父亲一这位在北京火车站工作的汉子,也不过是说了个活话:“唉,就这么个儿子,如果他别的实在干不了,也只有让他去打球了。”
The extreme backwardness of primary and secondary school sports has led to the poor sports quality of countless students. In the sports world, on the contrary, the extreme lack of attention to cultural learning has led to poor cultural performance of athletes. Children with good academic performance had poor physical fitness. Children with good physical fitness had a low level of education. In the long run, how can sports win the trust and support from parents? In a survey of 215 families in Beijing, including teachers, officials, workers, journalists, waiters and even sports workers, 214 of them were reluctant to let their children do sports. Well, after all, there was another family that was willing to send their children to play sports. It turned out that the father who worked at the Beijing railway station just said, "Oh, my son is an only child. If he can do nothing else, he will have to play basketball."

有的学校为了照顾家长们的情绪,干脆拒绝体育部门在本校招收有可能使全校提高“升学率”的学生。某学生不到“朽木不可雕”的地步,你体校就甭想招走。谁家的爹妈也不愿意让自己的宝贝疙瘩放弃“学而优则仕”的光明前途。这么ー来,在我们国手云集的北京,少年体校招生还要花钱登广告。不能片面地去埋怨这些家长,这种喜欢郎平、李宁,却坚决反对子女去争当郎平、李宁的社会现象,绝非偶然。我们不从中国体育的现实去找原因,去做大的改革,又怨得着哪ー个?
Considering the feelings of parents, some schools simply did not allow the sports department to recruit students in their schools that may increase the "promotion rate" of the whole school. Unless the student reached the point where "decaying wood cannot be carved", the sports school had the opportunity to recruit him. Parents were reluctant to let their precious children give up their bright future. In this way, in Beijing, where our country's athletes gather, junior sports schools had to pay for advertisements to recruit students.Parents are not to blame. It is no accident that they like Lang Ping and Li Ning, but firmly oppose their children to become sports men like Lang Ping and Li Ning. If we do not find out causes from the reality of Chinese sports and make reforms, who is to blame?

退役的人们
Athletes after retirement

中国体育体制的ー个突出弊端,是运动员退役后的问题。文化素质不高的人, 难以在生活中自立自强。因为绝大部分运动员成不了大明星,他们的出路成了问题。
One of the prominent drawbacks of China's sports system was the question that where athletes would go after they retired. People with low cultural quality found it difficult to be self-reliant in life. Because the vast majority of athletes cannot become sports stars, their way out has become a problem.

曾经打入全国甲级联赛的山西女排,在退役队员中,我随便ー问一小韩,身高1.76米,现在跑到铁路上一个工程处干了油漆工;许瑞苹,身高!.76米,在一家小旅店当服务员。这是她们当时唯一的出路了。眼下这阵势,哪儿不是人满为患? 实在是找不到愿意接收的单位。
Among the retired members of the Shanxi women's volleyball team who once entered the national first-class league, Xiao Han, who is 1.76 meters tall, worked as a painter in an engineering office on the railway; Xu Ruiping, 1.76 meters tall, worked as a waitress in a small hotel. It was their only option at the time. Nowadays, there is no shortage of people in every job, and it is really difficult to find a job.

而正是ー批又一批这样的运动员的出路和结局,被更多的爹妈看在眼里,记在心头了。谁还送自家的宝贝干体育?
When parents see the end of batches of such athletes, who is willing to send their own chirldren to do sports?
在中国,每年被淘汰待分配的运动员多达四五千人,有的竟等了五六年。
In China, as many as four to five thousand athletes waited to be assigned jobs after being eliminated every year, and some even waited for five or six years.

遗憾的是,这样大批大批的运动员,在选择出路时,宁肯去端盘子、刷油漆、打杂混饭,也不愿意去当体育教师或继续从事基层的业余体育活动,因为体育教师的社会地位太低了。他们一旦转到其他行业,甚至不愿在人前提起自己曾经吃过体育饭。
Unfortunately, such a large number of athletes would rather work as waiters, painters, and handymen than become physical education teachers or continue to engage in amateur sports activities at the grassroots level, because the social status of physical education teachers was too low. Once they work in other industries, they didn't even want to mention in front of people that they used to do sports.

共青团太原市委的干事陈红旗,是个退役的游泳运动员,山西省好几项游泳纪录的保持者。当我采访他时,他连连摇头,说:“咱早就退下来了,您不要勾引我再提起那些伤心事。你是作家,最好能给咱们传授点儿对付这个社会的知识。”
Chen Hongqi, secretary of the Taiyuan City CPC Committee of the Communist Youth League, is a retired swimmer and holder of several swimming records in Shanxi Province. When I interviewed him, he shook his head again and again and said, "I'm long retired, so please don't remind me of those sad things. You are a writer, and it is better to teach us a little about dealing with social problems. ”

极其被动的运动员出路问题与极其被动的运动员来源问题,是一回事,值得中国体育界和全社会共同思索。
The issue of athletes' way out and athlete resources is equally important, and it is worth thinking about for China's sports circles and the whole society.

不少地方的体育部门在这样困难的条件下,开办大中专班,以帮助退役运动员拿文凭,有的地方干脆搞成新的体育运动学校。当然这也可以缓和一下运动员渴望文凭的焦虑。但是,这是以体育界实行了更大的“一条龙”为代价的,体育界的包袱越来越沉重,体育界进ー步走向封闭。这种治标不治本的方式,谈不上实质性的改革。现在我们要说的是另ー种退役现象。这是唯有那些极少数的明星们才能享受的殊荣。
Under such difficult conditions, sports departments in many localities have set up junior college and secondary school classes to help retired athletes obtain diplomas, and some have simply opened new sports schools. However, this has come at the cost of the sports sector adopting a broader sports policy, with the burden of the sports sector becoming heavier and the sports sector becoming more closed. This method of treating the symptoms but not the root cause was not a substantive reform.

你看,60年代中国的乒乓球运动员当大官儿的、半大官儿的就已屡见不鲜。到了 80年代,排球运动员或教练员退役后担任各级领导职务的就更不稀罕。许多省体委在干部年轻化的“改革”中,也纷纷提拔有成绩的排球教练离开赛场去当体委的副主任。有的体育运动学校在提拔干部时,也当然地把搞过排球的人排在最前列。
On the other hand, another kind of retirement was an honor that only a very small number of stars can enjoy.In the 60s, it was not uncommon for table tennis players in China to become officials. In the 80s, it was more common for volleyball players or coaches to serve as leaders at all levels after retirement. In the course of the "reform" of rejuvenating cadres, many provincial sports committees have also promoted volleyball coaches with outstanding achievements to leave the arena to become deputy directors of the sports committees. When some sports schools promote cadres, they naturally ranked those who have played volleyball first.

这些中华民族优秀的体育精英,为国家为民族争过荣誉,功勋卓著,人民曾给予高度的评价,国家也给予了重奖,在国力富足之后即使给予更多更重的奖励亦不过分。其中有些人也确实是体育领导人的最佳人选。但是,难道就一定都要封官加爵吗?
These outstanding sports elites of the Chinese nation have won honor for the country and the nation. The people have given them high praise, and the state has given considerable rewards, and even more and heavier rewards after the national strength is rich is not excessive. Some of them are indeed the best candidates for sports leaders. But do they have to become officials?
ー个好的运动员和教练员不一定就能成为ー个好的领导人。这完全是两码事。硬要这样做的结果,可能给这些原先的运动员、现在的领导干部造成难以应付的压カ,给他们自己特别是给工作,都带来意料之中的困难。当然,这是绝不能单单指责体育界的,事实上,我们早已习惯于把劳动模范战斗英雄学毛著积极分子勉强提拔到领导岗位上来,对由此带来的种种恶果,视若无睹。
A good athlete and coach didn't necessarily make a good leader. These were two completely different things. Insisting on doing so may cause unbearable pressure on them, and bring unexpected difficulties to themselves, especially to their work. Of course, this must not be blamed solely on the world of sport, in fact, we always promoted outstanding people to leadership positions, but ignored the consequences of this.

退役的人们处在两极。中国体育面临“断代”危机。
Retired people were in two completely different situations. China's sports was facing a crisis of no successor.

谁带着智慧的风采
People with the demeanor of wisdom

著名球星、英格兰足球队队长基冈一“米奇老鼠”,同时也是著名的歌星。他录制的《胜利属于你》《自由的比赛》等歌曲,使无数歌迷如醉如痴,伦敦电视台每周为其录制一次独唱节目。丹麦的门将尼里斯•波尔,居然是一位物理学家,当他所把守的大门前出现平静时,他一面监视着同伴们在场上的战事,一面就近在球门柱上计算复杂的方程式,潇洒至极。超级球星苏格拉底,这位大胡子恰恰是在圣
保罗获得了医学博士学位以后,オ成为国家队主力的,人们称之为“足球博士”。
The famous football star, captain of the English football team, Keegan—Mighty Mouse, was also a famous singer. His songs such as "Victory Belongs to You" and "Freedom Game" have mesmerized countless fans, and London TV has recorded a solo program for him once a week. Danish football goalkeeper Niris Boll turned out to be a physicist. When the opponent was not attacking, he monitored the battle of his companions on the field while calculating complex equations on the goalpost. Superstar Socrates, the bearded man who earned his doctorate in medicine from Universidade de São Paulo, became the main player of the national team, known as the "Doctor of Football".

然而,我们这个10亿人口的大国所选用的任何一个项目的国手中,似乎还极少看到这样带着智慧风采的“知识分子”。试想,ー个民族,倘能多出现ー些既能从事英勇顽强的体育运动,又能创造高雅的文化艺术,发明或操纵精密的科学仪器进行高深的学术研究的人,那オ算ー个“可怕”的民族,ー个伟大的民族。
However, among the athletes of any sport chosen by our country of 1 billion people, it seemed that there were very few intellectuals with such wisdom. Imagine that if there were more people who could engage in heroic and tenacious sports, create elegant culture and art, and invent or manipulate sophisticated scientific instruments to conduct advanced academic research, the Chinese nation would be a powerful and great nation.

先从足球说起。国外报刊曾ー针见血地指出:“中国人是凭感情踢球,不是凭理智踢球。”这理智是啥?我想就是完整的足球意识吧。南美人把足球同绘画、雕塑、音乐并提,同视为艺术。欧洲人则把现代足球看作一门科学,十分强调智能、理性思维在训练中的作用。巴西人踢球,轻盈优美而潇洒自如,头脑冷静而视野开阔,他们机智灵活敏锐,踢得节奏合理快慢相宜,看这些人踢球,如入艺术迷宫,给人美的享受。而我们,现代足球理论贫乏,必然带来技术落后,至今停留在“体能加技能”忽视“智能” 的原始足球阶段。集中的反映,就是运动员的木讷和迟钝。
As for football, foreign newspapers once pointed out sharply that Chinese played football based on feelings, not rationality. What does the reason mean? I think it's the complete consciousness of football. South Americans regard football as art along with painting, sculpture and music. Europeans regard modern football as a science, emphasizing the role of intelligent and rational thinking in training. Brazilians play football with wit and agility, and play at a reasonable pace. Watching them play football is like entering an artistic maze, which offers endless enjoyment to audiences. However, the lack of modern football theory will inevitably lead to backward technology, and we have remained in the primitive football stage of physical strength plus while ignoring intelligence. The dull performance of the athletes is a manifestation of this.

智能上不去,人的精神素质就上不去。在第14届世界大学生运动会上,中国男排在决赛中迎战南斯拉夫队。论技术实カ,我队并不亚于对手。此前我队在访南期间曾先后以3比〇和3比1两胜南斯拉夫,并在决赛前专程两次赶去观看南队比赛,进行摸底。南队确非我们的对手。谁知在这种情况下,不期然南队在决赛中兴奋得很,打出了高水平,越打越勇。中国队明显地表现出缺乏思想准备、应变能力差的心理弱势,最后以连输三局的结果,惨败于南斯拉夫,丢掉了一次在世界大赛中拿冠军的极好机会。痛定思痛,中国男排在总结失败教训时说:“为什么该赢的球却输了?问题在于我们虽有夺取冠军的技术实カ,却缺乏夺取冠军的精神素质。”可谓掷地有声,ー语中的。
Without the support of intelligence, the mental quality of athletes cannot be improved. At the 14th World University Games, the Chinese men's volleyball team played against the Yugoslav team in the final. In terms of technical strength, the two teams were comparable. Previously, during their visit to Yugoslavia, Chinese men’s volleyball team defeated Yugoslavia 3-0 and 3-1 respectively, and made two special trips to watch the Yugoslav team match before the final to get to know the opposing team. The Yugoslav men's volleyball team was indeed no match for the Chinese volleyball team. However, unexpectedly, the Yugoslav team was very excited in the final, played at a high level, and fought more and more bravely. The Chinese team obviously showed its psychological weakness due to lack of mental preparation and poor adaptability, and finally lost three consecutive games to Yugoslavia, losing an excellent opportunity to win the world championship. Summing up the lessons of failure, the Chinese men's volleyball players said, "Why did we lose the game we should have won? The problem is that although we have the technical skills to win the championship, we lack such spiritual quality to win it." Such comments get the point.

我们这种封闭型的训练体制,“一条龙”,造就了一批又一批的“半拉子人”,很难去提高精神素质。
Our closed training system of one dragon has cultivated batches of sports dabblers, and it is very difficult to improve their spiritual quality.

这里以朱建华为例。按理说,他在奥运会比赛中的那次失败本不必指责,因为胜败乃兵家常事。但是那失败的根子以及后来的一系列失败,包括第6届全运会上他只是跃过了 2.24米的高度,其原因却是值得深思的。请听上海市足球协会主席沈文彬的一番议论:“朱建华现在没法离开教练胡鸿飞。如果讲比赛,两人总要同时到场,ー个在看台边上,ー个在场地上。朱建华在奥运会上成绩不理想,胡鸿飞回来讲,主要有两个问题。第一是朱建华的依赖性问题没有解决。以往在上海比赛,虽然规定教练员不可以进场,但胡鸿飞总是坐在离朱建华跳高最近的看台上,朱建华在场里跳的时候,先看看胡教练在不在。在,他的心就定了。可这次到洛杉矶,情况大变。虽然准备时间很长,朱建华比其他运动员还早去ー个月呢。到那儿后人家问他怎么样,朱建华直到赛前都说一切正常。结果到比赛时却出了问题。为什么呢?他找不到教练胡鸿飞了!在洛杉矶,胡鸿飞不可能像在国内比赛那样,你愿意坐哪儿就坐哪儿。八九万人的体育场,观众哇哇叫,胡鸿飞坐哪儿,朱建华看不到,首先在心理上产生了压カ,便不知所措。第二呢,朱建华在比赛中遇到困难以后,便忘记了自己的特长,只想到拼搏啊拼搏,不拿冠军回去交不了账啊。ー拼,就把自己的特点长处拼掉了。据说,世界上跳过2米!0以上的运动员的膝关节全有毛病,可朱建华没有,多好的条件啊!”
Taking Zhu Jianhua as an example, there was no need to blame him for his defeat in the Olympic Games, because victory and defeat are both common in battle. But the cause of that failure and the series of failures that followed, including the fact that he only jumped 2.24 meters in height at the 6th National Games, are worth pondering. Shen Wenbin, chairman of the Shanghai Football Association, commented that Zhu Jianhua could not play alone in the absence of her coach Hu Hongfei. During the game, the two must always be on the field at the same time, one on the edge of the stands and the other on the field. After Hu Hongfei returned, he said that Zhu Jianhua's performance in the Olympic Games was not satisfactory, mainly because of two problems. The first is that Zhu Jianhua's dependency problem has not been resolved. In the past, when competing in Shanghai, although it was stipulated that coaches were not allowed to enter the stadium, Hu Hongfei always sat in the stands closest to the place where Zhu Jianhua jumped. When Zhu Jianhua was in the game, he first saw if Coach Hu was there. If Coach Hu was there, he would be relieved. But this time in Los Angeles, the situation has changed dramatically. Although the preparation time was very long, Zhu Jianhua went a month earlier than other athletes. After getting there, when asked about his preparation, Zhu Jianhua said that everything was ok. When it came time to play, something went wrong. That's because he couldn’t find coach Hu Hongfei. In Los Angeles, Hu Hongfei couldn’t sit wherever he wanted to sit as he had done in domestic competitions. The stadium was packed with 890,000 spectators, so he couldn't see where Hu Hongfei was sitting. Therefore, he first suffered from psychological pressure and was overwhelmed. Second, when encountering difficulties in the competition, he forgot his special strengths, and only thought of fighting hard to win the championship. Such thinking made it impossible for him to play to his strengths. It is said that athletes who jump higher than 2.1 meters in the world have problems with their knees, but he was an exception. What a great physical advantage that is for him!

Chapter Five

这位沈文彬,老体育了,虽是干足球的,但体育各项情理相通,他分析得好。
Shen Wenbin, who has been involved in soccer for many years, is able to coach various sports with the interchangeability of various sports activities.
我们的“独苗”长年让捧着,成了温室里的花朵。朱建华三创世界纪录的好成绩,都不是在国际大赛的严酷氛围中取得的,而国内的比赛又专为他制造了不少顺境。怨谁呢?苏联跳高专家奥尔洛夫在南京接受中国记者采访时说得好:“朱建华有那么好的身体条件,现在成绩上不去,反而有所下降,我很难理解,看来是他自己患有头痛病「’他认为,ー个运动员要有所突破,不在于别人如何如何,而恰恰在于他自己。一个头痛病患者显然是不可能有所成就的。可是,这病的起因又是什么?
Under careful care, our "only seedling" has grown into a greenhouse flower. None of Zhu Jianhua's three world records were achieved in the fierce competition of international competitions, and domestic competitions brought him a lot of prosperity. Who's to blame? Soviet high jump expert Orlov told Chinese reporters in Nanjing, "It is difficult to understand that Zhu Jianhua has such a good physical condition, but now his performance has not improved but dropped. It seems that there is something wrong with his psychology." He believed that an athlete's breakthrough lies not in how others are doing, but precisely in himself. A person with a psychological disorder is obviously not able to achieve success. But what is the cause of this disease?

除了朱建华之外,中国其他项目的运动员也有类似病症。有一篇很有见地的文章,议论我选手参加1987年第2届世界田径锦标赛的表现,发在《中国青年报》上。文章说:“体育竞赛要求运动员具有敢于拼搏、勇于比赛和一上场就兴奋的心理状态,而中国有许多选手在这次大赛中却出现了人还没有上场身体就发软的状态,反映了平时心理训练太差。中国运动员像温室的花朵,这往往使有些运动员成为有名无实的人物,在世界大赛中无所作为。”
In addition to Zhu, Chinese athletes in other sports were also plagued by such psychological problems. An insightful article on the performance of Chinese athletes at the second World Athletics Championships in 1987 was published in the China Youth Daily. It read "Sports competitions require athletes to have the courage to fight, the courage to compete, and the psychological state of excitement on the stage, but many Chinese players in this competition appeared to be weak before the stage, showing the neglect of mental training. Chinese athletes are hothouse flowers, with no real power and no achievement in the world Series."

文章说出了许多人的共同感受。我们这样的体育体制,看起来在短期内似乎可以出成绩,而长此以往,是跟不上世界体育发展的步伐的。更为严重的是,在这样的体制下不仅培养了一批“头痛病”的人,而且还容易培养出“畸形儿”来。中国乒乓球女队主力,著名运动员韩玉珍,就是这样ー个典型。
The article struck a chord with many people. Our sports system, which seemed to be able to achieve something in the short term, cannot keep pace with the development of world sports in the long run. More seriously, such a system not only cultivated a number of people suffering from psychological disorder, but also cultivated "deformed children". Chinese table tennis women, famous athletes Han Yuzhen, is such a typical example.

哈尔滨姑娘韩玉珍,1958年春天进入哈尔滨少年体校练乒乓球,后入选国家队。在第26届世界乒乓球锦标赛上,她与李富荣配合,获世界男女混合双打亚军; 又与梁丽珍配合,获世界女子双打第3名。她本人获世界女子单打第8名,时年19岁。韩玉珍以稳固的防守、勇猛的扣杀和高大的身材,成为当时世界乒坛瞩目的新秀,被国际乒联公布为世界女子乒乓球第8号种子选手。然而在她的心理上却潜伏着ー颗不幸的种子。
Han Yuzhen, a girl from Harbin, entered Harbin Youth Sports School in the spring of 1958 to practice table tennis and was selected to the national team later. At the 26th World Table Tennis Championships, she won the silver medal of mixed doubles with Li Furong. And with Liang Lizhen, won the world women's doubles No. 3. She herself ranked eighth in the world women's singles at the age of 19. With her solid defense, fierce smash and tall stature, Han Yuzhen became a new star in the world table tennis circle at that time. She was announced as the 8th seed player in the world women's table tennis by the International Table Tennis Federation. But there was something wrong with her psychology.

1962年10月,中国乒乓球队访问日本。月底,中日在名古屋举行了首次团体赛。中国女队由韩玉珍、梁丽珍、王健出场,第一次战胜了 26届世乒赛团体冠军日本队。消息传来,国人鼓舞。
In October 1962, the Chinese table tennis team visited Japan. At the end of that month, China and Japan held their first team competition in Nagoya. The Chinese women's team, consisting of Han Yuzhen, Liang Lizhen and Wang Jian, defeated the 26th World Team champion Japan for the first time, which inspied Chinese people greatly.

11月1日,中国女队到达东京。2日将同日本进行第二场比赛。就在到达东京的当天清晨,与韩玉珍同住一室的梁丽珍慌慌张张地跑进荣高棠的房间,报告说韩玉珍被刺了!
On November 1st, the Chinese women's team arrived in Tokyo. The next day would be the second match against Japan. Early in the morning of the 1st, Liang Li Zhen, who lived in the same room with Han Yu Zhen, ran into Rong Gao Tong's room in a panic and said that Han Yu Zhen had been stabbed!

荣高棠等领导立即奔往现场。发现韩玉珍趴在地上,悲痛交加,说方オ突然闯入一人,用刀将她的手刺破,又翻了梁丽珍的箱子,将梁的球拍搞破后,越窗而逃。
Rong Gaotang and other leaders immediately ran to the scene. Han Yuzhen was lying on the ground in grief, saying that a man had just burst in and stabbed her hand with a knife, and then went through Liang Lizhen's suitcase and broke Liang's racket before escaping through the window.

事发之后,日本警方展开调查。结果报告说,没有发现任何刺客迹象,疑为运动员自伤!我方经反复了解分析,亦认为被刺的根据不足。又经多次做工作,韩玉珍坦白了自己的错误,真相暴露于异国首都。原来,韩玉珍“深知这次比赛的重要, 害怕万一输了 ,领导不让参加27届世乒赛,或参加了不被重用”,于是以刀自伤,临阵脱逃,并佯装遇刺,以躲避这场比赛。而她又怕别人上阵后压过自己,又将另两名主力王健和梁丽珍的球拍弄破。干出了害国、害人、害己的丑事,在东京大丢中国脸面。
After the incident, Japanese police launched an investigation. It turned out to be that no sign of an assassin was found, and the athlete was suspected of self-injury! Through in-depth analysis, we also believed that the evidence of the stabbing is insufficient. Being persuaded over and over again, Han finally confessed her mistake. And the truth was exposed in a foreign capital. It turned out that Han was well aware of the importance of this competition, and was afraid that if she lost, her leaders would not allow her to participate in the 27th World Table Tennis Championships, or if she participated in the competition, she would not be valued. So she hurt herself with a knife, and pretended to be assassinated in order to avoid this competition. What's worse, she even broke the rackets of the other two main force Wang Jian and Liang Lizhen out of the fear that others outperformed herself. Such acts that discredit the country, harm others and hurt herself were a great disgrace to China.

此案告破,韩玉珍遂被提前遣返回国。党籍被开除,下放到北京南苑农场劳动。三四个月之后,经贺龙、荣高棠、李梦华等高级领导同志对她帮助教育,韩玉珍得以重返国家队。韩玉珍出赛首届新兴力量运动会,戴罪立功。回国后参加全国乒乓球赛,韩玉珍力克群英独占鳌头,再度名声大震。
The case was solved, and Han was repatriated in advance. She was expelled from the Party and sent to work on Nanyuan Farm in Beijing. Three or four months later, with the help of senior leaders like He Long, Rong Gaotang and Li Menghua, Han Yuzhen was able to return to the national team. Competing in the First Emerging Power Games, Han Yuzhen redeemed herself by excellent performance.After returning home to participate in the National Table Tennis Competition, Han Yuzhen stood out from the rest of players, enjoying a widespread reputation once again.

国内比赛韩玉珍表现得十分出色。可是,不久在国际乒乓球邀请赛上,韩玉珍与日本深津尚子争夺冠军时,又一次显示了她精神素质的低劣。当深津尚子追上几分时,韩玉珍的意志又垮了下来,在2比。领先两局的情况下,反败给深津。以后ー蹶不振,又败给深津一回。
Han performed very well in the domestic competitions. However, soon after in the international Invitational Table Tennis Tournament, the final game betwween Han Yuzhen and Japanese player Naoko Fukotsu showed her inferior mental quality again.
When her opponent caught up a few points, Han's will broke down again. With a two-game lead, she lost to Fukotsu. Devastated greatly, she lost another game.

她唯恐再输,影响参加28届世乒赛,两次旧病复发,临阵脱逃,谎称患了阑尾炎,腹部剧痛难忍,企图回避比赛,又被人及时识破。
Out of the fear that that she would lose again, which would affect her participation in the 28th World Table Tennis Championships, she lied that she suffered from appendicitis and excruciating abdominal pain. She tried to avoid the competition, but was found out in time.

国家体委随即决定,调韩玉珍返回黑龙江,今后不准再参加国内和国际比赛。可惜人人认为条件优良的运动员一身材好,灵敏度高,技术过硬,却缺乏最宝贵的ー个强者的心理素质,患得患失,极端个人主义
故事并没有结束。韩玉珍返回黑龙江以后,在“文革”中被关进牛棚,接着是严刑逼供,人格侮辱,被打得皮开肉绽,遍体鳞伤。她本不是ー张硬弓,哪里受得了这番折磨,一打便招,ー审便供,不仅殃及自己,又殃及他人。她常常跑着跑着哭, 跑着跑着笑,一会儿装狗叫,一会儿骂自己是叛徒特务假党员。她没有勇气活下去,跳过高塔,吃过火柴头,往自己心脏部位扎过缝衣针……
The State Sports Commission immediately decided to send Han Yuzhen back to Heilongjiang Province and ban her from competing in domestic and international competitions. It's a pity that an excellent athlete with a good figure, high sensitivity, superb skill, was an extreme individualist who was wayed by considerations of gain and loss and lackd the most precious psychological quality of the strong.The story was not over. After Han returned to Heilongjiang, she was prisoned in a cowshed during the "Cultural Revolution", followed by torture, humiliation, beatings and bruises. Her will was not strong enough, and how could she endure such torture? Therefore, she would confess as soon as she was beaten and interrogated, which brought harm not only to herself but also to others. She often ran to cry, ran to laugh, sometimes pretended to be a dog barking, sometimes scolded herself as a traitor, a spy and a fake party member.Without the courage to live, she jumped from the tower, ate the matchhead, stuck needle in her heart...

1978年,省体委给韩玉珍平了反,正式批准她为省体校教练员。一年以后,即 1979年9月,韩玉珍在教练过程中突然腹部剧痛一这回可是真的,她大汗淋漓昏倒在地。
In 1978, the Provincial Sports Commission redressed wrongs done to Han, and officially approved her as a provincial sports school coach. A year later, in September 1979, Han suffered from a severe abdominal pain during a coaching session. This time, it was real. She collapsed in a sweat.

经过三天抢救,无效,37岁的中国一代著名选手韩玉珍渍然死去,诊断为突发性肝坏死,直到死后,她心包上还有一根“文革”中自扎的缝衣针没有取出。
Three days of rescue failed. The 37 years old Chinese famous player Han Yuzhen died, diagnosed as sudden liver necrosis. Until her death, there was still a needle in her pericardium that had been pricked during the Cultural Revolution.

韩玉珍的一生,有理想,有痛悔;有光彩,有昏暗;有伤痕,有微笑;有屈辱,有罪过;有理智,有失常,让人无法评述。
It is hard to make a comment on her life in that there were not only ideal, glory, joy, reson, but also regrets, drakness, scars, humiliation and disorder.

我想到的,还是体制问题,还是文化素质问题,还是精神品质问题。体育运动是人类全面和谐发展的极其重要的组成部分,它的功能不仅仅在于培养类似动物那样的高超运动技能,还在于它影响着人类的精神世界、审美意识、价值观念、创造能力和生活方式。人类通过参与体育运动所塑造的活跃而舒展的人体,在物质和精神综合意义上的顶点表现便是美。如果我们的体育目的以及为这个目的服务的体育体制偏离了这种美,那是什么呢?
What comes to my mind is still the problem of the system, the problem of cultural quality, and the problem of spiritual quality. Sports is an extremely important part of the comprehensive and harmonious development of human beings. Its function is not only to cultivate the superb sports skills like animals, but also to affect the spiritual world, aesthetic consciousness, values, creativity and life style of human beings. The culmination of the physical and spiritual expression of the active and expansive human body shaped by participation in sports is beauty. If the purpose of our sport and the system of sport that serves it, deviate from this beauty, what is it?

处在中间环节的中国教练
Chinese Coaches in Key Positions

教练员,处在中国体育的中间环节,至为关键。忧虑之中,我采访了许多执教中国运动队的人,结果更使我忧虑。在中国体育系统中,受过高等教育者不足10%,又据对各省市体工队中教员的来源调查发现,由运动员退转当教练的,达81.77%,各省运动学校的教练亦有 76.61%来自运动员。在对全国23个运动队包括国家队的119名教练的统计中, 初中乃至小学文化程度者,占80%以上。
The coach, in the central link of Chinese sports, is the key. Out of anxiety, I interviewed many people who coach Chinese sports teams, and the results worried me even more. In China's sports system, less than 10% have received higher education. According to the investigation on the source of the teachers in the sports teams of provinces and cities, 81.77% of the athletes have retired to become coaches, and 76.61% of the coaches in provincial sports schools were athletes. More than 80 percent of 119 coaches from 23 sports teams, including the national team, had educational backgrounds in middle and primary schools.

再看一下世界体育强国,美国1977年全美大学生田径锦标赛期间担任教练的 49人中,100%为大学以上文化程度。在苏联整个体育系统,受过高等教育的人达 55%。
Among the 49 coaches of the U.S. during the 1977 National Collegiate Track and Field Championships, all of them received college education or higher. In the entire sports system of the Soviet Union, 55 percent of the population was highly educated.

更加令人叹息的是,在全国3200个业余体校田径教练员文化考核中,有半数以上的人不及格,其中有10个省的平均分数在60分以下。这些教练,大多数也是由严重缺乏文化修养的运动员退转担任的。
What's more, more than half of the coaches from the country's 3,200 amateur sports schools failed the cultural examination of track and field coaches. The average score of 10 provinces was below 60. Most of these coaches used to be athletes who were severely uncultured.

青出于蓝本应胜于蓝,所忧者,青出于蓝反不如蓝。近亲繁殖在中国体育界已是普遍现象。你翻开中国足球队走马灯一般频频更换的诸多教练员的名单,再观照一下国内甲级队的诸多教练员,就不难发现,甲级队的教练全由主力队员退役后担任,国家队的教头则是挂靴的国脚。无一例外。教练员确应是谙熟技战术又具备实战经验的人,但是,作为教练,毕竟不是以他自己踢得好赖为标准的。纵观国际体坛,许多超一流的教练并非是赫赫有名的球星。球王贝利虽说技艺卓绝,却无人请他执教巴西队,因为他除非以连考五次的代价,首先拿到学位,然后オ可问津教鞭凯撒大帝”贝肯鲍尔退役后,由于不曾接受必须具备的教练员学位教育,他只能以领队身份而不能以教练的身份出现在联邦德国;足球强国意大利的名队教练,上任前必须经历五个阶段的考核。
The student should have surpassed the teacher. But what concerned me was that the student is inferior to the teacher. Inbreeding has become common in Chinese sports. Comparing the coaches of the Chinese football team who have been changed frequently, with some coaches of the domestic first-class team, it was obvious that the coaches of the first-class team are all retired players, while the coaches of the national team are all national football players who have hung up their boots. The coach should be well versed in theory and tactics as well as boast practical experience. However, the criterion for becoming a coach is not how well the coach plays. Throughout the international sports world, many top coaches are not famous stars. Pele, for all his skill, was not asked to coach the Brazilian national team because he would have to take the exam five times in a row to get a degree before he could coach. After retirement, Beckenbauer could only be seen in the national team of Federal Germany as a leader, not as a coach, because he did not receive the required coaching degree. The coach of Italy which is the football powerhouse, must go through five stages of assessment before taking the job.

第一阶段:足球理论、解剖、生物化学、生物力学、生理卫生和心理学。及格后进入第二阶段:更深入地学习,然后由专家小组判定你有没有当教练的素质。这ー下又淘汰一批人,剩下的进入第三阶段:必须到世界著名球队实习,并有写出该队一切工作计划、详细剖析该队的能力。经过再淘汰,进入第四阶段:必须参加足够的各种报告会、讲习会、讨论会以及与著名专家教练、记者会见的圆桌会议,意在考核ー个教练的全部专业知识和宣传自己观点的能力。最后进入第五阶段:总体考试和论文答辩。只有全部合格,才能有被招聘的资格,招聘后还要先当助手,后执教鞭。如此“刺刀见红”的考核和淘汰制度,筛掉了不少虽然球技高超却不具备教练才能的“明星”们。
Stage 1: Learning football theory, anatomy, biochemistry, biomechanics, physiological hygiene and psychology. People who pass the first stage can adcance to the second stage. In the second stage, people need to go deeper and then a panel of experts will decide if you have what it takes to be a coach. Those who are not eliminated at this stage advance to the next stage in which people must intern with a world famous team and be able to write all the work plans of the team and analyze the team in detail. The next stage aims to assess a coach's overall expertise and ability to get his or her ideas across by requiring candidates to participate in a large number of presentations, workshops, seminars and round-table meetings with renowned expert coaches and journalists. The last stage includes comprehensive examination and thesis defence. Candidates must be successful in all five stages to be eligible for recruitment, and must first work as assistants before becoming coaches. Such a rigorous system of evaluation and elimination removes many stars who are highly skilled but not capable of coaching.

特别有趣的是,美国著名游泳教练谢曼・查尔伏,是位具有非凡组织能力的人,他执教的美国男队曾获得过16枚奥运会金牌,他培养了一批又一批世界冠军, 多次打破世界纪录。可是,这位在全世界泳坛有着重要地位的大名鼎鼎的教练,却不会游泳!有一回,他的游泳队在夺魁之后,队员们高兴地把他投入水中,以示恭贺;不料,这位世界第一流的游泳教练却狼狈地呛了几口水沉下去了,几乎葬身泳池。运动员们赶快跃入池中实行抢救。此后,他只要眼看着自己的队员稳操胜券, 就赶紧悄悄溜掉,避开运动员们的恶作剧。
Sherm Chavoor, the famous swimming coach of the United States with extraordinary organizational ability, coached the American men's team to win 16 Olympic gold medals, and cultivated many world champions who broke many world records. It was particularly interesting that the famous coach, who had an important position in the international swimming world, can not swim! Once, when his team won the championship, all the team members threw him into the water for celebration. Unexpectedly, the world's first-class swimming coach swallowed a few mouthfuls of water in a panic, then sank and almost died in the pool. The athletes leaped into the pool to rescue them. After that, as long as he saw his team secure victory, he quickly slipped away to shun the athletes' mischief.

谢曼・查尔伏的例子说明了什么?
What does the story of Sherm Chavoor show?

我们的教练员呢?虽不乏相当出色、成绩卓异者,但却有相当一部分人常常在尽职尽力当中只扮演了一名“领操员” “示范员”的角色,甚至领操都领不出什么新招儿来。而一名真正优秀的教练员应该像ー个工程师或者艺术家那样时时具有创新的欲望和活カ。谢曼・查尔伏靠的不是简单的动作示范,他并不想为运动员制造什么样板,他靠的是科学,靠一整套独特的科学的博采众家之长的训练方法。
What about Chinese coaches? Many of them are quite outstanding, but a considerable number of them only play the role of a "pilot" and"demonstrator", who can't even come up with new ideas. However, a really good coach should have the desire and energy to innovate at all times like an engineer or an artist. Sherm Chavoor's sucess doesn't lie in simple demonstrations for he didn't want to create a model for athletes. Instead, it lies in science, in a unique scientific set of training methods that drew on the best of every method.

某省女排在国内要算不错的队伍了,而一名教练却不得不去求告一位具有高中程度的手下的队员为自己补课,以应付上级的文化考试。我们的ー些教练员在执教中,依靠的仅仅是自己在过去当运动员时期的训练日记,然后照猫画虎抄下来。他们制订训练计划的思维方式无非是看去年、想今年,稀里糊涂迎新年,练ー段,改ー段,修修补补又一段。他们认为,舞文弄墨能提高水平出成绩?训练训练, 就是连训带练,你不训他不练啊,师傅就是这样把我“训练”出来的!
A coach of a provincial women's volleyball team, one of the best in China, had to ask a member of his team with a high school degree to help him cope with examinations. Some of our coaches relied on nothing more than their training diaries from the days when they were athletes and copy them. Their way of thinking about training programs is to borrow from previous programs, without any innovation. They tried to improve their performance by playing with words. Training means teaching and practicing. If the coach doesn't teach the athletes, the athletes won't practice. That's how I grew up by the mode of teaching and practicing.

这么着,我们的这类教练员在代代相传的“训练”中培养着国手。他们对上ー代的经验,对他人的成功,知其然不知其所以然,往往邯郸学步,愣赶硬干。人家大运动量训练,咱也玩命干;人家无氧训练,咱也憋住气试试。于是,运动员练出毛病的,练伤的,练到稀里糊涂退役的,为数众多。最后他倒抱怨开了,说中国人干运动员先天就不行,人种就比人家差,不堪造就!果真如此吗?前年我们请了联邦德国一位教练来华执教,他对我国两名普通田径运动员先是进行了全面测试,然后进行分析,选择出最佳训练程序,合理地安排运动量,改进了我们的教练视而不见的ー些技术上的毛病,结果,只练了三个月,这两位运动员一位打破了亚洲纪录,一位打破了全国纪录。
Such coaches cultivated national players by "training" handed down from generation to generation. As for the success of others, they approximately knew how, not the why. Therefore, they slavishly imitated others by arranging high-intensity training and anaerobic training for team members instead of considering actuality. In this way, most of althelets suffered mental problems, physical injuries and even retirement. In the end, he even complained that the Chinese are not qualified to be athletes. Is that true? The year before last, China hired a coach from the Federal Republic of Germany. The coach thoroughly tested two ordinary track and field athletes from China first, then selected the best training procedures and arranged the amount of exercise reasonably through careful annalysis to improve some technical defects that local coaches ignored. As a result, after only three months of practice, one of these two athletes broke the Asian record and the other broke the national record.

如果ー个教练员只懂得让运动员跳圈儿,蹲杠铃,翻来覆去那么几个动作,连最基本的运动生理、运动心理、运动营养都不懂,他手下的运动员凭什么出成绩?这两年,体育界为了改进提高ー下,让ー些教练员上一两年大专班,借以改变教练员队伍的知识结构。这自然可以做ー些弥补,可是,由于底子太薄,又缺乏系统性,加上有些培训进修流于形式,因此并不能从根本上解决问题,实质上,不过是领了一纸文凭而已。
Athletes will not succeed under the guidance of a coach who only knows how to tell them to jump through hoops and squat on barbells, but lacks the most basic knowledge of sports physiology, sports psychology and sports nutrition.In the past two years, in order to improve themselves, the sports circle has asked some coaches to attend college for one or two years, so as to change the knowledge structure of the coaching team. Of course, this could make up for some problems. However, the formalism of training and the lack of knowledge basis and systematic arrangements indicated that problems couldn't be solved foundamentally. In essence, they just got a diploma.

我听说有这么ー档子事情。1984年前后,中国的“文凭热”越刮越烈。国家体委为了满足广大教练员和一部分退役运动员的美好愿望,在天津体院特意开办了ー个大专进修班,以期给大伙儿创造ー个学习的机会。参加者有著名教练多人。在入学前,考虑到大家的基础,仅仅考试三门功课,即语文、数学和政治,考题也不难。万万没想到,在报考的几十位中国体育界的佼佼者当中,没有一人的成绩超过三门总分60分的,最高者三门加一块58分！有考30分的,有20分的,竟然还有考7分、8分的。在校专修期间,有些人并未置身课堂,仍然住在北京,只是在天津体院挂了个虚名。两载过去,每人一张大专文凭到手,“文凭发放所”胜利完成了任务。大伙儿今后就算是受过高等教育了。
Around 1984, the "diploma fever" became more and more fierce in China. In order to realize the good wishes of the coaches and some retired athletes, the State Sports Commission specially opened a junior college training class in Tianjin University of Sport to provide a learning opportunity for all of them. What's more, many of the participants were famous coaches. Before the entrance, considering everyone's foundation, only three subjects, namely Chinese, mathematics and politics, were tested, and the questions were not difficult. Unexpectedly, among the dozens of outstanding Chinese sportsmen who applied for the exam, none of them scored more than 60 points in three courses, and the highest score was 58 points plus three courses. Some of them scored 30 points, 20 points, and even 8 points, 7 points. Some of them still lived in Beijing and did not attend classes during the period. Two years later, everyone got an associate's degre which means they have received higher education. In this way, the "diploma issuing house" successfully completed its task.
这也难怪,要知道中国的各大体育院校和师范体育系,压根儿就没有什么教练系这ー说。
That's no wonder because China's physical education colleges and normal physical education departments didn't set up coaching departments at all.

由于我们无法像体育发达国家那样对教练员实行制度性的考核,所以我们对一名教练的优劣高低就无从做出科学判断。于是,最简便的方法也只有任人唯亲了。连锁反应的是,真正有志气有能力有实カ有创造性的新人,因为没有严格的评判考核标准而常常失宠,怀オ不遇的新人越来越多,他们的命运由不得自己。他们无法摆脱那些惯于发号施令者的捉弄,无法以自身的实カ去抗御瞎指挥。这样一来,ー支运动队,既可能在一位天才教练的手中创造奇迹,也可能在一个平庸者的瞎指挥中屡遭不幸。
The lack of evaluation system of coaches as in developed countries means that we have no way to evaluate a coach scientifically. Therefore, the easiest way is cronyism, which led to the knock-on effect that truly ambitious, capable, competent and creative newcomers often fall out of favor because there is no strict evaluation criteria. The number of the new comers who are not recogized for their talents is growing. Their fate is not up to them, for they cannot shun the tricks of those who are used to giving orders and cannot resist in their own strength. As a result, a sports team can either work wonders under the guidance of a talented coach or suffer misfortune under the guidance of a mediocre one.

我无法想象,靠ー支没有多少文化的队伍,怎样去实现体育强国的梦?
I can't imagine how to achieve the dream of being a great sports nation with an uneducated team.

中国足球界在解放初期的50年代,文化程度反而比30多年后的今天要高。像李凤楼、陈成达、苏永舜等,都是正牌的大学生,钱允庆是一名有声望的医生,年维泗也是ー个文化程度较高的青年知识分子。你看,随着这支队伍文化程度的不断降低,我们的失败也越来越离奇:从!957年参加世界杯预选赛开始,先是败给印尼,接着是在首届新运会上败给乌拉圭大学生;80年代后,先后在重大比赛中失利于新加坡、新西兰、泰国,最后发展到输给香港。30年来一直行进在极其曲折痛苦的道路上。
Chinese football players in the early 1950s were better educated than players in 1980s. For example, Li Fenglou, Chen Chengda, Su Yongshun, etc., were all veritable college students, Qian Yunqing was a prestigious doctor, and Nian Weisi was also a young intellectual with a high degree of education. As its members becoming less educated, Chinese football team was getting more and more easily defeated. From the 1957 World Cup qualifiers, it lost first to Indonesia, and then lost to Uruguayan students at the first New Games. After the 80s, it lost major competitions to Singapore, New Zealand, Thailand, and finally lost to Hong Kong. For 30 years, it has been on an extremely tortuous and painful road.

现行体育体制降低了中国教练的水准。想想我们足球的战略战术吧:50年代学习匈牙利的WM阵型;60年代改学巴西的“424” ；70年代又转而学习荷兰的全攻全守;到了 80年代更没谱了,一会儿照搬巴西的攻势足球,一会儿又推崇意大利的稳守反击,一会儿又觉得法国的欧洲拉丁派地道……真是不遗余力,孜孜不倦,偏偏没有我们自己的东西。我们的国情是什么?我们的特色是什么?我们的长处和绝招儿是什么?怎样去开创一条扎扎实实的胜利之路?我的一位朋友告诉我,两年前,他在昆明海境训练基地采访了一场高水平的足球赛。中国队对匈牙利劲旅维多顿队。当中国队以3比〇战胜对手之后,对方教练吃惊非常,他忍不住问我们的一位国脚:“你们怎么能踢得这样好?” 这位国脚实话实说:“就是因为没按教练的部署踢!”
The current sports system has lowered the standard of Chinese coaches.Take a look at the strategy and tactics of Chinese football. Chinese football learned the WM formation of Hungary in the 50s and the Brazilian 4-2-4 formation in the 60s; In the 70s, it switched to learning from the Total Football of Holland; In the 80s, it was even more incomprehensible, copying Brazilian offensive football one moment, admiring Italy's steady counter-attack the next, and then learning from the French European Latin school. China really spared no effort to learn the tactics of other countries, but did not have our own things. What are our realities? What are our characteristics? What are our strengths and skills? How to create a solid path to victory? A friend of mine told me that two years ago, he covered a high-level football match between the Chinese team and the Hungarian team Vidodon at the Haihai training base in Kunming. When China won the match 3-0, the coach of the opposing team was so surprised that he could not help asking one of our players, "How can you play so well?" He replied that it's because they didn't play according to their coach's strategies.

这是多么耐人寻味的一句话呀。
What a meaningful phrase he said.

各种技战术的背后,是完整的体育理论、足球理论,我们缺乏的正是这些。
Behind all kinds of techniques and tactics are complete sports theories and football theories which are exactly what we lack.

我总是忘不了苏联举重队总教练换人的事情。里格尔特,是个非凡的人物。他曾被国际举重联合会主席肖德尔誉为“哪里出现里格尔特,哪里就出现新纪录”。他曾横跨三个级别,创造过63次世界纪录,是2I届奥运会金牌得主。他9 次夺取欧洲冠军,6次夺取世界冠军。但是,苏联人却看到他自1984年接任总教练
以来办法不多。拥有40多万举重运动员的苏联举重成绩在下降,屡屡败给拥有4 千名举重健儿的保加利亚。1986年的世界举重锦标赛,10个金牌,保加利亚夺走7 个,罗马尼亚1个,苏联只得2个。苏联的报界评论得好,说里格尔特不善于开动脑筋去研究新的训练方法,“今天大喊大叫’坚持住!‘已经于事无补”。在这种情况下,苏联人通过竞选,撤去了虽说是ー个伟大的运动员却不是一个够格的教练的里格尔特,换上了专家梅德维杰夫。这位新的总教练!970年至1974年曾经担任过国家队的总教练,但在当时他干得并不出色。而下台后他一直在莫斯科中央体育学院举重教研室深入研究举重理论并担任该室主任,著书立说,发表了许多高质量的研究论文,写过《多年训练计划》等著作。这次复出,堪称是经过了理论和科研的重新武装。苏联报纸评论说,“关键不在于更换专家,而在于他们不同的思维”。果然,在梅德维杰夫上任后的第二年,即!987年的世界举重锦标赛上,苏联队的转机明显开始了,与保加利亚的差距迅即缩小,ー举打破4项世界纪录,而保队却只打破2项。
I can't forget the change of head coach of the Soviet weightlifting team. Rigert was an extraordinary figure. He was praised by the president of the International Weightlifting Federation Schauder that "wherever Riegert appears, there is a new record". Having set 63 world records across three weight classes, he was a gold medalist at the 21st Olympic Games and he has won 9 European titles and 6 world titles. However, he has not done much since he took over as a head coach in 1984, so the performance of Soviet Union , which had more than 400,000 weightlifters, has declined, repeatedly losing to Bulgaria, which only had 4,000 weightlifters. At the 1986 World Weightlifting Championships, Bulgaria won 7 of the 10 gold medals, Romania 1 and the Soviet Union 2. The Soviet press commented that he was not good at researching new training methods and yelling at the athletes to hold on would no longer help. In this situation, the Soviets campaigned to remove Rigert, who was a great athlete but not a qualified coach, and replaced him with expert Dmitry Medvede. The new head coach was once the head coach of the national team from 1970 to 1974, but he did not do a great job at that time. After his dismissal, he has been studying the theory of weightlifting in depth at the weightlifting department of the Central Institute of Physical Education in Moscow, where he served as its director. In addition, he has published many high-quality research papers, and written books such as Multi-Year Training Plan. His comeback can be said to be a rearmament of theory and scientific research. Soviet newspapers commented that the point was not in replacing the coaches, but in their different thinking. Unsurprisingly, at the World Weightlifting Championships in 987, the second year after Medvedev took office, the Soviet team's turnaround began obviously, and the gap between it and Bulgaria quickly narrowed, with it breaking four world records while the Bulgarian team breaking only two.

这件事情给我很深的触动,其内涵是丰富的。伟大的里格尔特曾经63次改写了世界纪录,倘在中国,那还得了?如果这样的运动员退转后当了教练,不出成绩, 我们会不会换掉? 需要提醒读者的是,绝大多数的中国各级教练的事业心与吃苦耐劳精神是无可挑剔的。无论是ー个县ー个市一个省的教练,还是国家队的教练,哪个不是呕心沥血?他们不顾及家庭,不顾及金钱,置个人荣辱于度外,表现了崇高的献身精神〇在我个人的运动生涯中和后来的采访过程中,随时可以遇到这样的人。在一位姓万的教练家中,他告诉我,体育界同社会的各种矛盾,最集中地反映在家长和教练员身上。每当ー批孩子耽误了学业却又没上成中专班或没有被省以上专业队选中的时候,你看吧,家长天天轮番找你,把孩子失去前程的责任一股脑儿推到教练头上。万教练只好含着眼泪躲起来。而你要知道,这些孩子之所以练了两三年没有干成专业,并不全是孩子们成绩不行,而是有关头头们为了急功近利,从外省“买” 来了运动员占掉了这些当地孩子应有的名额,夺走了他们应有的机会。可这又没法怨领导,因为买一个成熟的运动员,要比你自己花钱培养ー个孩子成熟起来,要省经费得多!头头们的口袋里也穷啊!于是,家长受打击,孩子受刺激,教练受抨击,领导干着急。而处在风ロ浪尖上的,还是教练。这位万教练的妻子也是一名田径教练,她和她的同事们每天必须上三班:早晨练,上午练,下午练。夏天日头暴晒,冬天寒风劲吹,一年四季天天如此,可是她们每天只能领到五毛钱的补贴,还不够家属院里的老太太打ー圈麻将呢！前些年,教练们ー两年总要发一身衣服;后来,有的地方改成三年发一身,风吹雨淋,早就烂了。而体委领导们为了向市里的干部们要点儿经费,就只好一套接ー套地送,或者叫长期借穿吧。有的领导干部何止接受了两套三套!他穿得了吗?穿不了没关系,给老婆穿上进厨房,给孩子穿上去上学,还能给亲戚做人情嘛!中国教练员的苦衷三言两语是说不完的。比如评职称,地市一级的教练带队参加全国比赛的机会几乎没有,可有的地市评定职称的框框上定了,必须有队员直接参加了全国以上的比赛オ算够分。注意,是直接参加,你输送的运动员后来到省里又集训又参赛,对不起,这就不给算数了!倘是足球,又规定,必须输送了 7名以上的队员在省里踢主力,这オ行。天啊,你算吧,假如每个地市足球教练都要输送7名以上的队员打主力オ给评这个教练职称,那么, ー个省,最少也要有好几百个主力队员,我们才能都够教练的格！合理不?你放眼ー看,许多老教练的学生后来到大学里都当了讲师什么的,而这些教练仍然评不上个教练职称,还在操场上带着队伍干！
That touched me deeply. The great Rigert has rewritten the world record 63 times, which is very incredible in China. If such an athlete retired to become a coach in China but did not produce results, would we replace him? It is worth noting that the dedication and hard-working spirit of the vast majority of Chinese coaches at all levels are unquestionable. Whether it is a coach at the county, city, provincial level, or at the national team, they all dedicated to their career. They showed noble dedication without caring for family and money, and at the expense of personal honor and disgrace. I can meet such people at any time during my personal athletic career and later interviews. In the home of a coach surnamed Wan, he told me that the contradictions between the sports world and society were most concentrated in the relationship between parents and coaches. If a gruop of children delayed their studies but did not enter a secondary school or was not selected by a professional team above the provincial level, parents would take turns to find the coach every day, and pushed the responsibility for their children's loss of bright future onto the coach. Under this situation, he had to hide with tears in his eyes. The reason why these children have not become professional athletes after practicing for two or three years was not all because the children were not good at their results, but because the leaders concerned have "bought" athletes from other provinces in order to achieve rapid improvement, thus occupying the places that these local children deserve and taking away their due opportunities. But these leaders should not be blamed because buying a mature athlete is much cheaper than spending money training an athlete. The funding for these leaders to develop sports was also lomited. As a result, parents were hit, children were stimulated, coaches were attacked, and leaders were anxious. And on the cusp of the storm was still the coach. Coach Wan's wife, who is also a track and field coach, and her colleagues had to work three shifts a day. In summer, they were exposed to the sun; in winter, they were blown by the cold wind. It's the same every year. But they could only receive a subsidy of five cents a day, which was even not enough for the old ladies in the family yard to play mahjong. In previous years, the superior department always issued clothes to the coaches for one or two years; Later, some places changed to three years to issue a set of clothes to coaches. They worked in the wind and rain, so their clothes had long been rotten. In order to ask the city-level cadres for funds, the leaders of the sports committee had to send clothes to the cadres one after another. Some leading cadres received more than two or three sets of clothes which the leaders gave their wives to wear when she cooking, gave their chirldren to wear when going to school , and gave their relatives as a favor. The bitterness of Chinese coaches couldnot be said in words. Taking professional evaluation as an example, there were almost no opportunities for coaches at the prefectural and municipal levels to lead teams to participate in national competitions, but some prefectures and cities have set the standard for evaluating professional titles that some team members must directly participate in competitions above the national level. It is worth noting that the athletes who were sent later came to the province to train and compete did not count. There was also a stipulation on the evaluation of professional titles in the field of football that more than 7 players of a coach must be promoted to become the main members of the provincial team. If each prefecture-level football coach had to send more than 7 team members to the provincial team, a province must have at least several hundred main members which is unreasonable. Many students of old coaches later became lecturers in universities, and these coaches still couldn't get a coaching title, and they still led the team on the playground.

远离科学的人们
People away from Science
当今世界,仅靠教练员训练的时代已经结束,代之而起的是教练员、医生、科研人员和运动员的通力合作,实行总体科学训练。
In today's world, the era of training only depending on coaches has come to an end. Instead, coaches, doctors, researchers and athletes work together to carry out overall scientific training.

然而,提起我们的体育科研,又是一番扫兴。在前些时候颁布的体育科技进步奖中,获ー等奖的只有3项,其中仅有1项是有关运动员选材研究的,另外两项ー个是饮料,ー个是防治末端病。在!986年的汉城亚运会期间,中国的大小报刊倾其笔墨对金牌进行重点宣传,主要是围绕“升国旗、奏国歌”。但是,在同时同地举行的亚运会科学大会,我们却宣传得极少,鲜为人知。在这个有12项研究学科的大会上,韩国拿出了 91篇论文,日本拿出了 62篇,中国台北也拿出了 !9篇,咱们呢?说来令人汗颜,堂堂中华人民共和国只拿出了两篇。
However, when it comes to our sports research, it is disappointing. Among Sports Science and Technology Progress Award issued earlier, only three items won the first prize, of which only one was related to the research on athletes. And the remaining two were about drinks and the prevention and treatment of terminal diseases.During the 1986 Seoul Asian Games, Chinese newspapers and magazines focused on winning the gold medal, mainly centering on "raising the national flag and playing the national anthem." At this conference with 12 research disciplines, South Korea produced 91 papers, Japan produced 62 papers, and Chinese Taipei also produced nine papers. What about Chinese mainland? It is shameful to say that the People's Republic of China only produced two papers.

我们每当论及体育的成功之道,无非是“顽强拼搏”“奋勇进取”“为国争光”等等精神动カ,似乎无须靠科学。这当然与我们曾经在相当长的时间里不尊重知识, 排斥科学作为生产カ的意识有关。这是宏观上的错误。而对体育本身,这种错误就更深刻。在众多人眼里,体育和科学是两个离得很遥远的概念。中国历史上的体育英豪们,无论是陆上的、水里的、空中的,腾挪跑跳游滑掷,总是归于ー个“练” 字;所谓功夫,全凭吃得下苦,多少年习演不辍。所以沿袭而下,认为体育者,不过是人高马大。“平时多流汗,赛时能夺冠”的指导思想贯穿始终。这里头还有一层缘由:体育科研并不能直接产生金牌,搞体育科研必定要有一定的时间,咱先抓了这阵子再说!这就致使体育科研长期以来在中国步履蹒跚。
Whenever we talked about the way to success in sports, it was nothing more than spiritual motive forces such as "stubborn struggle," "courageous progress," and "winning glory for the country," and it seemed that there is no need to rely on science.This, of course, is related to the fact that we have not respected knowledge for a long time and rejected science as a producer, which is a macro cognitive error.For sports itself, such a mistake is even more serious. In the eyes of many people, sports and science are two unrelated concepts.The heroes of sports in Chinese history, no matter which sport they participated in, their success was always attributed to training; Their ability depended on how hard they can endure and how many years they have been practicing. So in the later, sportsmen are believed to be just tall and strong. The guiding ideology of "sweating a lot in daily tranning leading to the championship " runs throughout. There's another reason for this. Sports scientific research can not directly produce gold medals, there must be a certain amount of time to engage in sports scientific research. So they just seized this time to train first! As a result, sports research has long faltered in China.

我们一些教练不大懂得这ー套的重要性。他们似乎忘记了站在科学巨人的肩膀上自己便也会高大得多。就眼下情况看,各级体委的训练与同系统的科研所是两张皮。教练们觉得科研所这帮人又讨厌又碍事儿。而科研人员又怕得罪了教练员日后搞科研更难。国家体委一位老资历的科研人员对我发了一大篇牢骚:甭提多作难啦!在别的地方搞科研那是吃香喝辣,你帮了农民的忙,除了虫害了,小枣变大枣了,老农民哪个不是千恩万谢的!可到了咱这儿,麻烦啦。你想验尿哩,想搞个什么测定哩,你瞧那个教练,绷起一张大黑脸,你就不要想动一指头运动员。你测动态,他说你影响训练计划;你测静态吧,他又说你影响运动员休息。要是科研人员发现这位教练在训练量或者强度的安排上有问题,对运动员不利,那你也不敢明着提建议。再说,运动员也烦,他也以为你给他添乱呢。这么着,ー个科研项目总是拖拖拖,好不容易搞下来,你还得领人家教练的情,哈,倒成了是人家帮你完成任务啦!
Some of our coaches didn't quite understand the importance of this.They seemed to forget that standing on the shoulders of the giant of science makes himself taller.As far as the current situation is concerned, the training of sports committees at all levels is completely unrelated to the scientific research institutes of the same system.The coaches found the people at the institute annoying and obstructive.And the scientific research personnel were afraid that they may offend the coaches, and it would be more difficult to conduct scientific research in the future.A senior researcher from the National Sports Commission complained, "It's too difficult to do research here. Doing scientific research elsewhere, the staff is very well treated. Helping farmers get rid of pests and increase food production, the staff will get heartfelt thanks from farmers! The situation is different here. If we want to conduct a urine test or to make some kind of test, coaches will have a bad attitude, so we can't test athletes at all. If the athlete's dynamics are tested, these coaches will say that it affects the training plan. If we test the static condition of the athlete, these coaches also say that they affect the athlete's rest.If we find that a coach has a problem with the arrangement of training volume or intensity, which is not good for the athletes, we dare not make explicit suggestions.Besides, the athlete is annoying, and he thinks we are messing with him.In this way, a scientific research project is always procrastinating, and it is not easy to get it down. What's more, we still have to receive the so-called favour of these coaches, which means that it is these coaches who help us to complete their research. How ironic it is!

“还是人家老外精。咱们花钱请来的外国教练,够高级了吧。可人家三天两头往科研所跑,依靠的就是个科研所,和咱们科研所关系搞得很好。像那个德国教练,每天训练都要参照咱科研所的数据,离了数据他不干。咱们的教练你求他去测试,他讨厌;可人家是主动带队来所里测试,人家还怕你马虎哩!老外说,他们在国タト,动用科研单位是要花钱的,说社会主义好,不用花钱就办事。所以他就老跑科研所。咱们的那帮教练,你请都请不来。唉,反过来说,咱们的教练也不是不想依靠科学,他不想出成绩?实在不是他不乐意来,是他那点儿文化水平,来了也没用！就算交给他那些数据,他还是个稀里糊涂,睁眼瞎。“提起科研所的事儿,我就气。要是拿回金牌来,你看领导那个热闹劲儿;要是你的科研论文在国外获奖了,谁稀罕你?不管哪ー茬的领导,精力就是集中在训练部门,集中在奖牌上。就这架势,建体育强国?难!”
Foreign coaches are much smarter than Chinese coaches.The foreign coaches that China paid for is senior enough.Relying on the date of the research institute to train athletes, they often come to the research institute, and thus foster a good relationship with the research institute.For example, that German coach trains his athletes according to the data of the research institute, highly depending on the data.At the request of the researchers, Chinese coaches are still reluctant to let athletes test; But the German coach takes the initiative to lead the team to the institute for testing, and he is afraid of the staff being sloppy! He says that when he was abroad, it cost money to ask for the help of scientific research institute. He highly appreciates socialism in China because he can do such things without spending money.Therefore, he often came to the research institute.We can't even invite Chinese coaches to the institute. On the other hand, Chinese coaches also want to rely on science to good results. It's really not that they are not willing to come. It's their lack of education that makes it impossible for them to understand the research mechanism.Even if they get the data, they are still confused. If the athletes get the gold medal, the leaders will be very happy. If a scientific paper wins an award abroad, no one cares. All the leaders focused on training, on medals.Under these circumstances, it is difficult to build a sports power!"

人才的滞留
Talent Retention

又是ー个现今体育体制包括竞赛体制带来的大弊,不容回避。尽管人们并不否认体育人才交流的重要性,但若是真的试图去挪动他人领地ー兵一卒,你非吃闭门羹不可。解放军队的教练在一次国内比赛后提出,能否从其他省市代表队中每ー个项目的第十名之外,调配给他们ー些队员,结果遭到各地拒绝。十名以外也不行,赶明儿让你们给练好了出来打掉我呀?
Talent retention is a major drawback brought by the current sports system, including the competition system, which cannot be avoided.Although people do not deny the importance of sports talent exchange, they must refuse to give the talent they have cultivated to others.After a domestic competition, the PLA coach asked if he could be assigned some players from other provincial and municipal teams, who ranked after the tenth place in each event, but he was rejected by all local teams.They were reluctant to send even athletes after the tenth place to the PLA because they feared that these athletes would later become opponents of their own teams.

1985年10月,美国应聘到我国执教的田径教练丹尼斯,在郑州青运会上遇到了他无论如何也搞不清楚的问题。那些在田径项目上夺得金牌的青少年运动员, 在他看来大多缺少继续提高的条件,前途不大;而那些有着明显潜カ的运动员,他们本省、本地区的教练又不肯把他们交给丹尼斯。这种尴尬的滋味丹尼斯并非第一次尝受,他在1984年一到中国不久就体味过了。
In October 1985, Dennis from America, who was recruited as a track and field coach in China, encountered problems that he could not understand at the Zhengzhou Youth Games.In his view, most of the young athletes who won gold medals in track and field events lacked the conditions to continue to improve, and their future was not promising. However, some coaches refused to assign athletes with obvious potential to Dennis.This is not the first time Dennis has experienced this embarrassment. He experienced it soon after arriving in China in 1984.

地方主义正是造成丹尼斯困惑的直接原因。以至于中国体育的后备力量非常不妙,人才滞留。
Localism was the direct cause of Dennis's confusion. As a result, the reserve force of Chinese sports was very insufficient, and the talents were stranded in small places.

这里有一份某省体委于1986年3月下发的正式文件,严令禁止体育选手外流。文件先是通报了该省两个市的ー些运动员被北京航空学院、北京体院竞技体校和八一队“私自招走”的情况,然后做出如下特殊规定:
ー、凡外省、市、区、解放军、全国性产业体协到我省各级体校选招运动员, 必须持有省市自治区体委或同级的介绍信,经省体委同意加盖公章后,在指定的地市县选招,如手续不全者,各地市县有权拒绝选招。
二、凡高等院校招收各级体校运动员,必须经当地体委同意,报省体委批准,并要严格按照招生手续,未经当地体委正式推荐和省招生办同意,一律不准乱拉运动员。
三、（略）
四、对于不通过上述正常手续,乱拉运动员,各级体委要通过当地政府有关部门予以制止,并及时上报省体委。对于不听劝阻者,省体委直接向各省市、自治区、国家教委、总政治部等有关单位或部门提出交涉,必要时报请国家体委通报全国。对于各级体委中个别人搞私下交易,或知情不报者,ー经查清,坚决追究有关领导责任。
五、 ……追回流失的运动员,并将追查情况上报省体委。
An official document issued by a provincial sports commission in March 1986 strictly prohibited the outflow of sports players.The document first informed that some athletes from the two cities in the province were privately recruited by Beijing Aeronautical and Astronautical Institute, the Institute of Competitive Sports of Beijing Sport University, and the 81 Team, and then made the following special regulations:
First, all provinces, municipalities, districts, the People's Liberation Army, and national industrial sports associations that go to sports schools at all levels in our province to select and recruit athletes must hold a letter of introduction from the provincial, municipal, autonomous regional sports committee or the same level. After obtaining the approval of the Provincial Sports Committee to affix its official seal, they can select the recruits in the designated prefectures, cities, and counties. If the procedures are incomplete, the prefectures and counties have the right to refuse the election.
Second, all institutions of higher learning recruiting athletes from sports schools at all levels must obtain the consent of the local sports committee which reports to the Provincial Sports Committee for approval, strictly following the enrollment procedures. And they are not allowed to recruit athletes without the official recommendation of the local sports committee and the consent of the provincial admissions office.
Third, (Omitted)
Fourth, sports committees at all levels shall stop the recruitment of athletes without going through the above-mentioned normal procedures through the departments concerned of the local government and promptly report to the Provincial Sports Commission.For those who do not heed the dissuasion, the Provincial Sports Committee directly reports to the units or departments of each province, municipality, autonomous region, the State Education Commission, the General Political Department, etc., and when necessary, reports to the State Sports Commission to inform the whole country.If there are individuals in sports committees at all levels who engage in private deals or fail to report the facts, leaders concerned will be resolutely investigated for responsibility after investigation.
Fifth, athletes who are recruited must return to their original teams, and the relevant situation must be reported to the Provincial Sports Commission.

这个文件是3月份下达的,到了 5月,省教育厅和省体委又联合颁发了《关于严格控制体育运动人才外流的几项规定》,特意在原来基础上加了一条更厉害的:对于各级各类体校中个别教练员私下搞交易,徇私舞弊,放走人才者,一经查清,根据情节,将降低、撤销或不予评定技术职称,直至调离教练工作岗位。如发现教育、公安等有关部门中个别人有类似情况,建议同样给予相应的纪律制裁。看这文件,多具体。中国在改革的时代,科技人才要流动,管理人才要流动,教学人才要流动,エ农业各条战线的人才都可以流动,这是改革开放搞活的需要,所谓“树挪死,人挪活” 是也。为什么最具有活力的体育人才无法流动?这不能不说是我们体育体制、竞赛体制带来的结果。像这样严令禁止人才流动的,绝非一家,可以说,几乎家家如此。偌大的中国体育界,颇有些“人世难逢开口笑,上疆场彼此弯弓月”的味道。通通为了一个目的:金牌。
For indivisual coaches from all types of sports schools at all levels who engaged in private deals, malpractices for personal gain, or letting the talent, once ascertained, according to the seriousness of the case, their technical titles will be reduced, revoked or not assessed, until they are transferred from the coaching post.If it is found that a similar situation occurs in an individual in the education, public security and other departments concerned, it is recommended that corresponding disciplinary sanctions be given as well.This file is so specific.In the era of reform and opening up, there were talent flow in the field of science of technology, management, education, and in all fronts of industry and agriculture, which aimed to promote reform and opening up. This is the truth that if a tree is moved somewhere else, it will die； and if a person moves somewhere else, it will have new vitality.Why can't the most dynamic sports talents flow? This is the result of our sports system and competition system.It is not one team that strictly prohibits the flow of talents like this, and it can be said that this is true of almost all teams in China.The huge Chinese sports world can be said to be "nothing to be happy about, only to fight each other".All for one purpose: gold medal.

河北省自行车队1987年以来让人刮目相看,靠的就是人才的引进。6月,该队不满21岁的赵簌大幅度地提高了女子1000米计时赛的全国纪录,从而使中国诞生了第一个计时项目的自行车国际健将。7月,河北女队又创造了女子3000米团体追逐赛的全国新纪录。令人惊异的是,这支令全国同行和新闻界关注的劲旅,建队还不到三年,何来神力?原来,该队教练王振新,是从自行车运动的强省ーー山西步入运动生涯而后回归河北的。这个王振新在河北执教以来,又受到山西的热情关照一哥哥是山西体育科研所的领导,嫂嫂是山西省体委的副主任。这样,山西队几十年来的成败甘苦顺风逆境,在王振新那里全不成秘密。加上有了这层“血缘”关系,山西派出了一位最了解、最熟悉中国唯一在世界锦标赛中摘取过自行车奖牌的著名运动员周素英的人一周素英的未婚夫,前往河北助阵。结果,赵簌与周素英的风格竟十分相似。山西助阵的作用不言而喻。
The Hebei Province Cycling Team has been impressive since 1987, relying on the introduction of talents.In June, Zhao Su from the Hebei Province Cycling Team, under the age of 21, greatly improved the national record of the women's 1,000-meter time trial, thus becoming China's first international cyclist in time trial.In July, the Hebei women's team set a new national record in the women's 3000 m team chase.Amazingly, this team, which attracted the attention of peers and the press across the country has been established less than three years. Why was it so powerful? It turned out that the team's coach, Wang Zhenxin, started his sports career in Shanxi Province, a strong province in cycling, and then returned to Hebei.Since Wang Zhenxin taught in Hebei, he has been warmly cared for by leaders of Shanxi Peovince because his brother was a leader of Shanxi Sports Research Institute, and his sister-in-law was the deputy director of Shanxi Sports Commission.In this way, Wang Zhenxin knew all about the success or failure of the Shanxi team in the past few decades.With this "blood relationship," Shanxi sent Zhou Suying's fiance who knew Zhou Suying best, the only famous Chinese cyclist who won a medal in the world championships, to guide the Hebei team. As a result, the style of Zhao Su and that of Zhou Suying was very similar.The role of Shanxi's support was self-evident.

这件事说明两重意思:河北队倘若没有借助山西的力量,站在巨人的肩头以助高,显然不会进步如此神速,说明人オ交流之重要;但是,援助的契机,却是兄弟血缘。那么,倘若没有这层关系,山西的人才和智慧就极难交流到河北去。此事又反过来说明了中国体育人才交流的困难。
This example illustrated a twofold meaning. On the one hand, if the Hebei team had not relied on the power of Shanxi to stand on the shoulders of giants to improve their own strength, it would obviously not have progressed so rapidly, which shows the importance of talent exchange; However, the opportunity for assistance came from brotherly ties.Without such relationship, it would be extremely difficult for Shanxi's talents and wisdom to be exchanged in Hebei.This, in turn, illustrated the difficulties of the exchange of sports talents in China.

一家人才济济,内部消化不了,另一家人オ奇缺,上下无法配套,这个现象实在不是唯体育界独有。而体育界由于自身体制所决定,又由于多了一个金牌的因素, 金牌又直接关系到ー个省、ー个地区的体育官员的荣辱升迁,所以这现象就显得严重得多。整个体育界的人才浪费十分惊人。
One team has too many talents to appoint everyone, and another team is so short of talent that members cannot work together, which is really not unique to the sports world.However, due to the limitations of its own system and the importance of gold medals, which are directly related to the promotion of sports officials in a province or region, this situation is much more serious in sports circle.The waste of talent in the sports circle is staggering.

还是山西省。这里从50年代就打下了雄厚的摩托车运动的基础,4届全运会前后山西健儿曾铁骑出山,纵横驰骋在北中国,产生了一批健将级选手和国家特级摩托车手,群众非常爱戴。到了 5届全运会,由于大会没有设立这个项目的金牌, 山西省体委断然将这个项目下马了（不排除经费困难的因素）。铁骑不再咆哮,铁流不再奔腾,军体大院里出现了少有的寂静。几十辆摩托车在库房里沉沉睡去,灰尘渐渐地覆盖了它们,锈迹毫不客气地在吞噬着它们。人呢?这是比那些赛车更宝贵的。这些摩托车运动健将和特级车手们,带着一身老伤,作鸟兽散,各奔前程去了,有当卡车司机的,有干邮递员的……另有一批无路可走的骨干,留了下来,闲着,心里发慌,无事可干。好几年前我就常常在太原街头遇到健将小白,慢悠悠地开着个偏三轮,在菜铺子跟前讨价还价,然后拉上一篓子菜回去给更多的闲人们做饭。而今,那辆偏三轮残破得气也喘不匀,一天天见老的健将小白还时而开着它跑菜铺。一晃间,六个春秋过去了。近七年来,这群热爱摩托车事业的闲人向省政府有关领导、向省体委打了多次报告（笔者还替他们向副省长的秘书转递过一回），要求领导能够恢复这个项目。并提出,如果领导经费确有困难,他们可以成立摩托车协会,自费办队,或民办公助。眼见得并州街头几千上万辆的民用摩托车奔驰而过,无数的年轻人对摩托车运动有着浓烈的兴奋,为什么我们这些人不可以把大家组织起来办摩托车竞赛事业?为什么不可以以车养车,ー边搞为民服务的短训班, 维修站,ー边注意培养苗子,建立队伍,将来为山西、为中国效カ?这样办,既为国家节省了资金,又为民族培养了人才,他们自身也产生了新的价值。这是一群身怀绝技的人才呀!
Since the 50s, Shanxi Province has laid a solid foundation for motorcycle sports. Before and after the 4th National Games, athletes from Shanxi Province have ridden motorcycles across northern China. There were a group of elite athletes and national special motorcycle drivers among these athelets who were very loved by the masses.In the 5th National Games, because the conference did not set up the gold medal of this project, Shanxi Provincial Sports Commission resolutely removed it (not excluding the factor of financial difficulties).Motorcycles no longer roared, convoys stopped galloping, and there was a rare silence in the military compound.Dozens of motorcycles fell asleep in the warehouse, gradually covered in dust and unceremoniously devoured by rust.What about people who are more valuable than those race cars? These elite motorcyclists, with their old wounds, went their separate ways, some as truck drivers, some as postmen... Another group of backbones who had nowhere to go remained in the team, panicking in their hearts and having nothing to do. A few years ago, I often met a motorcyclist named Xiaobai on the streets of Taiyuan, who drove a three-wheeled car slowly, haggled in front of the vegetable shop, and then pulled up a basket of vegetables to go back to cook for more idle people.And now, the three-wheeled car is dilapidated, and Xiaobai, who is getting older day by day, still drives it to the vegetable shop from time to time.In a flash, six years have passed.In the past seven years, this group of idle people who love the motorcycle industry have reported many times to the leaders concerned of the provincial government and to the Provincial Sports Commission (the author has also forwarded their report to the secretary of the vice governor once), asking the leaders to resume this project.They also suggested that if the leaders really had difficulties in funding, they could set up motorcycle associations, run teams at their own expense, or adopt the system that is civilian run and public subsidized.Thousands of civilian motorcycles rushed by the streets of Taiyuan, and countless young people had a strong passion for motorcycle sports. Why can't we organize motorcycle competitions? Why can't we just engage in short training courses and maintenance stations that serve the people, and pay attention to cultivating talents to serve Shanxi and China in the future?In doing so, it not only saves money for the country, but also cultivates talents for the nation, and they themselves generate new value.This is a group of talented people!

但这报告泥牛入海了。记得那位当年的摩托车教练,曾在车场上冲锋陷阵九死一生。那天他开着小白买菜的那辆车,拉着我跑省府大院,跑那份报告。希望ーー破灭之后,他怅然地驾驶着车,把油门松到最小,任车轮缓缓向前滚动。良久,这位征战沙场半辈子不曾低头的中年汉子,凄楚地对我说:“只要他们让咱干成这个事业,活着别像个死人,咋都行厂’
But the report never got a response.I remember that the motorcycle coach back then used to fight hard despite the dangers in the depot.That day, he drove me to the provincial government to hand over the report in the car that Xiaobai drove to buy vegetables.For a long time, this middle-aged man who had never bowed his head in half his life on the battlefield said to me sadly, "as long as we have the opportunity to continue our sports career and we don't live like dead people, we can do everything!"

爱的压抑
Repressed Love

近来,我又一次来到中国体育的中心地带:北京东城区体育馆路,这里聚集了整个民族体育的精英。三杯老酒下肚,得到两则信息,也算小故事。先是说起了羽坛两位宿将,女子张爱玲,几度叱咤风云,1981年首届世界运动会女单冠军、女双冠军,多次获得金牌;男子陈昌杰,亦是一条响当当的中国汉子, 同样夺取了首届世界运动会男单冠军,多次在国内外获得过金牌。这两人,天生的ー对,女人来自上海,男的来自东北,志同道合。你说,两人相爱,岂不是皆大欢喜? 但是不,在中国体育界绝不那么简单。各个运动队的制度是非常明确的:不准往异性宿舍乱跑,男女授受不亲。男女羽毛球队的人们并不是轻易能往来的,最多也不过是女队的姐妹们时而到男队的大宿舍听听教头训话而已。可爱情总是见缝插针的,就这么点机会,两人还是有了那个意思。时逢补习文化,这两位男女队的中国主力队员恰恰又分到了一个课桌,当然更妙,互补了那爱的毛毛雨。料不到,这件本是人之常情毫不过分的事情,却偏偏被抓住不放了。这还了得?不管一管哪行?!于是二人在集体会上少不了挨ー顿点名批评。没有规矩,谈何军事化管理? 谈何集中精力为国争光?但问题恰恰出在这里,你不批也罢,不公开点名还好,爱情这玩意儿,越批越来劲儿。二人干脆没了顾虑,想聊天聊天,想遛弯儿遛弯儿,明打明地上街逛去!一逼急了,张爱玲冲出一句:“怎么啦,我俩就是真的好啦,你们要怎么的?”当时陈昌杰同韩健住一屋,时常倾诉心中块垒。好,等张爱玲一来, 韩健就机灵地溜出去,给二人让个合适。
Recently, I have once again been in the central area of Chinese sports--Gymnasium Road in Beijing's Dongcheng District, where the national sports elites have gathered. While drinking several glasses of wine, I heared two short stories. The first story is about two veterans in the badminton circle. Zhang Ailing, women's singles champion and women's doubles champion of the first World Games in 1981, won gold medals many times; Chen Changjie, a well-known Chinese male athlete, won the men's singles championship of the first World Games, and won gold medals at home and abroad many times. These two people were perfect for each other. The woman was from Shanghai, the man was from the northeast of China, and they were like-minded. Two people loved each other, and was it not happy for all? However, in the Chinese sports love was not so simple. Each sports team clearly stipulated that it is not allowed to enter the dormitory of the opposite sex at will, and it is improper to make physical contact with the opposite sex. The male and female athletes of the badminton team did not easily interact with each other. At most, the athletes of the women's team sometimes went to the men's team's dormitory to be lectured by the coach. But love happens everywhere. Although there were few opportunities for the two to communicate, they still had a good impression of each other. When receiving cultural tutoring, these two people just became deskmates. It made them love each other even more. It was very normal for young people, but it was not recognized by leaders. Leaders thought that the behavior of the two was excessive and must be strictly disciplined, so the two were criticized at the group meeting. Without rules, how to achieve militarized management and how to focus on winning glory for the country? But the problem was that when two people fall in love, the more they were criticized, the more radical they became. As a result, they had no scruples and did whatever they wanted, such as talking, walking and shopping together. Pressed by the leadership, Zhang Ailing blurted out, "We are in love. What are you gonna do to us?" At that time, Chen Changjie shared a room with Han Jian and often confided in him. Therefore, as soon as Zhang Ailing came, Han Jian cleverly sneaked out to create a chance for the two to be alone.

在ー些人看来,这是犯了大忌的,倘不就地处理,成何体统?运动队不是公园, 不是结婚证发放处！遂做出决定,二人虽是羽坛中坚,但为了老规矩,不能姑息,必须打发其中一人出队。可是,要打发张爱玲,女队教练坚决不同意,张爱玲是功臣,是主力,她走了,女队不亏了吗?要打发陈昌杰收拾行李回大连,男队教练执意不从,国家培养ー个陈昌杰不容易啊,好不容易顶个主力用了,哪能轻易打发回家?事情悬了下来。龙潭湖畔中国体育精英聚集的大院里顿时沸扬开来,在!982 年前后形成一个不大也不小的议论中心,说啥的都有。干吗非要把我们拆开不可?张爱玲、陈昌杰的心头压上了两块沉重的大石,艰难得很。我们为什么没有爱的权利?事情越闹越僵,中国男女羽毛球队的正常训练不由得受到影响,时逢国际大赛任务繁重,比赛日期日渐临近,问题必须解决。于是,官司一直打到一位体委领导那里。张爱玲也豁出去了,除了找领导申诉不平,还投书《体育报》,希望得到舆论支持（最近我到该报寻找张爱玲的信,未能寻到,可惜不能令读者ー读了）。爱情的苦闷最难煎熬,《体育报》却也ー筹莫展。那位领导经过认真考虑,做出裁决:二人恋爱事小,国际比赛事大,在此出国前夕,实应以大局为重,团结一致,カ夺金牌,要做好二人思想工作,胜利完成党交给羽毛球队的光荣任务。这么着,张爱玲和陈昌杰オ算都没被打发走。张陈二人赌了一口气,下决心要在这次出国大赛中拼搏一番,夺个光彩回来。非常可惜,由于赛前身心憔悴,压力太大;赛间坎坷不断,风云险阻,张陈二人未能获得预想中超过以往的战绩,怏怏回国。恰在此时,羽毛球队新人也渐次涌现,有关人士执意要打发这两人的决心更加坚定。过了不久,中国一代羽坛英豪张爱玲、陈昌杰先后离开了龙潭湖畔,同羽毛球队的伙伴们无语泪别。据知情人披露,按当时张陈二人的实カ,完全可以再振雄威,为国效カ,并不止两年三年。可惜中途落马,只为爱情故,过早地离去了。离队以后,张爱玲在上海, 陈昌杰回大连,情丝未断,鸿雁传书,心坚似铁。后来果真结了婚,又调陈至沪,终成眷属。双双出任上海羽毛球队教头。但是,他们的运动生命,却在多少人的哀叹之中早早地结束了。
In the eyes of some leaders, Zhang and Chen made a big mistake and should be punished immediately. Sports teams were not parks or marriage license issuing offices. In order to uphold their principles, these leaders decided that one of them must be fired, even though both of them were backbones of the badminton arena. However, the coach of the women's team strongly disagreed with the expulsion of Zhang Ailing, because Zhang, the main force of the team, was indispensable to her team. Meanwhile, the coach of the men's team strongly disagreed with the expulsion of Chen Changjie because it was not easy for the country to develop him into a main player. The matter of punishment was pending. The courtyard by Longtan Lake, where China's sports elite gathered, was suddenly buzzing. And around 1982, it became a center of comments on the two.“Why do they have to take us apart”, the two thought to themselves sadly and desparately, "Why don't we have the right to love?" The more and more severe situation has affected the normal training of the Chinese men's and women's badminton team. The international competition was approaching, and the heavy training task required that the problem must be solved. So, the matter went all the way to a sports committee leader. Ready to risk everything, Zhang Ailing complained to the leader about their grievances, and also submitted articles to the Sports Daily, hoping to get public support (recently I went to the newspaper office to look for Zhang Ailing's letter, but I failed to find it for readers to have a look). The bitterness of love is the hardest to endure, but Sports Daily could not do anything for them. After careful consideration, the leader made a ruling that the international competition was far more important than their relationship. Therefore, in the coming of the competition, two people should really took the overall situation as the priority, and strived to win the gold medal. All people should persuade the two people to complete the glorious task entrusted by the party to the badminton team. In this way, Zhang Ailing and Chen Changjie were not expelled. The two were determined to fight hard in this international competition and come back with glory. Due to the sufferings and pressure before the game and the ups and downs during the game, it was a pity that the two failed to achieve the expected results beyond the previous and returned home disappointedly.
At that time, the rising stars of the badminton team also gradually emerged, so some leaders were more determined to fire the two. Zhang Ailing and Chen Changjie, two of China's top badminton players, left the team one after another, saying goodbye to their team members in tears.Insiders said that according to the strength of the two at that time, they can completely snap out of their failure and serve the country for more than two or three years. It was a pity that the they left the national team too early for their love. After leaving the team, Zhang Ailing was in Shanghai, and Chen Changjie returned to Dalian. They remained firmly in love with each other and wrote letters to each other. Then they did get married. Chen was transferred to Shanghai, and the two eventually got together. Both became coaches of Shanghai badminton team.
However, their sports career ended early in the lament of many people.

这是ー个已经过去的故事。另ー个故事正在发展演变之中。中国体操队主力、26岁的老将许志强,久无爱情滋润,只因终日苦练,无暇顾及。到了 !987年,许志强在国际赛事上扬眉吐气的时候,同时喜得爱情的滋润,有位澳大利亚姑娘爱上了他。爱得鲜活有趣,美不胜收。每每相遇,耳鬓厮磨,北京地面,偌大的去处,二人却难躲藏,时常在体育馆路广阔的大道边携手漫步。说不公开,实已公开化了。这一公开不要紧,就有“有关人士”前来劝导,晓之以理,动之以情,切盼浪子回头,迷途知返。而许志强却不是那种逃避爱情教化异变的人, ー个男子汉,爱上了就是爱上了,为何不敢言爱,谈爱色变?因此,他向“有关人士”心平气和有板有眼地提出了自己的要求:我决定结婚了,和这位澳大利亚女孩。一次要求不成,许志强又提,初衷不变,还是要求成婚。许志强的要求,没有任何违法的不合道理的地方。而“有关人士”却迟迟不予决定。须知,许志强是国家队主力,有战略性计划压身,怎敢贸然答复?事情拖了下来,旷日持久。这位中国运动健儿的崇拜者、澳大利亚女孩儿不管那一套,凡有时间,必陪许志强,不惜在蓝天上飞来飞去,一直陪同前往广州6届全运会,兼或照料志强的训练和生活。许志强还是那句话:“我该结婚了。”没办法,“有关人士”答复说:“小许啊,我们没权决定哟,你虽在国家集训队练着,可你是从八一队来的,是现役军人,我们怎么好答应你呢?”许志强当即向八ー队提出申请,没别的:我该结婚了,如果上级不同意,我只好要求退役。虽然我非常热爱体操,留恋体操,但是,我该结婚了。我觉得许志强的结婚要求是完全可以理解的,也完全合法。ー个26岁的大小伙子,在别的地方早当爹了。
Xu Zhiqiang, the main player of the Chinese gymnastics team who was 26 years, has not been nourished by love for a long time, just because he has been training hard all day long. In 1987, when Xu Zhiqiang achieved good results in international competitions, an Australian girl fell in love with him. Their love was interesting and beautiful. Every time they met, they were close to each other. And in such a big place as Beijing, the two often walked hand in hand along the vast avenue of stadium. Although they did not have a public romance, everyone knew about their relationship. Their open relationship led many leaders to persuade him not to make mistakes and return to the right path. Xu Zhiqiang was not the kind of person who ran away from love. And he wondered that why a man dares not say love. Therefore, he put forward his own request to the leaders concerned calmly and orderly that he decided to get married with that Australian girl. Once the request failed, Xu Zhiqiang mentioned it again. His original intention was still to ask for their approval of his marriage. Xu Zhiqiang's request was legal and resonable,but the leaders concerned have not made a decision. It should be noted that Xu Zhiqiang was the main force of the national team played an important strategic role in the team. How dared the leaders rashly answer his request? Things dragged on and protracted. Regardless of these rules, the Australian girl, who was also a admirer of Xu, whenever she had time, she would accompany Xu Zhiqiang, flying from city to city. And she accompanied him to the sixth National Games in Guangzhou, taking care of his training and life. Xu Zhiqiang still said, "It's time for me to get married ." The leaders concerned replied, "Xiao Xu, we have no right to decide whether you can get married. Although you are training in the national team, but you are an active soldier of the 81 team, so we can't agree to your request."
Xu Zhiqiang immediately applied to the 81 team for marriage. Asking for nothing else, he just said, "I want to get married, and if my superiors don't agree, I have to ask for retirement. Although I love gymnastics very much, it's time for to get married." I think his request for marriage is completely understandable and legal. A 26-year-old boy was already a father somewhere else.
中国的运动员为什么不可以像正常人那样谈恋爱结婚?在我们专业运动队内部,眼下实行的是近乎军事化的管理,严格得很。一旦发现运动员像常人那样随着年龄的增长对异性产生正常的慕恋,并以正常的形式表现了这种慕恋,就会给予批评、劝阻甚或严厉的制裁。除非你干得秘密,未曾暴露。多少年来,我们开除或调出了不少少男少女。对许志强,算是例外地温和了。因此,许多中国运动员的心灵深处是有创伤的,其精神生活是空虚恍惚的。不少体育专业队的领导和教练们都在像防范洪水那样防范着爱情。大家采取种种措施,一系列的高招儿,来限制爱的萌芽,甚至不惜把男女运动员分别隔离开来。中国有多少运动员都不得不在爱情和退役、开除之间进行着痛苦的抉择。
Why can't Chinese athletes fall in love and get married like normal people? Within our professional sports teams, the current practice was almost militarized management, very strict. Once it is found that athletes develop normal admiration for the opposite sex as they grow older, as is the case with ordinary people, and show this admiration in a normal way, they would be criticized, discouraged or even severely punished. Unless you did it secretly and never exposed. Over the years, we have expelled or transferred a lot of boys and girls. The measures taken against Xu Zhiqiang were exceptionally mild. Therefore, many Chinese athletes were deeply traumatized and their spiritual life was empty and trance. Many leaders and coaches of professional sports teams were guarding against love like floods. They took various measures and a series of tricks to stop the budding of love, even at the cost of separating male and female athletes. Many athletes in China had to make a painful choice between love and retirement or expulsion.

打开1987年10月31日的《体育报》,可以看到张小約、周守瑾二人撰写的文章,记载着中国足球队所走过的道路,内中有这样的片断:足球运动员的付出又岂止在赛场呢?中国队赴巴西训练比赛前タ,中锋马林郑重地递给我们ー支烟,悄悄地说:这烟可是有意义的。什么意义?经反复盘问,他オ吞吞吐吐地说他已经结婚了,说完又苦苦哀求我们千万别泄露出去。他说:“咱们中国有个习惯,好像结了婚就等于到了运动生命的终点站。如果球迷们知道我结了婚,我非挨骂不可。”这可真是个奇怪的逻辑,干吗非要把结婚和运动生命终点站连在ー起呢?而我们的运动员却非得这么忍着。
Opening the Sports Daily on October 31, 1987, you can see an article written by Zhang Xiaoyue and Zhou Shoujin, recording the history of the Chinese football team, which contains this excerpt: The sacrifice of footballers is not just about fighting on the field. On the eve of the Chinese team's trip to Brazil, Ma Lin, the center, solemnly handed each of us a cigarette and quietly said," the cigarettes are meaningful." What's the point? After repeated cross-examination, he stammered that he was married, and then begged us not to let it out. "There is an unwritten rule in China," he said,"It seems that getting married means reaching the end of sports career. If the fans know I'm married, I'll be damned." Such thoughts are logically unreasonable. Why do we regard one's marriage as the end of his sports career? And our athletes can't do anything but endure it.

我不了解中锋马林的爱情道路,不敢妄加评说。而今他能同昔日的湖南手球运动员李云惠同志结合,我倒觉得是马林的幸运。要知道,更多的中国运动员没有这个福气,甚至连想都不敢想。这不能不说是中国体育的又一悲哀。由于专业队限制运动员的恋爱和结婚, 而运动员一旦身体发育到ー定阶段又不得不走上结婚成家的道路,所以造成了这样三种情况:ー是运动员在训练期间人性的不舒展、压抑甚至变态。二是到年纪稍大时即不安心,厌恶训练生活,对将来忧虑重重;三是导致中国运动员成为全世界运动寿命最短暂的一群。
I don't know the love story of Ma Lin so I don't dare to comment on it. I think Ma Lin is lucky that he tied the knot with Li Yunhui, a former handball player from Hunan. More Chinese athletes are not as lucky as him, and they dared not even think about it. This was indeed another tragedy of Chinese sports. The contradiction that the professional team places restrictions on athletes' love and marriage while athletes have to embark on the road of marriage once their physical development reaches a certain stage, leads to three unfavorable situations. Firstly, athletes are psychologically depressed and even perverted during training. Secondly, when athletes get older, they dislike training life and worry about the future. Thirdly, Chinese athletes end their careers prematurely.

1987年夏末秋初,我曾到国家体委训练局所辖的训练基地采访。在这里,拥挤着中国体育界最宝贵的成百上千名国手。我先后到体操、跳水、乒乓球、羽毛球和女篮等几个队走了走,观察他们的训练生活。我发现了一个值得深思的现象,就是很多运动员的脸上没有笑意,脸上浮现着笑意的我仅仅发现两个人:ー是李宁,这位体操“王子”在训练过程中走到长廊口接了个电话,笑了;另一位是女篮的郑海霞,她在训练中精神状态最佳,时有笑声。大家干吗不快活些? 没有爱情的生活或有爱情不许释放的生活,是没法快活起来的。他们的生活也如同整个体育体制ー样,是封闭的。教练员们对这个问题的解释最主要的一条就是:恋爱影响训练,扰乱军心。而他们却不知道,限制的结果只能迫使少男少女们由正常的恋爱生活转入地下状态。他们偷偷摸摸,长夜难眠,这样恐怕更分心。正常的爱情生活オ是人生进取的最大动カ!
In the late summer and early autumn of 1987, I went to the training base under the training bureau of the National Sports Commission. There were hundreds of the most outstanding Chinese sports players in the traning base. I went to gymnastics, diving, table tennis, badminton and women's basketball teams to observe their training life. I found a phenomenon worth pondering, that is, many athletes did not have a smile on their faces. I only found two people with a smile on their faces. One is Li Ning, the gymnastics prince, who walked to the corridor during training to pick up a phone call and smiled. The other is Zheng Haixia of the women's basketball team, who was in the best mental state in training and often laughed. Why didn't they all cheer up during traning? A life without love or a life with love that is not allowed to be released is unhappy. Their lives, like the entire sports system, were closed. The coaches explained that love affects training and disturbs athletes' emotions. However, they didn't understand that the result of restrictions only forced boys and girls to secretly engage in relationships which should have to be a normal thing for them. They secretly fell in love and couldn't sleep for a long night, which was probably more distracting. A normal love life is the biggest move in life!

纵观世界体坛,又免不了令人感慨:在40年前的伦敦奥运会上,30岁的荷兰选手芬妮,作为当时年龄最大又是两个孩子的母亲的女运动员,ー举夺得4项冠军,取得辉煌成就,震惊世界。自芬妮之后,女运动员在生育以后运动成绩达到顶峰的不胜枚举。美国长跑选手史密斯做了妈妈,在40岁那年,成为世界上第一个打破2小时30分马拉松纪录的女人;著名选手克里斯蒂安森,在生完孩子的五个月之后,即在1984年伦敦国际马拉松比赛中跑出了 2小时24分多的好成绩,紧接着,她又打破了 5000米的世界纪录;著名短跑选手胡克斯,生了孩子后,在!984年奥运会上一人独得200米、 400米以及4x100米接カ3块金牌,在获胜之际,她激动地抱着孩子绕场跑了一圈。这在中国是不可思议的。
The love stories of athletes in world sports are thought-provoking. Forty years ago, at the London Olympic Games, Fanny from the Netherlands, 30 years old, who was the oldest female athlete at that time and the mother of two children, won four championships and achieved brilliant achievements, shocking the world.Since Fanny, there have been countless examples of female athletes reaching their peak athletic performance after giving birth. At the age of 40, Smith, the American long-distance runner, had a baby and became the first woman in the world to break the marathon record of 2 hours and 30 minutes; Kristiansen, a famous runner, ran the entire course in nearly 2 hours and 24 minutes at the 1984 London International Marathon five months after giving birth, and then broke the world record for the 5,000-meter run. Hooks, a famous sprinter, won three gold medals in the 200m race, 400 mrace and 4x100m relay at the 1984 Olympic Games after gaving birth to a child. On the occasion of the victory, she excitedly ran around the field with her child in her arms. All these achievements were incredible in China.

科学家们认为,从生理学上讲,怀孕有如训练时负重25磅全速跑400米栏ー样,一旦重量解除,已健壮了的肌肉会使跨栏选手的步伐加快。胡克斯抚摸着3块奥运会金牌,深情地说:“我肯定,怀孕使我更强壮了。他位于我腹部的最下端,甚至接近臀部位置,结果增加了我的屈肌力量。这组肌肉是否强健,决定了你是否是一名优秀的短跑选手。”最主要的是心理。怀孕使运动员心理上得到了极好的磨炼,使女人们更坚强。许多女选手生育后,情不自禁地说,生孩子比跑马拉松更艰辛。
Scientists believe that, from a physiological point of view, pregnancy is like running 400 meters hurdles with 25 pounds at full speed during training. Therefore, once the weight is lifted, the muscles that are already strong will make the hurdlers move faster. Touching the three Olympic gold medals, Hooks said fondly, "I'm sure being pregnant has made me stronger. The baby was located at the very bottom of my abdomen, even close to my hip, which increaseed my flexor strength. The strength of these muscles determines whether you are a good sprinter or not." What matters most is psychology. Pregnant athletes got excellent psychological training, which made them stronger. After giving birth, many female runners can't help but say that having a baby is harder than running a marathon.

限制恋爱和婚姻的另ー个直接的后果,是导致中国运动员运动寿命的普遍缩短。国家体委国际联络司的楼大鹏曾做过ー个很有意义的比较测定。他拿世界前 10名田径选手同中国前!0名选手年龄对比,发现前者最大年龄、最小年龄和平均年龄都高于我们。女子15个项目中,外国运动员有1I项年龄超过30岁,而我国无一人超过。我们有9项最大年龄小于外国选手的平均年龄。而这些项目正是我们落后的项目,如100米、200米、400米、800米、1000米、1500米、3000米、400米栏和马拉松（男子20项中,外国有!2项超过30岁,我国仅有两项）。这样比下来看:外国女子:短跑选手平均比我国大3—5岁。中长跑选手平均比我国大6-8岁。跳跃选手平均比我国大2-3岁。投掷选手平均比我国大4-6岁。外国男子:短跑选手平均比我国大1—3岁。中长跑选手平均比我国大1-3岁。跳跃选手平均比我国大3-5岁。
投掷选手平均比我国大3-7岁。
Another direct consequence of restricting love and marriage is the general shortening of the sports life of Chinese athletes.Lou Dapeng of the International Liaison Department of the State Sports Commission has conducted a very meaningful comparative research. He compared the ages of the world's top 10 track and field athletes with those of the top 10 athletes in China, and found that the former's maximum age, minimum age, and average age were all higher than the latter's. In 11 of the 15 women's events, there were foreign athletes over 30 years old. But none of our athletes participating in these 15 events were over 30 years old. What's more, in 9 events of the 15, the maximum age of Chinese athletes is lower than the average age of foreign athletes. We lagged behind in the 100m, 200m, 400m, 800m, 1000m, 1500m, 3000m, 400m hurdles and marathon (12 of the 20 men's events involve foreign athletes over 30 years old, compared to only two in China). The specific comparison is as follows. In the women's event, foreign female sprinters are on average 3-5 years older than Chinese runners;foreign middle and long-distance runners are on average 6-8 years older than Chinese runners;foreign jumpers are 2-3 years older than Chinese athletes on average; and foreign throwers are on average 4-6 years older than Chinese athletes.In the men's event, foreign female sprinters are on average 1-3 years older than Chinese runners; foreign middle and long-distance runners are on average 1-3years older than Chinese runners; foreign jumpers are 3-5 years older than Chinese athletes on average; and foreign throwers are on average 3-7 years older than Chinese athletes.

当然,中国运动员的运动寿命短暂还有其他诸多的原因,比如少年体校教练员急功近利,像挤牙膏ー样迫使少年运动员出成绩,拔苗助长,导致过早淘汰等等。但是,体育训练管理当中不准恋爱,没法结婚,则是毋庸掩盖的ー个大原因。田径也好,足球也好,篮球也好,越是成熟的运动项目,越需要成熟的人才能完成。这里面有一种稚嫩的青少年不可取代的成熟美。如果我们承认那些运动员是非常可爱的,那么,可爱的人为什么不可以去爱和被爱?尼采说:“我们真正的困境在于,出于对人的恐惧,我们已丧失了对人的爱、对人的肯定和成为ー个人的意志。”中国体育理应引导无数青少年走上健康向上的爱的道路。简单的禁欲,粗暴的阻挠,同整个中国发展中的精神文明建设是不合拍的。而这实在是一个关于人道的大问题。
Of course, there are many other reasons why Chinese athletes have short sports careers. For example, coaches of junior sports schools are eager to achieve quick results, forcing young athletes to produce results, and finally leading to athletes being eliminated prematurely. Nonetheless, the fact that athletes are not allowed to fall in love and marry is a major reason that cannot be concealed. Whether it's athletics, football, or basketball, the more mature the sport, the more mature people are needed to complete it. There is a mature beauty in these projects that cannot be replaced by immature teenagers. If we admit that those athletes are very lovely, then, why can't lovely people love and be loved?
Nietzsche said: "Our real dilemma is that out of fear of people, we have lost the love for people, the affirmation of people and the will to become individuals." Chinese sports should lead countless teenagers to the path of healthy and upward love. Simple abstinence and crude obstruction are out of step with the building of spiritual civilization in the development of China as a whole. And this is really an important question about humanity.

急剧弥散的病毒
Viruses in Rapidly Spreading

是的,病毒正在体育界内部急剧弥散。近些年来,中国体坛上的赛风大有偏离体育精神的趋向。各个体工队,以及他们的领导,都把夺取金牌的多寡作为鉴定自己工作实绩的最高标准,以便向更上级领导汇报和邀功。体育界有些人做事,只是为上级看好,所谓“抓了几个人,丢了一省人”的批评非常能概括。他们认为只有竞技运动的成绩オ是自身成败仕途升迁的重要标志或唯一标志。为了这个目的,那么好输不如赖赢,管他什么手段?
Viruses are spreading rapidly within the sports world.In recent years, the competition spirit in Chinese sports circles has deviated from the sportsmanship. All sports team members, as well as their leaders, regarded the number of gold medals as the highest criterion for judging their work performance, so as to report their work to higher leaders and take credit for their achievements. Some people in the sports world did things only for the favor of their superiors, which can be criticited as "concentrating on a few people but losing people of one province". They believed that the achievement of competitive sports is an important even the only sign of their own success. For this purpose, it is better to win than to lose, no matter what means are used.

比赛中的卑劣把戏已有所揭露。ー些人有时玩弄比赛把戏就像玩弄七巧板。赛场上,曾经出现过69比〇甚至92比。的奇特的足球比赛比分纪录,也出现过争相往自己家篮里投篮以期避开下ー组强手的篮球公开赛。还有执法人一裁判员们的所谓“君子协定”。贿赂之风也已开始向体育赛场渗透。所有这些,都是那些地方主义者、本位主义者导演的丑剧,他们使体育竞赛和金牌变成了捞取某些个人利益的手段以及资本,进而践踏了体育,践踏了观众。我们必须正视中国体育赛场上的此类表演。
Therefore, the dastardly tricks in the game have been revealed. Some people played game tricks as simple as playing tangrams. On the field, there have been strange football match scores of 69-0 or even 92-0. Even at an Open Basketball Tournament, players rush to shoot into their baskets in order to avoid the next group of strong players. There was also the so-called "gentleman's agreement" between the referees. Bribery has also begun to permeate the sports arena. All of these were the farce directed by the localists and selfish departmentalists. They made sports competitions and gold medals become the means and capital to gain some personal interests, and then trampled on sports and the audience. We must face up to such performances in Chinese sports.

绿茵场上,烽火狼烟。一年一度的全国甲级联赛是中国足球较高水平的角逐,于是那“病毒”的渗透就格外可怖。在!985年全国甲级联赛的最后ー轮比赛中,山东队与解放军В部队队总进球积分相等,两队各剩ー场比赛,赛完后即显出积分差别,必有一队要同其他三队一道,按规则降级为乙级队。谁愿意降级?降下去怎么向领导交代?这就使两个队的兵兵将将颇费精神。单靠实カ和技术是很不保险的,必须另辟蹊径。双方一看各自将要碰面的对手,嘀,ー个叫妙,ー个喊绝了 :В部队队的最后ー场将遇到另ー支部队队,妙就妙在这场球的输赢对那支兄弟部队队的前途并无影响。В部队队喜出望外,这下有招了,赢他多少都无妨。比赛在蚌埠举行,时间是上午;那么山东队呢,比赛在南京举行,时间是下午。绝就绝在其对手是多年的老朋友大连队,输赢亦不影响大连队的甲级队地位。好,双方为争取总进球数领先的决战开局了。先是上午在蚌埠,В部队队与兄弟部队队演练,以5比〇的高分“胜”了兄弟部队队,结束了这场洋溢着友谊气氛的比赛。这样В部队队的手里多了 5分,看来山东队与大连队交战,够他吃的。有这5分在手,В部队队似乎可以保住自己不降到乙级队去。然而,В部队队的教头,却是深知中国足坛之道的,他放心不下,于比赛结束后立即从蚌埠飞车南下金陵,要观ー观山东队同大连队的战事。下午,山东与大连“战幕”拉开,你来我往,双方攻防有致,踢得倒很热闹。两队互有建树,观众看得也不算失望,比分交替上升,常常踢出非常漂亮的球来。那В部队队的教头ー看,心说完了,踢得越漂亮,这里头越有“猫腻”。并且, 山东队竟以头球和角球得分（天啊,要知道在统计总进球数时,头球和角球是一球算两球的!）。临终场,这教头担心的事到底还是发生了一ー山东队与大连队的 “巧战”以5比5的平局握手言和。这意味着,В部队队虽然在上午捞了 5分,却敌不过山东队这5分,头球角球要加倍,等于7分。山东队的总积分显然超过了 В部队队。这真是山外青山楼外楼,强中更有强中手!В部队队教头急了,当场提出强烈抗议。而这抗议的力量太小了,人们在同情的同时并不注重这教头的呼喊。谁不明白,你上午那5个球,咋就进得那么顺当? 到底,山东队以两分优势,保住了甲级队的地位,将В部队队挤出了全国“第一流”。由于这两场球实在是不大光彩,干脆没把比赛结果向外界公布。
On the green field, the beacon fire showed.
The annual National League A is a high-level competition in Chinese football, and the penetration of the "virus" was particularly terrifying. In the final round of the National League A in 1985, Shandong team and PLA B team scored the same total points. The two teams had each game left, and after the game, the difference in points would be shown. And one of the two teams had to be relegated to the second division team together with the other three teams according to rules. Neither of the two was willing to downgrade, and it was awkward to explain to the leader when descended. Such a situation made the players and leaders of both teams struggle. Strength and technique alone would not work, and they must find another way. Both teams were overjoyed when seeing their respective opponents. In the last game, PLA B team would face another PLA team, and the victory or loss of this game would have no impact on the future of that team. So PLA B team was overjoyed to find a way out. The competition was held in Bengbu in the morning; and Shandong team would compete in Nanjing in the afternoon. Its opponent is Dalian, an old friend for many years, and winning or losing would not affect Dalian's first-class status. The decisive battle between the two sides to take the lead in total goals has begun. First in Bengbu in the morning, the PLA В team won the brother team with a high score of 5-0, ending the match, which was filled with a friendly atmosphere. In this way, the PLA В team had 5 more points, which made the match between the Shandong team and the Dalian team more difficult. With these five points, the PLA B team seemed to be able to keep themselves from being relegated to the second division. However, the coach of the PLA В team was well aware of the inside story of Chinese football. He could not rest assured and immediately left for Nanjing to watch the battle between the Shandong team and the Dalian team. In the afternoon, the match between Shandong and Dalian began, and the two sides attacked and defended well, and played very lively. Both teams performed well, which did not disappoint spectators. And the scores of the two teams alternately rose. They sometimes even performed wonderfully. The coach of the PLA В team felt that something was wrong because the more exciting the game, the more abnormal it was. Moreover, the Shandong team even scored with headers and corners (when counting the total number of goals, a header or a corner counts as two goals.). What the coach feared happened in the end—the match between Shandong and Dalian was a 5-5 draw. Although the PLA В team scored 5 points in the morning, it was no match for the Shandong team. Because the score of headers and corners was 2 points, which indicated that Shandong team scored 7 points. The total score of Shandong team obviously exceeded that of PLA B team. It is true that there is always someone who is better than us. The coach of the PLA B team was anxious and lodged a strong protest on the spot. But his protest was ignored. Everyone knew why those five goals went so well in the morning. In the end, the Shandong team retained its status as a first-class team with a two-point advantage, and squeezed the PLA B team out of the ranks of the first-class team in China. The results were not announced to the outside world at all because of the two games were not transparent and fair.

我们不禁联想到,1981年世界杯外围赛上,新西兰与沙特的那场令人气愤的比赛,比分也是5比〇!如此竞赛,中国足球谈何提高?我们再举一例。也是在中国足球最高水平的甲级大赛中,湖北队与XX队比赛,观众趋之若鹫,都想ー饱眼福。不料想,战幕拉开,双方竟毫无赛意,谁也不抖精神,不卖カ气。观众甚为不满,大喝倒彩,更悟到两家又是内定了什么“猫腻”。果然,上半场30分钟时,一方队员竟当着裁判员的面,向对方嚷嚷:“嘿,快进球哇！你们进完了,我们好进!”裁判ー听,当场气极。偏偏这位执法官又是国际级足球裁判,足坛有名的张大樵。张大樵耳听队员们的嚷嚷,气愤之余,他当场宣布罢吹！比赛只好暂停。张大樵是出于无奈,他唯有以这种非常的方式,去整治赛风,去表示自己的义愤。一直到双方都向观众们保证认真比赛,检查了错误,裁判オ重新执法。
This reminded people of the infuriating match between New Zealand and Saudi Arabia in the 1981 World Cup qualifiers, which was also 5-0. In this way, how can Chinese football improve? Let's take another example. It was also in a first-class competition, Hubei team played against another team, and the audience all wanted to watch this wonderful match. Unexpectedly, when the game started, neither side was committed to the game. The audience was very dissatisfied, and realized that the two were determined to play tricks. After 30 minutes of the first half, one team member shouted to the opposing team in front of the referee: "Hey, score the goal! After you score the goal, it's our turn to score." When the referee heard this, he was very angry. It happened that the referee is Zhang Daqiao, a well-known international football referee. Out of extreme anger, Zhang announced on the spot that he would no longer blow the whistle for the game. The game had to be suspended. He had no choice but to rectify the atmosphere of the competition and express his righteous indignation in this extraordinary way. It wasn't until both sides assured the spectators that they were serious about the game and admitted their mistakes that he went back to work.

足球场上的法制必须健全。在保加利亚,他们面临世界杯的特级战争,不惜牺牲国家队的实カ,在国内甲级联赛中,执法如山,严厉制裁了包括五名国脚在内的舞弊者,课以长时间的停赛惩罚,某甲级劲旅在法制面前被强令解散,名次被取消;就连超级巨星马拉多纳等许多最高贵值钱的选手,在各种大赛中也都受到过严厉的惩处。我们却极难做到法律面前人人平等。是不是我们各界的官僚主义浑蛋事儿太多早已司空见惯了,所以对足球场上的营私舞弊也不足为奇、法不责众呢?！
The legal system on the football field must be sound. In Bulgaria, even when the team faced a World Cup special match, fraudsters including five national football players were severely sanctioned according to rules. A powerful team was forcibly disbanded in front of the legal system and its ranking was canceled. Even many of the most noble and valuable players such as superstar Maradona have been severely punished in various competitions. However, it was extremely difficult to achieve equality before the law in China. Is it that there were too many bureaucratic bastards in all walks of life, so it was not surprising that there was no law to blame the public for fraud on the football field.

1987年10月18日,6届全运会自行车赛女子70公里决赛在上海拉开战幕。中国最优秀的自行车姑娘们披挂上阵。在此之前,为提高中国自行车运动的水平, 国家体委有关部门明确规定,在国内自行车比赛中平均时速不得低于每小时35公里,否则即算违例,比赛结果无效,运动员不计成绩。18日这一天,上海天气阴冷有风,全运会组织者根据天气和路况决定,将平均时速必达35公里,降低为34公里,以有利于运动员的安全。不达34公里平均时速者,无夺取金牌资格。此决定从教练到队员无人不晓。枪声响处,几十名运动员踏上了 70公里的征程。出乎所有人意料的是,赛场上并没有出现人们所期待的那种奋勇争先的局面。相反,倒是争后恐先,人人退缩,谁也不愿意率先领骑。这是因为领骑的人将受到空气的阻力而消耗自己的体力,跟在别人屁股后头骑行是顺风前进,当然省力气,最后争夺就不吃亏啦。在这种“跟”的战术思想指导下,我们可爱的自行车姑娘挤作一堆,以中国人混吃大锅饭的心情,以不及平时训练快的速度,悠然前进。比赛的组织者们发现这种情况后不断地通过广播,提醒运动员们时速未达标准,催促她们奋勇拼搏,加油快进。可惜,广播反复多次,不见效果。姐妹们依然裹作一团,谁也不当出头之鸟,心说要罚都罚,要没资格领金牌,咱就都不要领,我得不着,你们也甭想……尽管广播员在焦虑地呼叫着,重复着,也无济于事,整个车队的时速依然很慢,也没有拉开。有的运动员因车子出故障而耽误了时间,也很快追上了大队。自行车姑娘们就这样跑完了 70公里全程。测定结果出来了,她们的平均时速只有32公里多。她们集体违例了,通通不达标,没有一个人有领取金牌的资格。普通老百姓也不愁跑不出这个速度啊!ー块金光闪闪的奖牌,就这样上交国家体委了。最严肃最庄重的全国运动会, 能赛成这个样子,金牌居然废了,这算什么问题?人民的期望那么高,那么热忱,而 6届全运会的自行车赛,却没有打破ー项全国纪录或刷新一项全国最好成绩,是以往历届全运会从未有过的现象。
多么令人伤感的赛事!
On October 18, 1987, the women's 70km final of the cycling race of the 6th National Games kicked off in Shanghai. China's best cyclists competed in the game. Before this competition, in order to improve the performance of Chinese cyclists, the relevant departments of the State Sports Commission clearly stipulated that the average speed in domestic cycling competitions should not be slower than 35 kilometers per hour, otherwise it would be considered a violation, and the results of the competition would be invalid. On October 18, it was cold and windy in Shanghai, so the organizers of the National Games decided to reduce the average speed from 35 kilometers per hour to 34 kilometers according to the weather and road conditions, so as to ensure the safety of athletes. Those who did not reach an average speed of 34 kilometers per hour were not eligible to win the gold medal. This decision was known to everyone from the coach to the players.When the gunshots rang out, dozens of athletes embarked on a 70-kilometer journey. To everyone's surprise, there was no such situation on the field of athletes fighting to be the first in the arena. On the contrary, everyone retreated, and no one was willing to take the lead in riding. This is because the leader would be subject to the resistance of the air which consumes her own physical strength, while riding behind others is to go with the wind which saves efforts. Guided by the tactical thinking of following, our lovely bicycle girls huddled together and moved forward at a speed that was not as fast as that in usual training. After discovering this situation, the organizers constantly used the radio to remind the athletes that the speed was not up to the standard, urging them to fight hard and fast forward. Unfortunately, the reminding broadcast did not work. All the athletes were still huddled together, and no one wanted to be the first. They thought to themselves, "if I would be punished, I'd like to be punished with others; and if I don't qualify for the gold medal, everyone would not receive the gold medal. " Despite the announcer's frantic calls, the peloton remained slow and the distance between the athletes did not widen up. Some athletes were delayed by car breakdowns and quickly caught up with the brigade. And all these girls finished the 70-kilometer race in this way. The results came out, and their average speed was just over 32 kilometers per hour. They all violated the rules and did not meet the standards, so none of them were eligible for the gold medal. Ordinary people can also reach this speed. A gold medal was thus withdrawn by the National Sports Commission. In the most serious and solemn National Game, athletes should perfrom so poorly, and the gold medal was actually invalidated. The people's expectations were so high and so enthusiastic, but no one has broken a national record in the cycling race of the National Game, which has never been seen in previous National Games. What a pity!

然而这类现象却非绝无仅有。近年来,中国泳坛上刮起了一股弃权风。ー些运动员ー看强手登台,夺标无望,便以种种理由弃权。弄得有时满池碧水空空荡荡,少数参赛者缺少竞争对手,成绩难以突破。观众怎不叹息,中国运动员志气何在?责备运动员?责备教练员?这问题的根子在哪里?高尚的体育竞赛何以变得如此鄙俗?
But this kind of phenomenon is not unique. In recent years, there has been a trend of abstention in China's swimming circles. Some athletes abstained for various reasons when they saw that the strong player was on the stage and they felt that they had no hope of winning the championship. In this way, there were so few competitors that a small number of contestants had difficulty breaking through due to the lack of competition. How can the audience not be disappointed?What is the ambition of Chinese athletes?
Should we blame the athletes or the coaches? What is the root cause of this problem? How has the noble sport competition become so vulgar?

山西第7届省运会,出现了更糟糕的局面。参加这届运动会的18个代表团, 差不多家家都有用票子“买”来的或“租”来的运动员。有的项目干脆是把外省的整个队伍搬来参赛。观众戏称这里举行的是“18省市运动会”。像晋东南地区,这里曾经是ー个培养出篮球健将、自行车健将、射击健将、水上摩托及女子跳伞全运会冠军的地方。有一年,一次就向省以上代表队输送过42名运动员,参加全运会的本区运动员也曾ー次达到过28个项目。《人民日报》曾以头版头条发表过《太行山体育工作在跃进中》的表扬文章。贺龙、罗荣桓、聂荣臻三位老帅曾经同时亲临山西参加体育工作会议,高度赞扬太行山的体育事业……就是这样ー个具有雄厚的群众体育基础的地区,如今,连参加第7届省运会的男女篮球,都派不出代表队,不得不以重金“租”来驻河南的部队男篮和空军的女篮赴省参赛。许多代表这个地区参赛省运会的外地运动员,从始至终,根本不知道这个地区的体委大门朝哪儿开。他们从各自的省市出发,直奔大同参赛,接着就是为钱而“拼搏”,ー只手把牌子往外一交,另ー只手接过票子,卿卿一点,往怀里一揣,直接从大同赛区登车回家。在这届省运会上,山西的观众们是这样给运动员“助威”的:“河北队一加油!”“河南队一加油!”好令人寒心的啦啦队!他们还不知道,这届省运会,山西花掉了 500万元人民币,否则一定会更加气愤。事后,正直的山西体育工作者们ー边表示自己的痛心,ー边长叹:“唉,不这么干不行啊!”
At the 7th Shanxi Provincial Games, an even worse situation emerged. Almost all of the 18 delegations participating in the Games had athletes who had been "bought" or "rented" with money. In some projects, some delegations simply hired entire teams from other provinces to participate. The audience jokingly called it the "18 Provincial and Municipal Games". For example, the southeast of Shanxi Province used to be a place where basketball masters, cyclists, shooters, jet skis and women's parachuting championships were trained. One year, 42 athletes here were sent to teams at and above the provincial level at one time, and the athletes in the region participated in 28 events of the National Games at one time. The People's Daily once ran a front-page headline praising "Taihang Mountain Sports Work in Stride." He Long, Luo Ronghuan and Nie Rongzhen, three senior generals, once visited Shanxi at the same time to attend the sports work conference and spoke highly of the sports undertakings in Taihang Mountain. But now, in such a area with strong mass sports foundation, leaders had to hire the Henan army men's basketball team and air force women's basketball team to participate in the men's and women's basketball of 7th Provincial Games. Many non-local athletes representing this region in the provincial Games had no idea where the gate of the local sports committee opens. They set off from their respective provinces and cities to compete in Datong. Then they fought for money, handing out the medal with one hand and taking the money with the other, and went straight home from Datong by bus. At this Provincial Games, the audience in Shanxi responded like this: "Hebei team come on!" Henan team come on!" What a chilling cheer! They didn't know that Shanxi spent 5 million yuan on the Provincial Games, or they would be even angrier. After the event, some honest Shanxi sports workers expressed their sorrow and sighed: "We have no choice but to do this!"

是的,为了名次和金牌,在各地,体育作弊案时有发生:冒名顶替的,谎报年龄的,吃兴奋剂的,行贿受贿的,坑害他人的,伪造户ロ的,直至借助暴力……单说谎报年龄问题,真是屡禁不绝。为此,国家体委不得不以正式文件,公开制止,采取新的措施:近年来,在全国各级业余体校比赛中,不断发生隐瞒年龄弄虚作假的不正之风。……从1984年7月开始,凡参加全国性业余体校比赛的报告表,必须由参加单位主管业余训练工作的处级负责人签名,否则无效;各赛区从每队抽二至三名运动员,拍摄骨龄照片。对骨龄超龄的运动员,请有关省、自治区、直辖市体委认真调查核实,将调查结果报我委群体司。国家体委也将派人抽查。如再发生隐瞒年龄弄虚作假问题,由派出单位签名人和运动员所在体校负责, 根据情节轻重,釆取通报全国,停止该单位参加下一年度该项比赛资格,直至建议当地行政机关给予纪律处分……这个文件是国家体委!984年5月19日下发的。几年过去,各地虽有所收敛, 却不能根除,仍有许多人铤而走险。在1987年山西省少年田径运动会上,因为突然采用了骨龄检测的手段,使原先在户口上做手脚的传统ー套失效了 ,大批超龄的 “少年”运动员被查将出来,以致太原市、晋城市等代表队几乎全军覆没。真是户口失灵,骨测显圣。而查人的骨龄,就像查树木的年轮,ー查ー个准,是很靠得住的。唔,靠骨龄检测,可以限制年龄作弊,而靠什么良药,才能消除整个体坛的病毒呢?
Yes, for the sake of ranking and gold medals, sports cheating cases occured from time to time in various places-- impostors, false statements of age, doping, bribery, entrapment of others, forgery, and even violence.The problem of lying about age alone is really hard to be forbidden. To this end, the State Sports Commission had no choice but to publicly stop it and adopt new measures in official documents:In recent years, there have been unwholesome tendencies of concealing true age and practicing fraud in the national amateur sports school competitions at all levels. ...Since July 1984, all reports for participating in national amateur sports school competitions must be signed by the head of the department in charge of amateur training in the participating units, otherwise they will be invalid; Two to three athletes from each team need to be drawn from each competition area to take pictures of their bone age. For athletes whose bones are overage, the sports commissions of the provinces, autonomous regions, and municipalities directly under the Central Government are requested to seriously investigate and verify them, and report the results of the investigation to the State Sports Commission. The State Sports Commission will also send people to spot checks. If the problems of concealing age and cheating occur again, the signatories of the sending unit and the sports school to which the athlete belongs shall be responsible. And according to the seriousness of the case, the situation will be notified to the whole country, or the qualification of the unit to participate in the competition in the following year will be suspended, and even the local administrative organ will give the cheating personnel and the organ disciplinary sanctions...This document was issued by the National Sports Commission on May 19, 1984. After a few years, although the situation has improved, the problem has not been eradicated. At the 1987 Shanxi Provincial Youth Athletics Games, because of the adoptation of bone age testing, the malpractice of falsifying the age of the household register was invalidated. And a large number of over-aged junior athletes were found out, so that almost no one in the Taiyuan City, Jincheng City and other representative teams qualified. It's really a household registration failure, and measuring bone age is the right way. And detecting people's bone age, like counting the annual rings of trees, is very reliable. Well, bone age testing can limit age cheating, but what kind of medicine can eliminate the virus in the entire sports world?

结束神话的时代
Ending the Era of Mythology

长期以来,中国的宣传舆论为体育界抹上了一层神话般的色彩,使他们以民族的榜样出现。我以为打破这神话是很有意义的。革命领袖神一般的形象一旦返璞归真,中国就受益匪浅。要改革中国体育,神话亦急需破除。ー个行业被神化以后,民主的空气必然稀薄,社会对它的监督相对减弱了,放松了,那污泥浊水就会多起来。是的,干体育的人,和其他的中国同胞怎么会两样?他们身上既有正直善良美好的一面,也可能有非正直善良美好的一面。因为同样有着山一般沉重的历史重负和社会的落后因素,谁能比谁超脱到哪里去?
For a long time, China's propaganda has cast a mythical color on the sports world, making athletes appear as national examples. I believe it would make sense to break the myth. Once the god-like images of the revolutionary leaders reveal their essence, China would benefit a lot. To reform Chinese sports, myths also need to be broken. Once an industry is deified, the air of democracy will inevitably be thin, and society's supervision over it will be relatively weakened. Therefore, there will be more muddy water in this industry. To be sure, people who do sports, like other Chinese, have both good and bad sides in them. With the heavy historical burden and backward factors of society, who can be superior to others?

《合肥晚报》曾经登载ー篇专访,介绍了一位著名教练对体育界内耗现象的看法。这位教练认为,体育界不是真空地带,复杂得很,内耗严重,他举了个例子:有一次,女排在日本输了球,电视ー转播,机关里立刻就有人高喊,报告大家一个好消息,中国女排以2比3战胜了日本队!这显然是ー种幸灾乐祸的态度。后来我听说,有领导找这位教练谈了,批评他不该乱发议论,这位教练则矢口否认自己有过上述的谈话。不论是谁说的吧,问题在于这篇专访所指出的现象,弓I 发了人们的思索。实在是这类文章太少了,偶尔披露,倒成了稀罕事。我们多么渴望知道生活的全部啊,不是全部的,就不是真实的。我们既想知道金灿灿的金牌,我们也想知道金牌的背后。
The Hefei Evening News once published an interview introducing a famous coach's view of the internal friction in the sports world. The coach believed that the world of sports is not a vacuum, and it is very complex and has serious internal friction. He told a story that once the women's volleyball team lost in Japan, and someone who got the news from TV immediately reported to everyone that here is a good news that the Chinese women's volleyball team defeated the Japanese team with a score of 2-3! This is definitely a kind of schadenfreude. Later, I heard that some leaders criticized the coach for making random comments, and the coach flatly denied that he had made such a statement. No matter who made such a statement, the point is that the phenomenon pointed out in this interview makes people think. There are too few such articles to disclose the real sports world.
We are very eager to know both sides of life. And if it's not all, it's not real. We want to know both the golden medal and the story behind it.

毫不客气地说,现今中国体坛,其精神风貌远远不及50年代、60年代。且不论我是否也犯了“怀旧”的毛病,但我的职业使我更多地面对现实。你知道吗,有些运动员ー听说这场比赛没奖金,他的肚子就疼开了;有的运动员出了成绩别的不问,先问奖金多少;要是打非正式比赛,伸手就要“表演费”和纪念品,否则浑身没劲儿。金钱至上,铜臭熏天。还有,XX柔道队的运动员住了宾馆,居然大笔ー挥, 往洁白的被套上乱写“ XX柔道队到此ー游”字样,生怕人家不知道他们是精神文明代表队。有的运动队,在内部管理中别的招儿没有,就知道个罚款,早晨不出操, 罚款五毛,站队迟到罚款三毛,无故外出罚款ー块……逾假不归,罚；串异性宿舍, 罚；乱骑教练摩托,罚；泄露军机,罚；说教练坏话,罚；罚罚罚!罚到头来,运动员倒有了点子:头天晚上向教练预交罚款五毛,第二天早操我不出了,干脆你们就甭叫醒我!
To put it bluntly, the spirit of today's Chinese sports world is not as good as that of the 1950s and 1960s. Whether I'm nostalgic or not, my profession has made me more realistic. As soon as some athletes heard that there was no prize for this competition, they began to feign illness; Some athletes only cared about bonuses after achieving results; If they played an informal match, they would reach for "performance fees" and souvenirs, otherwise they would not work hard. In their view, money cames first. What's more, the athletes of the XX judo team stayed in a hotel and actually scribbled the words "XX Judo Team Travels Here" on the white quilt, for fear that people would not know that they belong to a spiritual and civilized representative team. In some sports teams, the only method of internal management is fines. Team members who did not participate in the morning exercise would be fined five cents. People who arrived late would be fined three cents, and going out for no reason would be fined one yuan ... Team members who did not return from vacation in time, entered the dormitory of the opposite sex, rode the coach's motorcycle, leaked the military aircraft, and spoke ill of the coach would be punished. After being fined many times, the athletes thought of a way to pay a fine of five cents to the coach the night before, so they would not participate in the morning exercise the next day.

有的裁判员不能秉公执法,怀里揣了点儿好处费就乱吹歪哨,在比赛中甘愿扮演不光彩的角色。有一位裁判员就因为没得到ー个“唐三彩”,当即罢吹,管你什么比赛不比赛;有的教练员到基层招运动员,大捞物质好处,却不管是棵什么苗子。在如今的中国体坛上,索要高价的事屡有发生。至于赛场内外发生的种种殴斗事件,更是屡禁不绝。还有公然违法乱纪杀人作案的事。
Some referees cannot be fair and impartial, and they would make random judgments when they got a small benefit, playing a dishonorable role in the game. There was a referee who went on strike on the spot because he didn't get a bribe, and he didn't care about the game at all; Some coaches went to grassroots areas to recruit athletes and reaped material benefits, regardless of whether the athletes are qualified or not. In today's Chinese sports world, it is common to ask for high prices. And fights often occurred both inside and outside the arena. What's worse, there were also cases of violating the law and discipline to kill people and commit crimes.

据三个省统计,在打击刑事犯罪活动中,被拘留和判刑的运动员、教练员竟达 28人之多。四川省21岁的举重健将邹远春,是个法盲。有哥们儿蒋锡斌跑来找他:“帮帮忙,我杀了人。”于是我们的健将对杀人犯盛情接待,然后替罪犯窝藏了凶器、赃物, 借好钱,写好信,为罪犯换了衣裤帮助伪装,送蒋去青海避风。不期风声更紧,杀人犯重潜成都找到邹远春求助,邹再次借钱协助凶手脱逃（后二人被绳之以法）。而正是这位邹某,在事前不久的法律知识考试中,竟得了 95.5的高分。真不可思议。运动员不知法,犯法可怜。而ー些体育工作的领导者知法犯法,则可恨。
According to statistics from the three provinces, as many as 28 athletes and coaches have been detained or sentenced in the crackdown on criminal activities. Zou Yuanchun, a 21-year-old weightlifter in Sichuan Province, was ignorant of the law. His friend Jiang Xibin came to him and said, "Help me, I have killed someone." So the athlete warmly received the murderer, and then helped the criminal hide the murder weapon and stolen goods. He lended the murderer money and wrote letters for him. Providing the murderer with new clothes, he sent Jiang to Qinghai to take shelter. Unexpectedly, the situation was not good, so the murderer fled to Chengdu to ask Zou Yuanchun for help. Zou also borrowed money to help the murderer escape (the two were later brought to justice). And it was Zou who scored a high points of 95.5 in the legal knowledge test not long ago. That's incredible. It's a pity that athletes who didn't know the law broke the law, While it's hateful that some sports leaders knew the law but broke the law.

1987年10月,河北省体委主任、党组书记张蹟,因贪污被开除党籍,撤销职务。这位河北省体育工作的一把手和该省体委训练处处长张某以及省体育服务公司副经理等人应邀出访归国后,在未曾付给外国人任何费用的情况下,居然大报其花账,报住宿、报膳食、报交通、报エ杂,以此贪污3600元私分。说实话,这个数目倒不惊人,严重的是,他们在问题暴露之后,竟然去找外国人开假票据,出假证明!在这帮人领导下,河北省体育服务公司严重违法乱纪,犯罪活动猖獗,12名干部职エ中,就有5人被检察机关立案侦查,4人被依法逮捕,造成了极坏影响。
In October 1987, Zhang Ji, director of the Hebei Provincial Sports Commission and Party Secretary, was expelled from the Party and dismissed from his post for corruption. After returning China from a visit aboard, Zhang Ji, the head of the sports department of Hebei province, Zhang, director of the training department of the provincial sports commission, and the deputy manager of the provincial sports service company, overstated their expenses, including accommodation, meals, transportation, and miscellaneous work, without paying any fees to foreigners, thus embezzling 3,600 yuan to share among themselves. To be honest, 3600 yuan is not a huge amount of money. What's worse, after the problem was exposed, they went to foreigners to issue fake bills and fake certificates. Under the leadership of this gang, the Hebei Provincial Sports Service Company seriously violated the law and discipline and ran rampant in criminal activities. 5 of the 12 cadres in the company were placed on file for investigation by the procuratorial organs and four were arrested according to law, causing an extremely bad impact.

受聘前来国家游泳队任教的民主德国著名教练克劳斯,看着中国运动员头疼, “告状”告到国家体委有关部门负责人那里,对他的中国学生提出了尖锐的批评。他摇着头:“我当了这么多年的教练,从来没碰到在中国这段时间遇到的问题。”他真不理解,“我按时到了训练场地,但你们的教练没到,队员也不齐,有的还在看电视。上训练课,有的队员居然熨衣服,看医生。有的队员到了训练时间,还在睡大觉。有的队员不来训练,也不提前报告。你们的教练不积极执行制订的计划,反而迁就队员,为他们开脱,说什么太累。用两个星期出国比赛一次,回来还要休整。有的运动员自以为了不起,高高在上;有的队员的训练成绩有欺骗现象,这样的队员成绩再好,在民主德国也是要开除的!他们不珍惜国家为运动员创造的条件,忘记了其他中国人是在什么条件下生活,不懂得有现在这样的训练条件多么不容易……”
Troubled by the Chinese athletes, Klaus, a famous coach of the GDR who was hired to teach in the national swimming team, complained to the head of the relevant departments of the State Sports Commission, and made sharp criticisms of his Chinese students. He said helplessly: "After being a coach for so many years, I have never encountered such problems that occurred in China." He really didn't understand. "I arrived at the training venue on time, but the coach hasn't arrived yet, the team hasn't all arrived, and some were still watching TV. During training sessions, some players even ironed their clothes, or went to the doctor. When it was time for training, some of the team members were still sleeping. Some players who did not come to training did not report to the coach in advance. Instead of actively carrying out the plans made, Chinese coach indulged the players and excused them that they were too tired. Competing abroad once in two weeks, athletes even asked for a break afrer coming back. Some athletes think they are great. Some team members cheat in the training results. No matter how good their results were, these athletes will be also expelled in the GDR! They do not cherish the conditions created by the state for athletes, forget the conditions under which other Chinese live, and do not understand how difficult it is to have training conditions like this..."

还有一个现象颇值得国人思量:当无数善良的中国老百姓以那些英雄式的运动员为契机,尽情地抒发心底的爱国热忱的时候,而他们一英雄的中国运动员中的某些人却并不见得比人们更眷恋这块贫困的国土。老鸟一口一口地把小鸟哺育大了,小鸟要飞了。他们带着祖国给予的荣誉,远涉重洋,投奔异国而去。如李赫男、李孔政、陈肖霞、李宏平、李小平、李月久、吴佳妮、蔡振华、童非、谢赛克、梁伯熙、汪嘉伟、周兰茹、曹燕华、郎平等。中国不可爱吗?诚然,我并不想说出国就是不爱国,爱国不分内外。只是何必太急?中国更需要他们!这里要说明:大量中国名将的出国,并不属于国际正常交往派出执教的援外人员,都不是。他们有的是自费留学,有的是以探亲之名,有的呢,只是到美国陪读而已。有的,出去以后,还想着回来,却不多。有的,出去以后,不想回来的却不少。中国,为了培养他们,也算得上勒紧裤腰带了。我们的体育体制就这点儿不含糊:从小到大,从默默无闻到名扬四海,用不着你私人掏腰包,国家全包全揽!有本事你自个儿花银子练嘛!多少国家的运动员不是这样?一位业余体育家这样说。还是那句话,怨不着运动员,不怨他们。我只是想打破那神话,弄清楚是超人还是凡人罢了。几番风风雨雨,在今日中国,树立任何神话般的光辉榜样都不是明智之举。
There is another phenomenon worth pondering: while countless kind Chinese people take those heroic athletes as an opportunity to express their deep patriotic enthusiasm, some of their heroic Chinese athletes are not necessarily more attached to this impoverished land than ordinary people. The old bird has raised the bird bite by bite, while the bird is about to fly away. With the honor given by their motherland, some athletes traveled far to foreign countries, such as Li Henan, Li Kongzheng, Chen Xiaoxia, Li Hongping, Li Xiaoping, Li Yuejiu, Wu Jiani, Cai Zhenhua, Tong Fei, Xie Saike, Liang Boxi, Wang Jiawei, Zhou Lanru, Cao Yanhua, Lang Ping. Isn't China lovely? Admittedly, I don't suggest that those who go abroad are not patriotic. And remaining in China is not the only sign of patriotism. It's just that they don't have to rush abroad, because China needs them even more! It should be made clear that a large number of famous Chinese generals who go abroad are not foreign aid personnel sent to teach in normal international exchanges. Some of them went to study abroad at their own expense, some went abroad in the name of visiting relatives, and some just went to the United States to accompany their families who study abroad. Few people still want to return to China after going abroad. Instead, many people do not want to return to China after going abroad. China has contributed all of its resources to cultivate them. In China, the state covers all the costs of training athletes, but athletes in many other countries train at their own expense. I still believe that the current situation of Chinese sports should not be blamed on the athletes or the coaches. I just want to break that myth and figure out if an athlete is superhuman or a mortal. After several ups and downs, in today's China, it is not wise to set up any mythical shining example.

艰难的“体育热”
Sports Enthusiasm in a Difficult Situation

会有一批读者要责问我,说你咋尽看的是这些东西?你咋就看不见中国竞技体育运动的腾飞极大地振作了民族精神?难道你不曾看到我们通过体坛上的成就,早已向全世界宣告中国人甩掉了“东亚病夫”的耻辱帽子?难道我们在国际赛场上一次又一次的胜利,你就视若不见,听若不闻?我接受这样的责备,并且这责备也是有力量的。然而,纵向的比较总是最省事,如果真正热爱中国体育,就不应沉湎于自我安慰。不错,金牌是有200来块,搞得国人乐不可支。可惜只是流于观赏了,它们很难起到推动全民族体育事业发展和增强人民体质的应有作用。绝大多数中国人只有“看”的机会,却无“干”的场合。金牌的意义何在?
Maybe a group of readers will blame me, saying why do you only focus on the negative side of Chinese sports? Why can't you see that the take-off of China's competitive sports has greatly boosted the national spirit? Have you not seen that through our achievements in the sports arena, we have already announced to the world that we have thrown off the stigma of the "sick man of East Asia"? Do you just turn a blind eye to our victories on the international stage? I accept this remark, and it is powerful. Comparison between current Chinese sports and Chinese sports in the past is always the most effort-saving. However, if people really love Chinese sports, they should not indulge in self-comfort.
It is true that China has won more than 200 gold medals, which makes the Chinese people overjoyed. It is a pity that these gold medals are only for viewing, and it is difficult for them to play their due role in promoting the development of national sports and enhancing the people's physique. The vast majority of Chinese only have the opportunity to see the gold medal, but do not win the gold medal. In this case, what does the gold medal mean to Chinese?

在中国,无论走到哪一座城市,你都不难看到,在川流不息疾驶飞奔的汽车旁边,在迷蒙昏暗的路灯下,少年在挥舞着羽毛球拍。我以为这是冒着生命危险的, 他们在马路上的娱乐,绝不会引起汽车驾驶员格外的关照。孩子们冒险的行为当然不会激发更多的人来参与此类无知的运动。意味深长的是,这个常见的镜头说明了中国人身上潜在的运动才能和体育精神,被我们极端稀少的体育场地和残破的体育设施所钳制、埋没。你若到乡间去,打谷场上,不难见到像ー个大牌子似的独木篮球架。正面的木板已不齐全,想来是被精力过剩的剽悍后生用球砸断。大牌子寂寞地戳在谷场上, 上头依稀可辨四个大字:农村体育。
In any city in China, you can see teenagers waving badminton rackets next to cars speeding or under dimly lit street lamps. I believe it is risking their lives, and their entertainment on the road would never attract extra attention from the driver. Children's risk-taking behavior certainly doesn't inspire more people to engage in such sports. Notably, this common scenario illustrates that Chinese potential athleticism and sportsmanship is restrained and buried by our extremely scarce sports venues and dilapidated sports facilities. If you go to the threshing court in the countryside, it is not difficult to see a single-wood basketball hoop like a big brand. The front plank is no longer complete, which may be smashed with a ball by an overenergetic child. The big sign poked lonely on the barn, and several big characters could be faintly recognized on it: Rural Sports.

夏日里,我常到山西省政治文化中心太原市去。这个城市即使拿到世界上也不能说小了。然而在!984年以前,这里仅有一个游泳池,池中比煮饺子还挤。太原是这样,济南、郑州、石家庄、兰州、沈阳、昆明、南京、成都、重庆、广州、上海、天津、北京,哪个大都市不是如此呢?即便是那些为数很少的体育场馆,一般也不对普通老百姓开放,那是专为拿金牌的人设立的。不幸得很,郎平的铁掌并不能促进群众性球类运动的开展,李宁的托马斯全旋也无助于全国体操运动的普及。甘当观众的人还是大多数。大批体育爱好者由于各种各样的原因,其积极性正在被挫伤。
In summer, I often went to the political and cultural center of Shanxi Province, Taiyuan City, which is not small even compared to other cities in the world. Before 1984, however, there was only one swimming pool, and swimming in the pool was more crowded than boiling dumplings. Taiyuan is like this. While among Jinan, Zhengzhou, Shijiazhuang, Lanzhou, Shenyang, Kunming, Nanjing, Chengdu, Chongqing, Guangzhou, Shanghai, Tianjin, and Beijing, which metropolis was not like this? Even the few sports venues dedicated to athletes were generally closed to ordinary people. Unfortunately, Lang Ping's outstanding volleyball talent did not promote the development of mass ball games, and Li Ning's Thomas Full Spinning did not help the popularization of national gymnastics. Most of the people are willing to be the audience. A large number of sports enthusiasts have been discouraged for various reasons.

从你身边看吧。中国到底有多少人参加体育锻炼?就是说,我们的体育人口究竟有多少?正式的报道说是3亿人,那么这意味着在我们周围,在任何ー个家属大院,每10个中国人当中,长期从事体育活动的人当有3位。而在此黎明时分,我站在阳台上,看着远远近近在各自的炉灶边忙乱的邻居们,那么多尚未梳洗的蓬头女人或叼着烟卷的男人,在紧张地操作着,准备早餐。又有多少家庭的夫妇争夺过外出运动的权利?而无数的单身职エ,不睡至上班迟到的临界时刻,是绝不会从被窝里起身的。他们ー边啃着早点,ー边匆忙地奔驰在上班的道路上。倒不如这样说:在10个中国人当中,有两三个人曾经一是曾经,参加过体育活动。那是在漫长的人生道路上早期的某个环节,例如在校园里。中国人一旦当了爸爸妈妈或者当了干部什么的,就极少再去蹦蹦跳跳,因为那样会让人讥为不稳重,那毛手毛脚的样子显得很不深沉。中国文化深层的东西要紧的是精神修炼,气理平和,吃亏让人,不偏不倚,谁教你到运动场上争强斗勇、大呼小叫去啦?
Look at the people around you. How many people in China actually participate in physical activity? In other words, what is China's sports population? According to official reports, China's sports population was 300 million, which means that in every 10 Chinese around us, there should be 3 people who have been engaged in sports for a long time. And at this dawn, I stand on the balcony, watching the neighbors hustle and bustle around their respective stoves, most of whom are unwashed women with unkempt heads or men with cigarettes dangling from their mouths, all preparing breakfast. And how many couples have fought for the right to go out to play sports? And countless single employees will never get up until the critical moment of being late for work. While swallowing their breakfast, they hurried on their way to work.
It is better to say that among the 100 chinese people, two or three people have once participated in sports activities in the early days of their life, such as on campus. Once Chinese become parents or officials, they rarely play sports because they don't want to be seen as immature. What matters most in the essence of Chinese culture is spiritual cultivation, temperament and peace, and impartiality, rather than going to the sports field to fight and shout?

我们有3亿体育人口ー说,实在靠不住。估按中国经常参加体育活动的人数确是3亿,也不到总人口的30% ;而联邦德国体育人口为全国人口的61%,美国占 64%,挪威占67%,加拿大占59%。就拿中国的强项举重来说,连专业带业余ー股脑儿加上,不过两三千人;而苏联举重运动员的人数达40万到45万人,经常保持的世界纪录在15项左右。谁能想到,他们在!964年和1968年奥运会上两度蝉联重量级冠军的选手,竟是一位专业作家一列昂尼德・扎鲍金斯基。英国和瑞典的女子足球参加者都在10万人以上,联邦德国达到40万人,美国超过!00万人;而我们的普通劳动妇女中,有几个踢足球的?男子足球就更不好比,苏联在不到3亿人口中,拥有450万足球运动员;联邦德国在6000多万人口中,就有420万足球运动员,平均每15位居民中就有1人;罗马尼亚仅有2000万人,就有16万人踢足球。这样ー个小国,派出ー支“希望”队,在1987年5月27日晚,以1比〇击败了堂堂的中国二队,取得了长城杯和三菱国际足球锦标赛的决赛权。顺便说一句,诸国如此众多的运动员可不是像我们似的吃官饭拿官饷的,是民间自办或院校学生队,绝非我们可比。
The claim that China had 300 million sports people is really unreliable. Even if the number of people in China who regularly participate in sports activities was indeed 300 million, it was less than 30% of the total population. The sports population of the Federal Republic of Germany was 61% of the country's population, the United States 64%, Norway 67%, and Canada 59%. Take China's dominant sport --weightlifting as an example, there were only two or three thousand professional and amateur athletes together. However, the number of Soviet weightlifters reached 400,000 to 450,000, and the Soviet world record for weightlifting remained at about 15. Surprisingly, the Soviet Union's heavyweight champion at the 1964 and 1968 Olympics is a professional writer, Leonid Zabauginsky.
More than 100,000 people participated in women's football in the United Kingdom and Sweden respectively, 400,000 in the Federal Republic of Germany and more than 1 million in the United States. But few of China's working women played soccer. What's worse, there were even fewer Chinese people paticipating in men's football. In the Soviet Union, with a population of less than 300 million, there were 4.5 million footballers; In the Federal Republic of Germany, with a population of more than 60 million, there were 4.2 million football players, or an average of 1 in 15 inhabitants who played football; Romania had only 20 million people, and 160,000 people played football. Romania, a country with a small population, sent a "hope" team to defeat the Chinese second team by a score of 1-0 on the evening of May 27, 1987, and won the right to enter the finals of the Great Wall Cup and the Mitsubishi International Football Championship. By the way, all the athletes from other countries came from non-governmental self-run teams or college student teams, without receiving the financial support from the state as Chinese athletes.

马拉松运动。仅有200万人口的新加坡,竟有上万人参加马拉松大赛。美国和日本也常常是上万人参加,数百万人观战。我们呢?不过是几十人、百把人跑, 观众也不踊跃。人口居全国首位的四川省,1981年在全国马拉松比赛中竟没有一人参加。我们的整个社会体育水平、社会团体对运动竞赛的组织能力,也非常低。绝大多数国家参加世界性大赛的选手是真正的业余,直接来自院校或各自的谋生岗位, 像刘易斯、摩西等超级明星就是学生。我们呢?官办专业队,打世界杯是这帮人, 打奥运会是这帮人,打青年杯是这帮人,打大学生运动会还是这帮人。由社会上自己组织较大的运动竞赛,我们几乎办不到。在第23届奥运会前后,中国的游泳池计有1394个,属于中小学的室内池全中国只有1个。而苏联具备42个游泳中心,外加2000多个游泳池;法国的游泳池达到4626个;联邦德国达到6500个;日本更可观,竟有31000个游泳池!ー个拥有2566个市县的堂堂中国,到!982年,オ仅仅有41个市县达到了建有“两场（体育场和带看台的灯光球场）、ー池（游泳池）、一房（健身房）”的起码要求,到!985年,オ增加到84个市县具备这“两场ー池一房”。
As for marathon, in Singapore, with a small population of 2 million, tens of thousands of people took part in the marathon. There were also tens of thousands of people participating and millions of people watching in the US and Japan respectively. In China, there were only dozens or hundreds of people participating in the marathon, and the audience was not enthusiastic. In 1981, Sichuan Province, which had the largest population in the country, did not have a single participant in the national marathon.
The level of sports in China's entire society was low, and social groups lacked the ability to organize sports competitions. In most countries, the players in the world competitions were amateurs from colleges and other professions. For example, superstars like Lewis and Moses were students. However, in China, the players of professional teams participated in the World Cup and Olympic Games, as well as the Youth Cup and the University Games. It was almost impossible for social forces to organize larger sports competitions.
Around the 23rd Olympic Games, there were 1,394 swimming pools in China, and only one indoor pool belonging to primary and secondary schools. There were 42 swimming centers, plus more than 2,000 swimming pools in the Soviet Union, 4,626 swimming pools in France; 6,500 in the Federal Republic of Germany. Japan was even more impressive, with 31,000 swimming pools.
In China with 2,566 cities and counties, by 1982, only 41 cities and counties had met the minimum requirements of two stadiums (stadium and floodlit court with bleachers), one pool (swimming pool), and one room (gym). And by 1985, the number of cities and counties which met the requirement had increased to 84.

北京是不是好点儿?也不,在4个城区的471所中小学中,60%以上没有体育场地。上千万人口的北京市,合30万人挤ー处体育设施。而近邻日本,平均每 2600人即有一座运动场,每3200人即有一座体育馆,几乎是北京市的100倍。全国平均,每位中国人仅有运动场地0.22平方米,只占民主德国的1/18,美国的 1/60 。
Was the situation in Beijing better? The answer is no. More than 60% of the 471 primary and secondary schools in four urban districts did not have sports venues. In Beijing, which had a population of tens of millions, every 300,000 people shared a sports facility. In Japan, China's neighbor, there was an average of one sports stadium for every 2,600 people and one gymnasium for every 3,200 people, almost 100 times that of Beijing.
On average, each Chinese had only 0.22 square meters of sports ground, accounting for only 1/18 of that of the GDR and 1/60 of the United States.

金牌尽管好看,却没有带动民众练起来！我们的全国工人运动会,从1955年到1985年,中断了 30个年头!职エ体育活动开展如何,可见一斑。从1949年到1985年,36年间,我们没有举办过ー届全国青少年运动会。全国农民田径运动会,也是在!985年オ举办第一届。工人、青少年、农民这三个事关重大的运动会,都是在党中央于!984年10月发出《关于进ー步发展体育运动的通知》以后,オ于次年举办的。有人说,啥也甭怨,只因为咱中国太穷。是穷,钱不多是真的;有点儿钱也只重金牌、不重视全民体育投资,也是真的。长期以来,我国体育投资同国民经济的比例严重失调,到!982年为止,体育基建投资仅占国家基建总投资的0.09%,又拿什么去发展各种体育设施?而体育事业费,也仅占国家财政总支出的0• 16%,人均1 角钱。瑞士,这个比例数为4.3%,人均95元;民主德国为3.6%,人均200多元。即使按照我们在1984年以后增加到人均体育经费4角钱计算,日本仍比我们高50倍,民主德国比我们高500倍,苏联比我们高出了 600倍ーー中国体育“热” 得起来吗?然而就这4角钱,到头来也不剩多少服务于群众。要知道养活一个省级的专业运动员,一年最少需要2000元,ー个国家队员最少要4000元。没了他们,靠什么去夺金牌?
The gold medal, although glorious, did not motivate the public to participate in sports.
China's National Workers' Games was interrupted for 30 years from 1955 to 1985, which shows that the development of employee sports activities was not good. In the 36 years from 1949 to 1985, China did not host the National Youth Games. It was not until 1985 that the first National Farmers' Athletics Games was held. The three major sports meetings, the Workers' Games, the Youth Games, and the Peasants' Games, were held the following year after the Party Central Committee issued the "Notice on Further Developing Physical Education" in October 1984.
Some people said that nothing should be blamed, and the root cause is that China was too poor. It is true that China did not have much money. It is also true that China focused only on gold medals while ignored investing in sports for all. For a long time, the proportion of China's sports investment in the national economy has been seriously imbalanced. By 1982, investment in sports infrastructure accounted for only 0.09% of the country's total infrastructure investment. The sports expenditure only accounted for 0.16% of the total national financial expenditure, or 0.1yuan per capita. In Switzerland, the proportion was 4.3%, or 95 yuan per capita; In the GDR, it was 3.6%,or more than 200 yuan per capita.
Even compared with the per capita sports expenditure of 0.4 yuan in 1984, the per capita sports expenditure was 50 times higher in Japan, 500 times higher in the GDR, and 600 times higher in the Soviet Union. In this way, can Chinese sports be popularized?
However, with the per capita sports expenditure of 0.4 yuan, there was not much left to serve the masses in the end. It took at least 2,000 yuan a year to cultivate a provincial-level professional athlete, and at least 4,000 yuan a year to cultivate a national team member. Without these athletes, how can China win the gold medal?

学者总是说:“体育乃是ー个文明国家进行全民教育的重要内容。民族素质的内核是三大项:民族体质、民族智力和民族性格,而体质当推首位。”那么,我们发展体育运动的终极目的,究竟是夺取金牌呢,还是强化民族体质进而提高民族素质? 我们千万不能把全民体育与竞技运动混同起来,因为前头说过竞技运动只不过是体育中的ー项,其作用不外乎观赏而已。从ー个国家整体看,真正从事竞技运动的只是极少数人。问题就在于,我们恰恰过于偏重竞技运动并在很大程度上把它与体育的概念混同甚至以此取代了体育。如果说,我们忽视竞技运动就失掉了国际比赛中的金牌,那么,我们忽视全民体育就会失掉整个民族的健康!
Scholars always say, "Sport is an important part of education for all in civilized countries. The core of national quality is national physique, national intelligence, and national character, and national physique is the most important among the three. " So, the ultimate goal of our development of sports is to win the gold medal, or to strengthen the national physique and improve the national quality? Sports for all is not equal to competitive sports, because as mentioned earlier, as a part of sports, competitive sports is just for people to appreciate.
From the perspective of the whole country, only a few people are really engaged in competitive sports. The problem is that China just put too much emphasis on competitive sports and confused it with sports or even replaced sports with competitive sports.
Neglecting competitive sports will lead to losing gold medals in international competitions, and then ignoring national sports will damage the health of the entire nation!

民族的不幸
The Misfortune of the Nation

ー些专家对民众体质的忧虑尽管每每寝食不安,可他们自己呢?如果我们看ー看专家们自身的体质状况,那オ是真正的可悲。罗健夫、蒋筑英等人华年早逝, 已是尽人皆知,不幸的是罗和蒋的命运,却在更多专家身上不断重演。中国科学院在京研究所的体育活动场所本就奇缺,而今被侵占的现象又十分严重。如电子所,原有4个篮球场,现在ー个也没有了。声学所、力学所、化冶所エ厂、生物物理所和发育所等单位的体育场地,而今也被占光占尽。君不见科学城内,楼房越盖越高,空地越挤越小,又如何锻炼身体?
Although some experts are worried about the physical fitness of the people, the physical condition of the experts themselves is really worrying. Talents such as Luo Jianfu and Jiang Chuying died in their early years. Unfortunately, many experts have also suffered such a tragedy of fate. There are few sports venues in the Beijing Institute of the Chinese Academy of Sciences, which are even occupied for other purposes. There used to be 4 basketball courts in the electronics factory, but now there are no more. The sports venues of the Institute of Acoustics, the Institute of Mechanics, the Institute of Chemical Metallurgy, the Institute of Biophysics and the Institute of Development are now occupied. In Science City, with higher buildings and smaller vacant land, how can people exercise?

当我们为体育精英获得金牌而欢呼的时候,可曾有人想到过另ー批“国宝”的健康?列夫・托尔斯泰曾说:“ー个埋头脑カ劳动的人,如果不经常活动四肢,那是ー件极其痛苦的事情啊!”蒋筑英、罗健夫、栾福,当他们过早地告别尘世的时候,我们只是给予他们同疾病顽强斗争的精神、抱病工作的热忱以赞美词,却很少有人想到,那疾病本可以靠体育加以预防的。
When we cheered for the sports elite to win the gold medal, has anyone ever thought about the health of another group of people who have made important contributions to the country? Leo Tolstoy once said,"a buried in the person of mental work, if not often activity limbs, that is an extremely painful thing. "
When Jiang Zhuying, Luo Jianfu, and Luan Fu bid farewell to the world too early, we only praised them for their spirit of tenacious struggle against illness and for their enthusiasm for working while sick, but few people thought that the disease could have been prevented by sports.

每ー个正直的中国人都应该记住这些数字:北京。据国家体委科研所李カ研对教学、科研等11个单位的10590名中年知识分子调查,患病率高达81.6%。这就是说,每万名中年知识分子中,有8000名以上在病痛的折磨中。上海。抽查3714名中年知识分子,患病率亦达67.8%。复旦大学仅!986年元月ー个月,竟有2300名教师到医院就诊……每当我翻看这些数字,我的眼前就浮现出ー张张脸:戴着厚重的眼镜,黄蜡蜡的面皮,瘦干干的面颊,细长的脖子硬挺着。无论如何不能相信,在全世界的科学家胜利完成了第一次预防医学革命之后, 在中国,这些献身科学的人们却成了最容易发生心血管疾病的人群。他们之中许多人ー个紧接ー个地倒下去了。
Every honest Chinese should keep these numbers in mind: In Beijing, according to the survey conducted by Li Liyan of the Scientific Research Institute of the State Sports Commission on middle-aged intellectuals from 11 units including teaching and scientific research, 81.6 percent of the 10,590 people surveyed fell ill. That is to say, in every 10,000 middle-aged intellectuals, 8,000 or more were suffering from illness. In Shanghai, Of the 3,714 middle-aged intellectuals sampled, 67.8 percent were sick. In January 1986 alone, 2,300 teachers of Fudan University went to the hospital. These numbers remind me of people wearing heavy glasses with sallow skin, thin cheeks, and slender necks.
Incredibly, after scientists around the world successfully completed the first preventive medicine revolution, these Chinese scientists who devoted themselves to science became the most vulnerable to cardiovascular disease. And many of them passed away one after the other.

经对北京大学、清华大学、四川大学、复旦大学、浙江大学、武汉大学、中山大学、华中科技大学、洛阳工学院、同济大学、南京大学等院校调查,近年来去世的 270位中高级知识分子总平均年龄不足58岁。在中国科学院这座中国最高的科学殿堂,1986年以来,竟有94次奏响了展乐。著名地质学家曾庆丰,终年54岁。著名数学家董泽清,终年51岁。著名声学家施仲坚,终年50岁。著名数学家张广厚,终年50岁。著名数学家钟家庆,终年49岁。回顾他们短暂的一生,受教育的时间几乎占去一半,继而浩劫十年;而今,他们刚刚劳作了数度春秋,却永别了自己心爱的事业。雄图未竟身先死,怎不遗恨后来人!
According to a survey conducted at different universities and colleges including Peking University, Tsinghua University, Sichuan University, Fudan University, Zhejiang University, Wuhan University, Zhongshan University, Huazhong University of Science and Technology, Luoyang Institute of Technology, Tongji University, and Nanjing University, the average age of 270 middle and senior intellectuals who died in recent years was under 58 years old. In Chinese Academy of Sciences, China's highest scientific hall, 94 intellectuals have died since 1986. Zeng Qingfeng, a famous geologist, died at the age of 54. Dong Zeqing, a famous mathematician, died at the age of 51. Shi Zhongjian, a famous acousticist, died at the age of 50. Zhang Guanghou, a famous mathematician, died at the age of 50. Zhong Jiaqing, a famous mathematician, died at the age of 49. Looking back on their short lives, education accounted for almost half of their lives, followed by the ten-year Cultural Revolution. Now, they have just worked for several years, but they have to said goodbye to their beloved career. To the deep regret of posterity, they passed away before they could realize their magnificent ambitions.

试想,倘在疾病因子侵入他们身体之前,我们能够在他们中积极推行体育活动,强身锻炼,日增体魄,再辅之以医疗保健又何至于此!前人有道:“一身动,则ー身强;一家动,则ー家强;一国动,则一国强;天下动, 则天下强。”在这里,我很想谈及一件使人困惑的事情。自1987年夏季以来,京城里的“气功热”一浪高过一浪。据友人介绍,中华气功已有138个门派人员下山而来。大师们个个身怀绝技。有些报刊誉此为“名手蜂起,流派纷呈,气功从山林走向社会” 〇而气功师们下山入世的一个大任务,则是 “普度民族的精英于苦难,拯救中国知识分子于衰亡”。有关材料说,大师们的出山,“赢得了首都知识界的热烈欢迎”,已有中国科学院、北京大学、清华大学、新华社、人民日报社、中国青年报社等ーー包括30多所高等院校、20多所科研单位以及首都新闻界、文艺界等6000多位“道友”,踊跃参加了各种以气功健身的速成班,聆听气功师们传功授课。大师们在这些无神论的“圣地”,可谓所向披靡。五个月之内,欣然接受气功治病者已达5000人次。此“热”一直越过!988年年关,仍以持续发展的势头席卷神州,大大超过了以往出现的争练“大雁功”“鹤翔桩功”的热度。
Had we encouraged them to engage in physical activity and regular exercise to gain strength before they fell ill, they might not have died young. There is a saying goes, "If you exercise, you will be strong; If the whole family is sporty, then the family is strong; If people in one country participate in sports, the country is strong, and if people in the whole world participate in sports, the world is strong. And I would like to talk about a confusing problem. Since the summer of 1987, the "Qigong craze" in Beijing has gained increasing popularity. According to friends, masters from 138 sects of Chinese Qigong came down the mountain, all of whom have great skills. Some newspapers hailed this as "masters from different sects promoting Qigong from the mountain to society". One of the great tasks of Qigong practitioners was to save the nation's elite from suffering and Chinese intellectuals from danger. According to reports, the masters were warmly welcomed by Beijing's intellectuals. More than 6,000 people from more than 30 institutions of higher education, over 20 scientific research units, and the capital's press, literary and artistic circles including the Chinese Academy of Sciences, Peking University, Tsinghua University, Xinhua News Agency, People's Daily, China Youth Daily, have actively participated in various courses on fitness with Qigong to listen to the lectures of Qigong masters. These masters were very popular among these atheistic intellectuals. Within five months, 5,000 people have gladly accepted Qigong for treatment. This kind of craze continued until the end of 1988, and still swept through China with the momentum of sustained development, greatly surpassing the enthusiasm of practicing "Dayan Gong" and "Hexiang Pile Gong" in the past.

ー个寒风凛冽的下午,我抱着久已有之的好奇心,奔赴ー个专为首都新闻界、文艺界举办的气功速成班观瞻,地点在东城区的ー个小胡同里。当我将要接近胡同中间的那个大院时,但见窄小的胡同已被诸多的小轿车所挤满。同行者抱怨我说:“入班学习是不兴迟到的,你瞅瞅,”他指着那些轿车,“人家前辈名流,早早就到了!”我们的脚步不由得加快。进得院来,到了小礼堂门口,静悄悄的。我踮起脚尖,款款地推门,轻轻地挤进了那静谧的小礼堂,里头早已挤满了数百名绝非普通百姓的“同道”,大家都在认真听讲。大师正在讲课。有人说,这位年轻的气功师当前在北京各大门派中独占鳌头, 是最有名气的。他二十六七岁,衣衫整洁,身板看不出有什么强健,操着东北口音, 生得很像我小学时班上一位腼腆的男同学。听了一阵子,只觉得大师所讲的内容实不难懂,也并不引人入胜。而引起我关注的倒是另外一些人:中国最著名的大诗人、大作家、大记者和大学问家,还有曾经极其走红的歌唱家等一干人,正端坐前面几排,面容肃穆,专心恭听着这位青年的讲述。仅这一次前来听课的中华高级人才,就足足可以开出ー长串震撼海内外的名单来。
On a chilly afternoon, out of long-standing curiosity, I went to a Qigong crash course specially organized for the capital's press and literary circles in a small alley in Dongcheng District. As I approached the courtyard in the middle of the Hutong, I found that the narrow alley was crowded with cars. My fellow travelers complained to me, "we can't be late for class," he said, pointing to the cars, "those celebrities arrived so early!" So we quickened the pace.
Entering the courtyard, we arrived at the door of the small auditorium and found that everything was quiet. Standing on tiptoe, I gently opened the door and pushed my way into the quiet small auditorium, which was already packed with hundreds of people who were not ordinary people, all listening attentively.
The master was lecturing. Some people told me that this young Qigong master is currently the most famous in Beijing. The master was twenty-six or twenty-seven years old, dressed neatly, and not strong. With a northeast accent, he looked very much like a shy male classmate in my elementary school class.
After listening for a while, I felt that what the master said was not difficult to understand, nor was it fascinating. However, people who caught my attention were a thousand spectators including China's most famous great poet, great writer, great journalist, great scholar, and singers who were once extremely popular. Sitting in the front rows, they all listened attentively to this young master's lecture. The high-level Chinese talents who came to listen to the lecture this time alone were enough to shock people both at home and abroad.

正迷惑处,发现周围有人打瞌睡,且发出了鼾声,我想到以赶时髦、满足好奇心而前来的听众还是不少,也未必人人对气功都那么虔诚。只是“同道”们相互询问起是否已具备功力,是否能够发气,是否打通了“小周天”时,想必会有不少人由于生怕被讥为“肉身凡胎”而随声附和道:“还行,有感觉,呀,真的!” 一免得被人戴上“气功盲”的帽子。因而这“气功热”便也传播得更快。
When I was confused, I noticed that there were people around me dozing and snoring, and I realized that there were still many listeners who came out of curiosity, and not everyone were so religious about Qigong. However, when asked by fellows whether they have the power to perform Qigong, many people may reply, "It's okay, I have feelings, really!" so as not to be put on the hat of "being ignorant of Qigong." Therefore, this "Qigong craze" also spreaded faster.

我漫步在北京的大道上,慢慢想着,渐渐又觉得单单把“气功热”归结为社会心理之传染未免浅薄,这中间必有其社会基础或物质基础。试想,真要有随处便宜的各种体育设施,恐怕这“气功热”的吸引力就不会太大。再说,气功原也同体育的竞争与开放精神格格不入,前者实属传统儒术之故技,后者才更具备现代社会现代人之风采。要说物质基础,无非是诸贤多在病中挣扎,又无体育关照,打针吃药于事无补,且强身益寿心切,无奈便想从“大师”那里寻求养生之道;也不排除还有ー些人长期以来有着“减去十岁”那种心态。但那也毕竟是先病而后求诸他法。诸贤若多雄健,想它在知识界“热”起来就难。这ー“热”中,我更多地想到了我们现代大众体育之不兴,想到我们弘扬体育真谛、振奋民族精神之迫切。自夏日里采访以来,ー种复杂的心绪总难排遣。太阳像往常那样出现,今天比以往上升得更严肃。
Walking along the avenues of Beijing, I gradually realized that simply attributing "Qigong craze" to the influence of social psychology is superficial, and there must be a social or material basis. And the various sports facilities available everywhere may diminish the attractiveness of this "Qigong craze". Besides, Qigong is also incompatible with the competitive and inclusive spirit of sports. The former is a traditional Confucian skill, while the latter shows the style of people in modern society. Many talents who did not adhere to physical exercise struggled in illness, while injections and medicines did not help. Out of the desire to strengthen the body and achieve longevity, they had to seek the way to be health from the master. Admittedly, some of them have long had a desire to be younger. And all these acconted for the material basis of Qigong craze, which is, after all, asking for other remedies because of illness. If the talents were strong, it would be difficult for Qigong to become hot in the intellectual world. The Qigong craze reminds me of the decline of modern mass sports, and the urgency of promoting the true meaning of sports to uplift the national spirit. Since the interview in the summer, I have been unable to get rid of the complicated feelings. The sun rises as usual, but today it makes me ponder.

(Originally published in New Observation, Vol. 2, 1988)
（原载《当代》1988年第2期）

==卷二：6.伐木者：醒来==

伐木者,醒来!（节选）
Wake up, Loggers! (Excerpt)

徐刚
Xu Gang

罗马俱乐部与人类困境
The Club of Rome and Human Dilemma

森林,地球上的绿色王国。这是另外一个世界,任何一片森林都含有上千种灌木、藤本植物、草本植物、苔薛植物以及各种真菌,还有无数种的昆虫、走兽、飞禽,它们奇妙地以ー种平衡使彼此连接在ー起。森林生命的织锦是如此细微而复杂。人类最初从森林中走出来的时候,便是粗心大意的,并不了然森林的细腻和奇妙,并且有砍伐的本能,斧子是最初的工具和武器之一。日益残破的森林哺育着日益膨胀的人类。
As the green kingdom on the earth, forests present another world, which is the home to thousands of shrubs, vines, herbs, bryophytes and fungi, as well as countless species of insects, walking animals, and birds, which live together in a wonderful balance. The tapestry of forest life is so subtle and complex. When people first came out of forests, they were careless and ignored the delicacy and wonder of them. But they knew by nature how to chop, using the ax as one of the most primitive tools and weapons. The severely destroyed forests feed the ever-expanding human population.

1968年春天,全世界的森林都在向罗马致敬。和以往ー样,北美洲、大洋洲、南亚的热带雨林,总之在散发着松香味儿的林地上,积雪融化了,有一条蚯蚓开始了耕耘,悄悄地大梦初醒一般探出半个身子。其实,在大千世界中最早报春的不是布谷鸟,而是其貌不扬、无声无息的蚯蚓。ー个个小小的蚯蚓的粪堆,是森林中最早的春的瞭望台。与此同时,半年以前飘落在林地上的金色和红色的秋叶却在这时候成了平静的黑色,而不再炫耀于春天面前。取而代之的是千万种无名的小植物竞相开花,随意地毫无构思地在林中涂抹各种色彩。在树木的华冠遮住天空以前,它们想开一次花,它们觉得自己很美,它们早早地开花了。意大利罗马俱乐部告诫人们:我们的子孙也许将不再知道森林,不再能享受森林的美!随着一片片森林被夷为平地,世界已失去平衡,人类正面临着困境。
In the spring of 1968, forests all over the world paid homage to Rome. As in the spring of previous years, when the snow melted in the rosin woodlands of the rainforests of North America, Oceania and South Asia, an earthworm began to crawl, leaning out half of its body quietly as if it had just woken up from a dream. In fact, it is not the cuckoo that first tells people about the arrival of spring in the world, but the earthworm that is inconspicuous and silent. The small dung heaps of earthworms are the first hints of spring in forests. At the same time, the golden and red autumn leaves that fell on the woodland half a year ago turned black, no longer showing off their brightness in front of spring. Instead, thousands of nameless little plants were blooming, bringing brilliance and vigor to the forest. They wanted to bloom to show their beauty, before the sky was obscured by the canopy of trees. The Club of Rome in Italy warned that our offsprings may no longer see forests and enjoy their beauty. As forests have been razed to the ground, the world has fallen out of balance, leading to the human dilemma.

“条条道路通罗马”,这是古罗马鼎盛时期为世界所瞩目的写照。20世纪60 年代末期,罗马再一次成为西欧乃至世界关注的中心,几个专家、学者默默筹建的罗马俱乐部在罗马林赛科学院集会成立。四年后,罗马俱乐部提出第一份关于全球问题和人类困境的报告,对西方文明的挑战是猝不及防的一新技术革命的潘多拉盒子打开后失去控制,人类在对自然界开发与征服的同时,正在侵犯自己的生存基地,并且在掠夺子孙的资源。人类赖以生存的整个生命圈正在日渐缩小,自然灾害将会空前地增多并趋向恶性,现代人和未来人的生存空间将被沙漠捷足先登。
"All roads lead to Rome" is a portrayal of the heyday of ancient Rome. At the end of 1960s, Rome once again became the center of attention in Western Europe and even the world because several experts and scholars established the Club of Rome at the Rome Lindsay Academy of Sciences. Four years later, the Club of Rome presented the first report on global problems and the human dilemma. The report pointed out that the challenge to Western civilization is caught unprepared----the Pandora's box of the new technological revolution that has been opened is out of control, and human beings are encroaching on their own survival bases and plundering the resources of future generations while exploiting and conquering the natural world. The whole life circle on which human beings depend for survival is shrinking day by day as natural disasters will increase unprecedentedly and tend to become vicious, and the living space of modern and future people will be occupied by the desert.

人类的贪得无厌和聪明才智使人类活动对自然界的毁坏越来越规模巨大,而在这一切毁坏中后果最严重的、延续时间最长的是对森林的滥伐,天然植被的被破坏。作为陆地生态系统最复杂最重要的一部分的森林,它的绿色的繁荣与否是地球上一切生命繁荣与否的象征,它是自然界物质和能量交换的最重要的枢纽,是大自然四季更替、晴雨冷暖的“总调度室”,如今这个“总调度室”自己已经千疮百孔、朝不保タ了!
The insatiability and ingenuity of human beings have posed serious damage to the natural world, among which the most serious and lasting is the deforestation of forests and the destruction of natural vegetation. Forests is the most complex and important part of the terrestrial ecosystem. Their prosperity determines the prosperity of all life on earth because they are the most important hub of material exchange and energy exchange in nature, and the control room of the change of seasons and weather. However, forests have been greatly damaged.

地球表面最初曾有过76亿公顷的森林,覆盖率为60%。关于森林面积数字说法不一,ー说为47亿公顷,而每年消失的森林的惊人之数却是大体相近的:1500万公顷!到2000年,由于森林被伐,人口增长,会有30亿人面临严重缺乏燃柴的局面。中国的森林面积为17.29亿亩,覆盖率为12%,这是大兴安岭火灾前的统计。我们的森林与日益贫乏的世界森林相比,则是更加贫乏的,而减少的速度却又是更加惊人的!这样ー种近于毁灭森林资源同时也是毁灭我们自己毁灭我们子孙的速度,因为城市膨胀、人口增加、乡镇企业的不合理布局和土地,尤其是耕地面积的难以控制的减少,以及玩忽职守的官僚主义者对毁林、生态破坏的无知及漠不关心,总之中国人对财富和物质文明的野蛮的追逐,使这样的毁灭还在加速之中！
There were originally 7.6 billion hectares of forests on the Earth's surface, or 60 per cent of the planet was covered by forests. In fact, the number of forest area is inaccurate, and some said that it is 4.7 billion hectares. But the staggering number of forests that disappear each year is similar: 15 million hectares! By the year 2000, 3 billion people would face a severe shortage of firewood due to deforestation and population growth.
According to statistics before the Daxing'anling wildfire, China's forest area was 1.729 billion mu, or 12 percent of China's territory was covered by forests. In China, forest resources are much poorer than those in the world, with a more alarming rate of declining.
And the destory of forest resources also leads to the destruction of ourselves and our descendants. What's worse, such destructions are accelerated by people's pursuit of wealth and material including expansion of cities, the increase in population, the irrational layout of township enterprises and the uncontrollable reduction of land, especially cultivated land, and the ignorance and indifference of derelict bureaucrats to deforestation and ecological destruction.

1968年,当罗马的罗马俱乐部成立并向着世界宣传全球面临人类困境的信息时,被权カ斗争折磨的中国,同时又在进行着自以为可以拯救世界的“反帝反修” 的“世界革命” 〇一方面,经历了砍伐树林炼钢铁的“大跃进”之后,农民又上山烧荒伐木学大寨;另一方面,知识和科学被视为垃圾,一大群学者、知识分子成为劳改农场、劳教农场、“五七”干校的廉价劳动カ。在散发封建气息的土地上,无知和愚昧胶合成了一道坚实的笆篱。近20年以后,中国人才知道罗马不仅有竞技场,还有一个罗马俱乐部。在整个人类面临的困境中,中国人难道可以独独例外吗?
In 1968, when the Club of Rome was founded and disseminated to the world the message that the world was facing the human dilemma, China, tormented by the power, was simultaneously carrying out a "world revolution" of "anti-imperialism and anti-revisionism" that it thought could save the world. After the "Great Leap Forward" of cutting down forests and making steel, peasants went up the mountains to burn wasteland and cut wood. In addition, as knowledge and science were regarded as useless, a large group of scholars and intellectuals were treated as cheap labors for labor camps, labor re-education farms, and "May Seven" cadre schools. In backward China, ignorance and folly formed a solid fence that blocked China's communication with the outside world. It wasn't until nearly 20 years later that Chinese knew that there was not only Colosseum but also the Club of Rome in Rome. Can Chinese be spared in the face of the common dilemma of all mankind?

中国,一座山和一个人的困惑
Confusion of a Mountain and a Person in China

我要去寻访武夷山,为了名山的诱惑,也为了一个人的吸引。寻找武夷山的过程是痛苦的,想象与现实之间的距离太大,早先的武夷山太美!武夷山以“溪曲三三水,山环六六峰”构成了山水之妙,而滋养着武夷山水的是武夷山的百年古松、白楠、香樟等树木。
I'm going to visit Mount Wuyi, for the attraction of famous mountains, and for the admiration of a person. The process of looking for Mount Wuyi is painful because of the wide difference between imagination and reality. Mount Wuyi in the early period was beautiful for its wonderful sight of Nine-bend Stream and Thirty-six Peaks, which was nourished by the centuries-old pine, Phoebe neurantha, camphor and other trees.

武夷山的岩石结构有“骨山”之称,一座山就是一块巨石,拔地而起,横生出大王峰、隐屏峰、水帘洞、鹰嘴岩、玉女峰等等有刚有柔有骨有情的无数景象来。只是在峰巅、岩趾点缀着ー层薄薄的沙泥石壤,覆盖着ー层落叶。就凭借着这薄薄的立根之地,当年的武夷山却是古木参天、竹林满山。倘是秋日,三角梅满山遍野,红枫的落叶飘飘洒洒。宋朝刘子荤有诗云:“幔亭落日笙箫断,毛竹连云洞府深。” 1616 年,徐霞客首入闽寻访武夷山,在《游武夷山日记》中记下了在天游峰纵目时看见的“落日半规,远近峰峦,青紫万状”,以及小桃源的四山环绕中,有平畦曲涧,围以苍松翠竹,鸡声人语俱在翠微中,而水帘洞奇观则是“岩既雄扩,泉亦高散,千条万缕,悬空倾泻,亦大观也”！
With a skeleton structure, a mountain is a huge rock, rising from the ground, bringing about countless scenes such as Great King Peak, Hidden Screen Peak, Water Curtain Cave, Eagle Beak Rock, Goddess Peak. Only the top and the foot of such mountains was dotted with a thin layer of sandy soil, covered with a layer of fallen leaves. It was the thin soil that nourished the ancient trees and bamboo forests of Mount Wuyi in those days. If in autumn, Bougainvillea would be all over the mountains, and the leaves of the red maple fluttering. Liu Zihui of the Song Dynasty wrote a poem that at sunset, the sound of the flute in the pavilion also dissipated, and the bamboo in the deep mountains towered into the sky. In 1616, Xu Xiake went to Fujian for the first time to visit Mount Wuyi, and recorded various landscapes in the "Journey to Mount Wuyi". Overlooking the Tianyou Peak in the distance, the large and small peaks near and far show different colors and shapes at sunset. Surrounded by four mountains, there are flat lands and curved streams, surrounded by pines and bamboo, faintly revealing human voices and rooster songs. In the Water Curtain Cave, it's a great view that the rock is both majestic and expanding, and thousands of springs pour from the sky.

武夷山的树实实在在不是扎根于高山岩石之间的,它找不到裂缝。完整的ー块巨壁ー架骨山,怎么扎根?因而武夷山的树、竹、草都是靠着根的蔓延使自己独立,又在年深日久的纵横交错中形成了武夷山的植被保护网络。在武夷山随处可见这些蛰伏在岩壁上的已经枯死而成了标本的根蔓,在ー棵棵大树被砍倒之后,它们仍然不肯离开武夷山而成了昨天的见证,人们就连这一点苦心也不予理解一这样的根蔓也往往被山民、游人随意地从岩壁上剥下,然而因为几十年上百年的缠结和拥抱,它们把自己的影子深深地刻到了石头上。
The trees of Mount Wuyi are not rooted in the rocks of the mountains where there are no cracks for them to grow. Therefore, the trees, bamboo and grass in Mount Wuyi grow independently by the spread of roots, forming a vegetation protection network in the crisscross of time. Dead roots lurking on the rock walls can be seen everywhere in Mount Wuyi. And even after the trees are cut down, they still refuse to leave and become witnesses of the past. People don't even understand this painstaking effort and tear them off the rock walls at will. However, because of decades and centuries of entanglement with the rock wall, they carve their own imprints deep into the stone.

就是武夷山的树,它的ー枝ー叶、根根蔓蔓,吸附着尘沙泥土,积聚着阳光雨露,在冬天满树白雪,在雨季一棵大树就是ー个小水库,保护着山林水土,防止了山洪暴发。山清水秀源于树绿。1962年,九曲溪上尚可泛舟,现在只能行走竹排,有的地段竹排擦着水底的卵石才能过去。仅1985年一年,九曲溪的水位下降了 27厘米！一旦九曲溪干枯这绝不是危言耸听武夷胜景安在?水帘洞的飞瀑本来是“悬空倾泻”的,在名山的瀑布中,它有陡壁之险又有山洞之幽,游人无不叹为观止。现在,当笔者前往观瞻时却滴水全无,石壁上有水流摩擦过的痕迹,让你想起这是当年的瀑布,斗转星移流水不回,水帘洞大睁着眼睛, 欲哭无泪。这是为什么?
The branches and leaves of the trees in Mount Wuyi help to conserve dust, sand and soil, and accumulate sunlight and rain. The big trees covered with snow in winter are small reservoirs in the rainy season, protecting the mountains, forests, water and soil so as to prevent flash floods. Green mountains and clear water in Mount Wuyi are attributed to green trees. In 1962, people could row boats on the Nine-bend Stream. Now people can only take a bamboo raft through the Nine-bend Stream, and in some areas the bamboo raft can only pass by rubbing the pebbles under the water. In 1985 alone, the water level of Nine-bend Stream dropped by 27 cm！It is by no means alarmist that once the Nine-bend Stream dries up, the beauty of Mount Wuyi will no longer exist. The waterfall of the Water Curtain Cave used to pour down from the sky. And among the waterfalls of famous mountains, it boasted steep cliffs and deep caves, which attracted tourists. But now, when I go to visit it, the waterfall had dried up, leaving only traces of water friction on the stone wall, reminding me of the waterfall of the past. With the passage of time, the flowing water never returns, only leaving people with regrets.Why is that?

大王峰人称武夷第一峰,据史料记载,大王峰上顽石高堆几乎无路可走,灌木丛生却有飞鸟成群,更加宝贵的是峰上“古木参天,浓荫铺地”。这参天古木历经劫难,到1974年时尚存300棵,300棵虽然少却还可以半遮半掩使大王峰不至于太露,可时至今日又被大斧砍去298棵,只剩下2棵。项南在福建治政时大呼:你们把大王峰的衣服都剥光了,这还了得?不仅是大王峰,1984年武夷山所属的吉安县的部分乡农砍树ー直砍到玉女峰一这是每天晚上都要在电视屏幕上出现的福建省的标志,连玉女的裙子都要往下扒!武夷山上的斧子绝不仅仅是这些,近几年来毁林事件愈演愈烈,全然不顾国家大法、省政府的布告以及关于国家级风景区的各种明文规定,凡此种种,笔者在下文还有披露。先要敬告读者的是,武夷山长此下去将要成为无衣山,九曲溪里将会出现骆驼,我们将愧对子孙,子孙将鄙视我们!这是在武夷山管理局工作的ー个爱山爱树如爱命的人告诉我的。
According to historical records, there was almost no way to go in Great King Peak, the first peak of Wuyi, because of the high piles of rocks. But there were flocks of birds in the bushes. In addition, there were ancient trees towering in the sky and thick grass paving the ground on the peak. Having gone through disasters, 300 of these towering ancient trees survived in 1974. Though few, they could still cover Great King Peak. But today 298 trees have been cut down, and only 2 remain. When Xiang Nan was ruling in Fujian, he asked, "how could people cut down all the trees in Great King Peak?"
In addition to Great King Peak, in 1984 some farmers in Ji'an County, where Mount Wuyi belongs, cut down trees all the way to Goddess Peak, a symbol of Fujian Province that appears on television every night.
What's worse, the deforestation on Mount Wuyi is far more severe than the above description. In recent years, the deforestation has intensified in disregard of the National Law, the provincial government's proclamation, and various regulations on national scenic spots, all of which are also disclosed below. Before the disclosure, I want to warn readers that Mount Wuyi would become a clothesless mountain without vegetation cover in the long run, and Nine-bend Stream would become a desert inhabited by camels. By that time, we will feel guilty to future generations, and future generations will despise us!
All I know was told by a person who works at the Mount Wuyi Administration, who treasures mountains and trees as much as his life.

我ー看就知道是他,瘦瘦的黑黑的,手里拎着ー顶竹笠,只有眼睛的明亮オ使他明显地区别于别的人,我想他准是在武夷山得到了什么灵气。有人说他是怪人、怪杰,也有人说他是“难剃的癞痢头”,乡民说他是守林的、修路的。他是管理局的基建科科长,他知道科长也是个官儿,在百姓、科员之上,带着施工队修路修厕所。就这么ー个官儿,他自己刻了一枚自己的官印:狗官建霖。他叫陈建霖。他说:“我是武夷山的看山狗,谁砍树我就咬谁,我就是狗官!”在中国的官场上,自己称自己是狗官的大概就只有他了。有比他更大的官问他:“怎能自称狗官?”他说:“我是说我自己,跟你无关。每个月去领エ资盖上这个印,就得想一想自己做了些什么,亏心不亏心,是不是白吃了人民的血汗,这武夷山我看好了没有。”
He is thin and black, carrying a bamboo hat in his hand, and only the brightness of his eyes makes him different from others, which is probably the gift from Mount Wuyi. Some people say he is a weirdo, others say he is stubborn and dead-eyed, and the villagers say that he guards the forest and builds roads. As the chief of the infrastructure section of the administration, he knew that his authority is above the people and officers, so he led the construction team to build roads and toilets. He himself engraved an official seal of his own, which reads Dog Official Jianlin.
Chen Jianlin is his name.
He said: "I am the watchdog of Mount Wuyi, whoever cuts down trees I will bite, and I am a dog official!"
Among Chinese officials, he is probably the only one who calls himself a dog official. An official with a higher rank asked him, "How can you call yourself a dog official?" He replyed: "The dog officer refers to myself, and it has nothing to do with you. Every month when I stamped to get salary, I have to think about what I have done, whether I'm worthy of the people's hard-earned money, and whether I have firmly guarded Mount Wuyi. ”

他家住崇安县城,每天清早起来做一点家务,煮好早饭,自己吃上一大盆饭喝一大瓶水,骑自行车走了,来回36里山路,早出晚归天天如此。一到风景区就上山,ー边施工ー边守树,看见砍树的他总是先劝后求,直到声泪俱下。鹰嘴岩旁屹立着一棵巨松,ー个农民挥动大斧砍着,毫不犹豫。陈建霖先是听见砍树的声音, 闻声追去,农民只想到家里的老虎灶要用柴来烧,哪里听得进陈建霖的劝告?陈建霖只好从口袋里掏钱,只有5元,太少了,砍树的农民不干。陈建霖告诉他:“我家里还有钱,我马上下山骑车回家拿钱,5点钟以前赶回来,你千万别砍了!”陈建霖如约回到鹰嘴岩拿出了 60元钱,买下了一棵松树的命。砍树的人怀里揣着60元走了,走得很轻快,陈建霖抚摸着已被斧子砍进去1/3的受伤的松树,哭了！
Living in Chong'an County, he gets up early every morning to do housework and cook breakfast. After eating a large pot of rice and drinking a large bottle of water, he rides a bicycle to Mount Wuyi on a mountain road of 36 miles back and forth. He leaves early and returns late every day. As soon as he arrived at the scenic area, he went up the mountain, guarding the trees while constructing. When he found people cutting down trees, he always persuaded first and then begged until he burst into tears. A farmer did not hesitate to swing his axe to cut down a giant pine tree standing next to Eagle Beak Rock. Hearing the sound of chopping down trees, Chen ran towards the place where the trees were chopped. But his exhortation did not taken by the farmer who was overwhelmed by the thought to get firewoods. Chen had to take money out of his pocket, only 5 yuan, too little to satisfity the farmer. Chen Jianlin told him: "I still have money at home, and I will immediately go down the mountain and ride home to get the money. I'll be back before 5 o'clock, please don't cut down the tree!" Chen Jianlin took 60 yuan from the home in Eagle Beak Rock as promised to save the pine tree. The farmer who cut the tree walked away briskly with 60 yuan, while stroking the injured pine tree that had been cut into 1/3 by the axe, Chen cried.

这一天的傍晚タ阳特别鲜红,在晚霞雾霭之中,他偎依着这棵松树不想离去, 他想:武夷山还经得起多少把斧子来砍?武夷山,巨大的岩石骨山,所谓土层其实是厚不过一寸的ー层地衣,长一根草尚且艰难何况一棵大树?摘一片树叶尚且心疼何况砍伐?为什么有一些中国人在金钱和良心面前,就这样落落大方地选择了金钱践踏了良心?这样的以破坏生态毁灭文化为手段的富裕,实质上是以子孙的贫穷作为代价的。当未来的穷山恶水展现在他脑海中的时候,太阳落山了,月亮出来了。
The red sunset on this day was particularly bright, and in the mist of the sunset, he snuggled up to this pine tree and did not want to leave. He thought that how many axes can the trees of Wuyi Mountain withstand to cut? In Mount Wuyi, a huge rock bone mountain, the soil layer is actually a layer of lichen that is no more than an inch thick, where it is still difficult to grow a grass, let alone a big tree. Picking a leaf is still distressing, let alone cutting down trees. Why do some Chinese trample on their conscience by choosing money blindly? Such affluence, which destroys ecology and culture, is essentially at the expense of the prosperity of future generations. When the barren mountains and dry waters of the future came to his mind, the sun set and the moon came out.

陈建霖终于知道了自己的渺小,他挡不住那么多板斧,那么多板斧中的一把甚至连他也可以轻而易举地砍倒在地;他也不想再掏钱了, ー个月七八十元工资,还要养家糊口,哪来的钱?他给各级领导写信,他给报纸写文章,カ诉武夷山毁林的事实与危害。舆论的作用也是有限的,山民自有山民的ー定之规:山高不怕皇帝远。《森林法》太远,省里的布告也不近,他们怕现管的乡里和县里的官,有一些不大的官手里握着权,而且还知道为本乡本土人着想总是袒护着,法律有什么用?再往上吿,省里的官无非是听地委的汇报,地委的官无非是听县里的汇报,县以下就更不用说了,ー顿吃喝什么事情都好办!这就是腐败的官僚主义的可怕之处——下级只对上级负责,上级只听下级汇报,又为着在自己的辖区和任期之内的成绩而再图晋升,谁都采取大事化小小事化了的办法。大兴安岭本来可以扑灭的小火终于成为历史罕见的大火,不就是这样烧起来的吗?这也就是为什么假话不能杜绝、马屁能够盛行的症结所在。
Chen Jianlin finally realized his insignificance and he couldn't block so many axes to cut trees. He also didn't want to pay any more money because with a salary of 70 or 80 yuan a month, he had to support his family. He wrote letters to leaders at all levels, and wrote articles to newspapers complaining about the facts and dangers of deforestation in Mount Wuyi.
The role of public opinion was also limited, because the mountain people have set their own rule that people living in the mountains does not have to worry about officials far away. The Forest Law and provincial edicts did not control these people, and they were just afraid of some small officials in the villages and counties. However, those officials in charge and holding power shielded the native people, rending the law useless. If reporting to the higher levels, the officials in the province will only listen to the reports of the prefectural party committee, and the officials of the prefectural party committee will only listen to the reports of the county. As for officials below the county level, they can even be bribed for a meal. The terrible thing about corrupt bureaucracy is that the subordinates are only responsible to their superiors, and the superiors only listen to the reports of their subordinates. And in order to achieve promotion in their own jurisdiction and during their term of office, the superiors adopt the method of reducing a major incident to a minor incident. The small fire that could have been extinguished in Daxing'anling has finally become a rare fire in history, isn't it burned in this way? And it is also why falsehood cannot be eliminated and flattery can prevail.

关于武夷山风景区的汇报上永远是“成绩是主要的”,而且“山山有树,岭岭披绿”,砍树只是个别的,都已经教育过了。果真如此吗?武夷山毁林之风得不到制止的原因并不复杂:代管武夷山风景区的某些人有法不依,有意包庇,有的乡村干部带头违法。1983年12月7日,南源岭良种场的职エ未经许可进入风景区绝对保护的狮子峰后的老虎巢毁林开荒造成大火烧山,破坏植被375亩,毁林6000多棵。就在上级政府决定捉拿毁林者、不得随意将木材外运时,崇安县在一天之内将火中取材的 121立方木材运到了江苏!武夷山公社黄柏大队的主要负责干部亲自率领乡民到风景区金鸡洞砍伐风景树!8棵,最小的直径30厘米,最大的直径80厘米。笔者在今年9月份踏访武夷山时被告知:武夷山上直径80厘米以上的大树已被砍光因而绝迹!且看这样的严重违法事件是如何执法的:罚款200元!呜呼!哀哉!陈建霖说:“应该把带头砍树的干部枪决！他的孩子我来抚养,我保证把他教育好,待如亲子!”这枪决是不是量刑过重?也未必,今年夏天北京抢西瓜的那几个浑小子的头儿不是还判了无期徒刑吗?真的,这事儿真没法比！
The focus of the report of the Mount Wuyi Scenic Area is always on achievements that all the mountains are covered by trees. And only a few people cut down the trees, and they have all been educated.
Is that so?
The reason why the deforestation in Mount Wuyi has not been stopped is not complicated, that is, some people who are in charge did not abide by the law and intended to shield others, and some village cadres even took the lead in breaking the law.
On December 7, 1983, the workers of Nanyuanling Seed Farm entered the tiger nest behind Lion Peak, which is absolutely protected by the scenic spot, without permission, and destroyed the forest, causing the mountain to burn, destroying 375 mu of vegetation and destroying more than 6,000 trees. When officials at higher levels of government decided to arrest the deforesters and stipulated that timber should not be shipped out. Officials in Chong'an County transported 121 cubic meters of timber to Jiangsu in one day.
The main cadres of the Huangbai Brigade of Mount Wuyi Commune led the villagers to the scenic area of Jinjidong to cut down 18 scenic trees, the smallest of which was 30 centimeters in diameter and the largest was 80 centimeters in diameter. When I visited Mount Wuyi in September this year, I was told that the big trees with a diameter of more than 80 centimeters on Wuyi Mountain had all been cut down.
Sadly, such a serious violation was only fined 200 yuan.
Chen Jianlin said: "The cadres who took the lead in cutting down trees should be shot! I will raise his child, and I promise to educate him well and treat him like my own son!" Is this shooting an excessive sentence? Not necessarily, the heads of the boys who robbed watermelons in Beijing this summer were also sentenced to life imprisonment.
It's hard to compare cutting down trees with other crimes.

陈建霖不知道该怎样保护武夷山了,他急了,他的眼里冒着火星,他更加不识时务！他以为每个人都有一张嘴,嘴的任务是吃饭和说话,吃饭只要随便能吃饱就行,千万不能吃人民的血汗,他这个基建科长管着好几个施工队几百万元钱,不要说每一分钱都清清楚楚,他还从来不在工地上吃饭,因为他要上山而且他怕占便宜。说话的要旨是说真话,想怎么说就怎么说,一旦口是心非,嘴歪心也歪。他是崇安县的人民代表,他大骂崇安县的ー个领导:“腐败！这种人当权国家完蛋,武夷山完蛋!”他骂对了,这个接班人上台不到ー年,走了一趟香港带回来的黄色录像他津津有味地连播了 13天,武夷山上有人砍树算什么?省里来了一位领导干部,中午休息刚躺下,陈建霖气急败坏地去敲门:“快起来,山上有人砍树,你管不管?”别人看他像是个造反派,其实,他在别人都造反的时候刻了一块竹匾,上书“白眼看鸡虫”,挂在他的斗室的门口。
Not knowing how to protect Mount Wuyi, Chen was anxious, angry, and even more desperate. He thought that everyone has a mouth, the task of which is to eat and talk. As for eating, it is enough for a person to be full, and he must not eat with the people's hard-earned money. As the chief of the infrastructure section, Chen managed several construction teams with millions of yuan. In addition to being transparent about the use of every penny, he never ate on the construction site because he wanted to go up the mountain and he was afraid of taking advantage of the people. The point of speaking is to tell the truth and say what you want. Once a lie is told, people will lose their integrity. As the people's representative of Chong'an County, he scolded one of the leaders of Chong'an County for corruption, and believed that such people in power would lead to a bad ending for the country and Mount Wuyi. Chen was right. Less than a year after the leader took office, he went to Hong Kong to bring back pornographic videos, which he watched with relish for 13 days, not caring that someone cut down trees on Moun Wuyi.
A leading cadre from the province had just laid down during his lunch break, and Chen Jianlin knocked on the door in a great anger and said, "Hurry up, there are people cutting down trees on the mountain, you're supposed to stop them." Others saw him as a rebel, but in fact, when everyone else was rebelling, he carved a bamboo plaque and hung it in front of his house. It reads, "contempt for those in power".

北京,中央某部门一位领导人来武夷山,宴会时陪吃的人实在太多,陈建霖路过看见,想到制止砍树的时候,这些陪吃的人哪怕有几个陪陪我也好,可是上哪儿去找他们?他当面向这位领导人提出:“你们天天反对大吃大喝,为什么你一人下来,这么多人陪吃?”口说无凭眼见为证,陈建霖又拉着这位领导走进幔亭宴会厅ー数,恰好和武夷风光中的“三三之胜”对上,整整九桌！
When a leader of a certain department of the Central Committee in Beijing came to Mount Wuyi, there were too many people accompanying him to eat at the banquet. Seeing such a scene, Chen Jianlin thought that when he stopped others from cutting down trees, none of these people could be turned to for help. He questioned the leader on the spot: "You leaders always flaunt your opposition to extravagance and waste, so why do you come to Mount Wuyi alone and so many people accompany you to eat?" Seeing is believing, so Chen Jianlin took this leader into the Manting banquet hall, where happened to be nine tables of banquets, which is equal to the number nine in the Nine-bend Stream.

1985年,美国一个旅游团到武夷山,有关方面在大宴宾客之后捧出贵宾留言簿请美国人留言。一位美国朋友写道:请你们在有钱时不要把它扔掉！另一位更加幽默些:如果你们要扔掉,请打个电话通知我,我来捡！一方面是大砍,一方面是大吃,武夷山你还有救吗?一方面是玩忽职守、有法不依,一方面是吹牛拍马、装模作样。正直的人说真话的人为什么总是倒霉?陈建霖忽然想起了沙漠,砍树加水土流失等于制造沙漠, ー个十分简单的公式,付了多少学费也学不进。那也因为还有另ー种沙漠,在心灵的土地上。有一种人在人民的疾苦面前绝不冲动,绝对稳重,没有丝毫的激情……
In 1985, an American tour group went to Mount Wuyi. After the banquet, leaders from relevant departments brought out a guest book of VIPs and asked the Americans to leave a message. An American friend wrote that please don't throw it away when you become rich! Another was even more humorous and he wrote that if they want to throw it away, please call him and he'll pick it up!
Suffering from wanton felling and extravagant waste, how can Mount Wuyi be saved?
Officials are derelict in their duties and do not abide by the law, but also bragging and pretending. Why are honest people who tell the truth always not understood and supported? Chen Jianlin suddenly thought of the desert, which is caused by cutting down trees and soil erosion. But people will never remember this fact of desert, even if they have paid a great price. It is also because there is another kind of desert, in the land of the heart, that is, indifference to the suffering of the people...

一座名山和一个痴人,就这样苦苦地思索着。你说有的人麻木,也不尽然,他们有时很“机敏”,甚至有点神经质。在幔亭山房前面,竖立着一块大鹅卵石,正面是“福建省武夷山管理局”,反面是用小鹅卵石填成的这样一行字:“要呼唤人民世世代代珍爱这块美好的土地”。这是陈建霖刻在心里的话。这一切出于陈建霖的构思,也是他的劳动成果。1985年,地区的一位领导人在幔亭山房吃饭时把陈建霖叫去,让他把“要呼唤人民”这五个字涂掉,因为“有强烈的政治煽动性” 。
A famous mountain and a persistent person just pondered bitterly.
And those who are indifferent to the suffering of the people are sometimes very "alert" and even a little neurotic.
In front of the Manting Mountain House, a large pebble was erected, with "Fujian Provincial Mount Wuyi Administration" on the front and a line of words filled in with small pebbles on the reverse-- We must call on the people to cherish this beautiful land for generations to come which is also Chen Jianlin's inner call. The line on the reverse of the pebble is the idea of Chen Jianlin and the fruit of his labor.
In 1985, a regional leader called Chen Jianlin to dinner at the Manting Mountain House and asked him to erase the words of call the people because of its strong political incitement.

怪也不怪?这是神经脆弱还是神经错乱?陈建霖愤然而去。第二天,管理局派人把这五个字涂掉了。寻访名山胜地,到处可见的是各种碑,从骚人墨客到商贾巨富、大小官吏,或勒石述怀,或歌功颂德,总之中国到处可见功德碑,而不见耻辱碑。其实,哪ー个民族哪ー个国家没有自己的耻辱?ー个偶然的机会,陈建霖在ー个农民家中发现了一块石碑,上刻清朝乾隆二十八年四月,建宁府为保护武夷山寺庙茶园惩办贪官污吏的布告,将十多名敲诈勒索的地方官员的罪行、恶名ーー刻于石碑之上。陈建霖顿时生出不少感慨,当即自己掏5元钱买下,在风景点云窝里竖起这块旧碑时,ー个立今日毁林之碑的想法也出现了。他当即拟草稿,用文言文,四六句子相间,写得音调铿锵,内容是申述毁林之害,揭露了当年刮“共产风”和大炼钢铁而烧山伐木的恶果,点名批评了一些大队干部和社员近年来盗毁林木的行为,虽愤激之情溢于言表,但也有劝诫之词,并引经据典地指出:一千多年前南唐保大二年李良佐建会仙观于武夷宫便明令樵禁,叹曰:“古时且尔!”又道:“今者保护森林,政府有明令,凡我人民宜各有责遵守之,况性有自觉,心有自尊,肥己损公被人鄙,非君子所为,砍毁迹敛,则名山胜概益增华美。记事勒石,示告诫焉,幸勿自治伊戚!”
What an absurd request!
Are these people neurofragile or deranged?
Chen Jianlin left in a great anger. The next day, the administration sent someone to erase these words.
Visiting famous mountains and resorts, you can see all kinds of monuments erected by literati, merchants, wealthy people, or officials, to express their emotions or extol merits. In short, merit monuments can be seen everywhere in China, but not shame monuments. In fact, which nation or country does not have its own shame?
By chance, Chen Jianlin found a stone tablet in a peasant's house, engraved with a notice from Jianning Prefecture to punish corrupt officials in April of 1763. The crimes and notoriety of more than a dozen local officials who extorted were engraved on the stone tablet. Deeply impressed by the stone tablet, he immediately bought it for 5 yuan, and the idea of setting up a monument to complain about today's deforestation also occured to him. Therefore, he immediately drew up a draft, alternating sentences of four and six characters in classical Chinese, the aim of which was to denounce the harm of deforestation, expose the consequences of burning mountains and logging during the Great Leap Forward, and criticize the destruction of forests by some cadres and members of the brigade in recent years. In addition to expressing the author's indignation, there are also words of exhortation in the article by quoting an allusion that more than a thousand years ago, Li Liangzuo built the Immortal Temple in Wuyi Palace and explicitly banned logging. Chen lamented in the article that since ancient times, people have already known the importance of protecting forests. Today, the government clearly stipulates that everyone has responsibilities and obligations to protect forests. Moreover, everyone has self-respect, and the bad behavior of profiting by harming the public interest will only be despised. If deforestation can be effectively stopped, the natural scenery will be more beautiful. The story is written on stone to warn people not to make mistakes again.

武夷山毁林之碑兀立于幔亭,有人著文为这ー块碑叫好。山房的入口处,中外游人无不驻足,砍树之风也有所收敛。名字上了碑的毁林者看见陈建霖便一再解释说:“我要去开拖拉机了,我不砍树了,你把我的名字涂掉好吗?”陈建霖始所未料的是,这样ー块毁林之碑尽管情真意切旨在护法护林功在千秋万代,字里行间所流淌着的爱憎之情呼之欲出,只要眼睛不瞎心不偏的人ー看就能明白,却因为揭了疮疤,使管辖武夷山的当地的某些领导觉得丢脸、难看,虽然碑上无名却也于心不安一倘若追查起来,这顶乌纱帽不就得落地?于是为着这毁林之碑的该毁还是不该毁,整整三年风波不断。诚然,立毁林之碑把毁林人的名字刻在石上,也实在是万般无奈之后的极端之举,可以商榷,也可以从长计议。问题的根本在于:必须有坚决的措施制止毁林风！国务院副总理万里在武夷山说:“武夷山石头上长树很不容易,可不能砍,砍了不得了！”这样语重心长的告诫起了多少作用?
The monument of deforestation in Mount Wuyi stood upright in Manting, and someone wrote an article praising this monument. At the entrance of the mountain house, Chinese and foreign tourists all stopped to watch this stone monument, and the evil act of cutting down trees was also effectively curbed. When the deforester whose name was on the monument saw Chen Jianlin, he repeatedly explained, "I'm going to drive a tractor, I'll never cut down trees anymore, can you erase my name?"
What Chen Jianlin did not expect was that such a monument of deforestation, though sincerely intended to protect the forest for future generations, which could be understood by people who are not blind and biased, has continuously caused turmoil in three years. It uncovered the scars of Mount Wuyi and humiliated some local leaders who ruled over Mount Wuyi. Although their names were not on the monument, they were also afraid that they would lose their official positions if they were investigated. Therefore, they have been discussing whether to destroy the monument. It is true that erecting a monument of deforestation to engrave the names of the deforestesr on the stone is really an extreme move out of helplessness, which can be discussed or considered in the long run. The problem lies in the fact that resolute measures must be taken to stop deforestation. Vice Premier Wan Li said in Mount Wuyi, "It is not easy to grow trees on the stones of Mount Wuyi, so these trees must not be cut down." How much does such an admonition work?

陈建霖毫不退让,宣称“以血护碑”!也有人知道陈建霖的脾气,怕他ー头撞到碑上弄出人命案子来更不好收拾,再加上舆论界对毁林碑的支持,那些欲置毁林碑于死地的人ー时便无从下手。1986年12月,一位有名的记者曾有武夷山之行,他采访了陈建霖。于是有关部门接连找陈建霖谈话,要他交代。陈建霖是这样交代的:“他对我说大小兴安岭问题严重,总有一天要出大事儿。中国人,只要有一点良心想一想子孙后代,也不能这样砍树呀!”毁林碑保不住了,今年春天武夷山特别阴冷,某日,管理局雇请民工到幔亭山房前将毁林之碑推倒。对于那些对碑恨之入骨的人来说,心上的ー块石头落地了, 他们可以弹冠相庆了,至于草木如何、山河如何,与他们何干?
Chen Jianlin did not back down and declared protecting the monument with his life. Some people also knew Chen Jianlin's temper and were afraid that he would crash headlong into the monument and die, which would made it more difficult to solve this matter. Coupled with the support from the public for the monument of deforestation, those who wanted to destroy the monument did not know what to do.
In December 1986, a famous reporter had a trip to Mount Wuyi and interviewed Chen Jianlin.
So leaders from departments concerned talked to Chen Jianlin and asked him to explain. Chen Jianlin said, "The serious problems in the Daxing'anling and the Xiaoxing'anling will one day lead to serious consequences. As long as Chinese with conscience think about future generations, they will not cut down trees like this!"
The monument of deforestation could not be preserved anymore. On a particularly cold day this spring, the Authority hired migrant workers to tear down the monument in front of the Manting Mountain House. For those who hated the monument, they finally breathed a sigh of relief. For them, vegetation, trees, mountains and rivers had nothing to do with them.

我想起了故宫内至今还保存着的ー只景泰蓝小罐,罐中立着36根干草,这是乾隆皇帝立下的“寸草为标”的规矩,勉励自己也勉励子孙:山河寸草不能丢！不肖如八旗子弟,竟也没有把这小罐砸碎！清王朝几代不衰,历经300年,毁于慈禧专权和过得太舒服因而腐败得也快上不了马的八旗子弟。历史的另ー个别名是:立此存照！
This reminded me of the small cloisonné jar that is still preserved in the Forbidden City. And the 36 hay in the jar represents the rule set by the Qianlong Emperor that takeing every inch of grass as the standard to warn himself and his descendants that not a single grass in the national territory can be occupied by foreign countries. The Qing Dynasty soldiers, though incapable of defending the land, did not smash this small jar.
The Qing Dynasty lasted for several generations, and after 300 years, it was destroyed by the autocratic power of Cixi and the Qing Dynasty soldiers who were accustomed to a lazy life and could not fight.
Leaving something as evidence is also a testimony of history.

陈建霖没有去死,在同伴和朋友的苦苦劝说下,砸碑之日他一人提着ー瓶“武夷留香”酒,到了天游峰一陡壁危立,无欲则刚〇天游峰认得陈建霖,在那仙凡分界处开山路,选路线,陈建霖手抓岩壁烈日下爬行几个小时,倘不是神仙保护他早没命了！留下了这条命就得为武夷山做点事情。他躺在地上,喝一口酒看一眼山上山下的风光,九曲溪缓缓流去,隐屏峰历历在目,云彩也朝他涌来。他经常觉得没有人可以说话,他便上山,跟山说话跟树交谈,对着清清的溪水喃喃细语,哭ー场,痛痛快快地哭,眼泪流进九曲溪是一滴水,淌到石头上或许能长出ー根草。
Chen Jianlin did not commit suicide, and under the painstaking persuasion of his companions and friends, on the day of the smashing of the monument, he carried a bottle of "Wuyi Liuxiang" wine alone, and reached a steep wall of Tianyou Peak. Tianyou Peak recognized Chen Jianlin and protected him while he crawled the rock under the scorching sun for several hours. If it weren't for the protection from the immortals of Tianyou peak, he would have lost his life at that time! Nature saved him, so he had to do something for Mount Wuyi . Lying on the ground, he drank wine while taking a look at the scenery up and down the mountain. The Nine-bend Stream flowed slowly, the Hidden Screen Peak was in sight, and the clouds also rushed towards him. He often felt lonely and had no one to talk to, so he went up the mountain to talk to the mountain and trees, and murmured into the clear stream. He wanted to have a good cry, and the tears would flow into the Nine-bend Stream as a drop of water, and when it flowed to the stone, it might grow grass.

他说他要在毁林碑被推倒的地方,栽ー丛红杜鹃,春天就想种的,别人告诉他春天种不活杜鹃,到秋天再种。他说:“我这几天就种,明年你到武夷山一定要来看看红红的杜鹃花……”就在毁林碑将毁未毁之时,武夷山砍伐之声更加甚嚣尘上,砍伐者们明确无误地感觉到了有人包庇他们,没有好下场的准是那个立碑的陈建霖。
He said that he would plant clumps of red azaleas in the place where the monument of deforestation had been torn down. He wanted to plant them in spring, while he was told that it is better to plant them in autumn. He said to me, "I'll plant them the next few days. Next year, you must come to Mount Wuyi to see the red azaleas."
Just when the monument of deforestation was about to be destroyed, the felling in Mount Wuyi was even more serious. And the loggers clearly felt that someone was shielding them, and Chen Jianlin would have no good end.

1985年,崇安县贷款20万元给红星大队党支部书记叶广昌,这位书记每天雇民工150人上山砍树,在九曲溪的发源地三宝山实行烧光、砍光、卖光的“三光”政策,先砍大树再砍小树然后放火烧山,伐木5000多立方米,占崇安县当年伐木量的1/4 。叶广昌伐木毁林有功,当上了县劳动模范。1986年,叶广昌继续砍,陈建霖化装成无业游民于9月24日到三宝山现场查看,120人砍树不止烧山不止。
In 1985, Chong 'an County loaned 200,000 yuan to Ye Guangchang, secretary of the Party branch of the Red Star Brigade. The secretary hired 150 migrant workers to cut down trees on the mountain every day. In Sanbao Mountain, the source of Nine-bend Stream, Three Alls Policy of burning all, chopping all, and selling all was implemented. First, big trees were cut down, then small trees were cut down, and then the mountain was set on fire. More than 5,000 cubic meters of logging were cut, accounting for 1/4 of the amount of logging in Chong' an County that year.
For his contributions in logging and deforestation, Ye Guangchang was awarded the title of County Model Worker.
In 1986, Ye Guangchang continued to cut down trees. Disguised as an unemployed vagrant, Chen Jianlin went to Sanbao Mountain on 24 September to inspect the scene, and found that 120 people kept cutting down trees and burning the mountain.

陈建霖的眼前突然一片空蒙,幻变出了一场大雨,山洪暴发,不再有森林不再有植被保护的三宝山上,雨水裹挟着泥沙汹涌而下,九曲溪成为九曲沙砾,我们的后人将凭借着先进的科学仪器在这里考察、挖掘,怅然地怀念着九曲溪里有水的时候,那清冽,那水中山的倒影,那溪流拐弯时的一片细微的涛声……
The scene of deforestation Chen Jianlin saw suddenly disappeared, and a heavy rain caused flash floods. On Sanbao Mountain, which was no longer protected by forests and vegetation, rainwater was wrapped in mud and sand, and Nine-bend Stream became Nine-bend Sand. With advanced scientific instruments to investigate and excavate here, our descendants would miss the reflection of the mountains in Nine-bend Stream, and the subtle sound of the waves when the stream bends...

毁林碑虽毁,毁林的劣迹却毁不去,官僚主义者的愚昧、顽固,只对自己、对上级负责而绝不对人民负责的恶行也毁不去!历史将记住他们!子孙将咒骂他们!就山川草木而言,有地貌的变化为证;在人们的记忆之中,心灵的碑石不朽。他们可以不说,冷眼看着那些大大小小的鸡虫,这样的碑谁能来摧毁?毁林碑推倒前后,从1986年12月到!98?年8月,武夷山风景区毁林事件迭起,从树围6厘米的小树到44厘米的大树格杀勿论!武夷山还有多少树可砍?另有不完全统计:烧山167亩。毁林13起。建炭窑4座占地30亩,砍杂木毁林2万斤,烧炭8700公斤!
Although the monuments of deforestation are destroyed, the bad deeds of deforestation cannot be erased, nor can the ignorance, stubbornness and evil deeds of bureaucrats that are responsible only to themselves and their superiors and never to the people. They will be remembered by history and cursed by future generations.
In terms of mountains, rivers, and plants, there are changes in landforms as evidence. In people's memory, the monument of the soul is immortal. They just look at those bureaucrats indifferently without speaking, and who can destroy such spiritual monuments?
From December 1986 to August 1987, deforestation in the Wuyishan Scenic Area continued to occur. From small trees with a circumference of 6 cm to large trees with a 44 cm circumference, they were all cut down. How many trees were left to cut in Mount Wuyi?
Acoording to incomplete statistics, 167 mu of mountains were burned, thirteen forests were destroyed, 4 charcoal kilns were established covering an area of 30 acres, 10,000 kg of miscellaneous wood were chopped and 8,700 kg of charcoal was burned.

我徘徊在武夷山的小径上。ー个叫卖竹子拐杖的小青年,十六七岁,穿着不像山里人,一条紧身的牛仔裤, 尖头皮鞋,头发很长。ー根竹拐杖卖1元,在旅游旺季一天可卖80根左右。我买了一根,为了和他多说几句话。“这竹子是批发的吗?”“砍的!”“在哪儿?”“山上。”他挥起右手一指。“没有人管吗?”“大家都在砍,不就一个陈建霖吗?”我顿时语塞,拐杖那么沉重,那是ー根武夷山特产的方竹,上面印着五个字: “武夷山留念”。真的,真是ー个很好的留念。这样的竹拐杖在很多个体户的店铺里摆着,一大捆一大捆,任游人挑选。我想:在武夷山的方竹被砍完之后,留下的这根竹拐杖,将是稀世之宝,可以进博物馆、拍卖行,锣声ー响黄金万两。秋日タ阳的余晖将要从这一片杂木林中消失了,大王峰的山顶上还笼罩着ー层橘黄色。我和一个砍树的乡民对话:“村里不都有护林员吗?”“就是护林员带头砍的,护林员还是党员,十有八九是乡长支书的七姑八姨小舅子,ー个月拿40元钱护林费,自己照样砍树,我们这些小百姓为什么不能砍?”“大一点的干部砍吗?”“他们也有砍的,不过砍不砍没有关系,有人送上门不更好?”乡民的话使我想起:崇安县100多个科局级干部中84个违章占田盖房,他们新房的大梁中不知有没有武夷山的树?
Wandering the path of Mount Wuyi, I saw a young man selling bamboo crutches, sixteen or seventeen years old, with long hair, wearing a pair of tight jeans and pointed leather shoes, not like a mountain man.
With a bamboo crutch selling for 1 yuan, he can sell about 80 a day during the tourist season. I bought one just to have a few more words with him. "Did you wholesale the bamboos from someone else?"
"I cut them!"
"Where?"
"On the mountain," he said.
"Didn't anyone stop you?"
"Everyone is chopping, and we are not afraid of Chen Jianlin."
I was suddenly speechless, and I felt that the crutch was so heavy. It was made of Chimonobambusa setiformis Wen, a special kind bamboo growing in Mount Wuyi, with few words printed on it: "Wuyi Mountain Souvenir". It's really a "good" souvenir.
Such bamboo crutches are available in many self-employed shops for visitors to choose from.
I believe that after all the bamboos in Mount Wuyi are all cut down, this bamboo crutch left behind will be a rare treasure in museums and auction houses.
The afterglow of the autumn sunset is about to disappear from this mixed forest, and the summit of Great King Peak is still shrouded in an orange afterglow.
I talk to a villager who cuts down trees, "Aren't there rangers in the village?"
"It is the rangers who take the lead in chopping, they are all members of the Communist Party, and most of them are relatives of the township chief and branch secretary. They take 40 yuan a month for forest protection but cut down trees themselves, so why can't we ordinary people cut down trees?"
"Do higher-ranking cadres cut down trees?"
"They also cut down trees, but it doesn't matter if they cut or not. Isn't it better if someone sends trees to them?"
The words of the villager reminded me of 84 of the more than 100 bureau-level cadres in Chong'an County who illegally occupied fields to build houses. I wonder if the girders of their new houses are also made of the trees in Mount Wuyi?

黄河故道和洪荒及大火、战争的再启示
Revelations from the Ancient Yellow River Course, Floods, Fires and Wars

1987年10月12日晚,电视新闻:陕北高原的黄土山脉继续因为开山而受到破坏,大量的泥沙倾泻到黄河中。超负荷运行的黄河沉重而痛苦,在与人类积聚了几千年的因为不理解而生出的恩恩怨怨之后,有一天黄河的报复将会百倍地超过以往,它将追逐并淹没黄河两岸文明的一切,包括逃命逃得很快的人类,以及耕地、果园、所有的建筑。在尽情地宣泄之后,它将平静下来,留下贫瘠的黄沙、裸露的顽石、无数的沟沟坎坎,概而言之,把成片的荒芜铺向人间……
According to a television news report on the evening of 12 October 1987, the loess mountains on the Northern Shaanxi Plateau continued to be damaged by the development of mountainous areas, and a large amount of sediment poured into the Yellow River.
The overloaded Yellow River felt heavy and painful. After thousands of years of grudges with humans due to incomprehension, one day the revenge of the Yellow River would be hundreds of times more serious than before, and it would drown everything in the civilization on both sides of the Yellow River, including the human beings who fled quickly for their lives, as well as the cultivated land, orchards, and all the buildings. After the catharsis to the fullest, it would calm down, leaving behind barren yellow sand, bare stones, countless ditches and bumps, in short, spreading the barren land to the world...

地质学家和生态学家已经一再证实,黄泛区的地层下至今还残留着当年森林和茂密的水草的痕迹,还有在原始森林中曾经活跃的、既可以自由地对天长啸也可以悠闲地在林中散步的走兽的尸骨化石。人们还有十分充足可靠的理由去想象昆虫与花草之间的缠绵、色彩斑斓的草地和沼泽上雾气缭绕的情调,还有各种飞禽。后来没有了。在森林被砍倒伐尽之后,所有的花草枯萎了,翅膀折断了……因而黄河并不忏悔。在远远近近的人们的“治黄”的声浪中,黄河无动于衷, 我行我素。历史说:黄河是中华民族的摇篮。历史也说:对森林和植被的最大规模的破坏,也是从黄河流域开始的。在失去了绿荫之后一我们的祖宗种下的深重的罪孽一几千年子孙们付出了,并将继续付出家破人亡田毁地荒的代价!
Geologists and ecologists have confirmed that there are still remnants of forests and dense aquatic plants under the strata of the Yellow River flooded areas, as well as fossilized bones of walking animals that were once active in the primeval forest and could roar freely to the sky or walk leisurely in the forest. At that time, there were solid proofs to support people to imagine the lingering between insects and flowers, the colorful meadows, the misty atmosphere of swamps, and all kinds of birds.
After the forest has been cut down, all the flowers and plants have withered, and the birds' wings have been broken, it's impossible to turn all these wonderful imaginations into reality.
Therefore, the Yellow River did not repent. In the midst of the cries of people to harness the Yellow River, it remained indifferent and went its own way.
History tells us that the Yellow River is the cradle of the Chinese nation, but the largest scale of destruction of forests and vegetation also began in the Yellow River Basin.
After losing the shade, a grave sin committed by our ancestors, our descendants have paid and will continue to pay the price of the destruction of their families and fields.

我也曾在录像机前畅游于黄河的发源地及黄河上游的青山碧水、花木飞鸟之间。中央电视台黄河摄制组拍摄的黄河纪录片,在制作的过程中我曾有幸先睹为快。我惊讶于黄河的源头那么平静,黄河的上游那么美丽,我没有见过那样清澈见底的河水,没有见过那样洁白如玉的浪花,没有见过如此众多的无名的美丽的山花野草。黄河原来是这样的!大片的连绵不断的森林。出没在森林中的野鹿,已经变得十分稀少的野马……花草们因为无人欣赏而尽得天然之美,况且它们并不孤独,在花草之间它们自有它们的交流,而这种交流又是平等的。ー个岛屿上的景观更使人类汗颜:那么多种类的鸟,有的凶猛,有的柔弱,有的美丽,有的笨拙,有的会在这小岛上衔几根草筑ー个窠,有的ー无所有却在晚上归来认定是自己的家。彼此间只有嬉闹没有斗争,都是雌雄双双同居,并且共同负着 “养儿育女”的责任。而对于破天荒地闯到这个岛上来的人,它们也毫无惊恐,只是伸长脖子看着,以为是它们大家族中新的ー员,有几只红嘴长腿的鹭鸟甚至款款走近。
During the production of the Yellow River documentary filmed by the CCTV Yellow River camera crew, I had the honor to see the film first. In the film, I also swam at the source of the Yellow River and in the green mountains, blue waters, flowers, trees and birds in the upper reaches of the Yellow River. I was amazed at how calm the source of the Yellow River was and how beautiful the upper reaches of the Yellow River were. I have never seen such a clear river, such white as jade waves, and so many nameless beautiful mountain flowers and wild grasses.
The Yellow River turned out to be like this: a large forest stretches continuously, where wild deer and now very rare wild horses run, and flowers and plants are naturally beautiful without human's interruption, and they are not alone due to their equal interraction with each other.
People would be more shocked by the landscape on an island. There are so many kinds of birds, some fierce, some weak, some beautiful, some clumsy, some build a nest with few sticks of grass on this small island, and some come back at night and consider the island their home. These birds play with each other without fighting. A male and a female live together and share the responsibility of raising children. They are not afraid of people who break into the island for the first time, but just cran their necks and look at these people, thinking that these people are new members of their big family. And a few red-billed and long-legged herons even approach the crowd.

这里的一切都维持着从久远的岁月遗传下来的生态平衡,自生自长自灭。鸟类从草原上获得食物,又用粪便滋养草原。野兽之间厮杀争斗的大规模战争已经结束,竞争以后生存下来的动物以各自的优势保存并发展自己,弱肉强食的现象在动物世界是不会灭绝的,但同时又是优生的ー种手段。森林有很多角落。草原也非常辽阔。牧民们似乎并不担心别的凶兽,他们养狗是为了防止狼的偷袭。ー只狼不可怕,可怕的是群狼,狼的集团作战术连狮虎都畏惧。牧民说,没有狼,我们的牛羊将不会聪敏,猎狗也会变得懒惰。总之,倘若没有人的干预,没有双管猎枪、霰弹、毒针,动物世界的一切纠纷将会以它们特有的自我调节的形式进行,并且兽类也绝不会灭绝。
Everything here maintains an ecological balance inherited from ancient times, and it is self-reliant. Birds get food from the grasslands and nourish them with feces. The large-scale fighting between wild animals has ended, and the animals that survived in the competition improve and develop themselves with their respective advantages. As a means of species evolution, the law of the jungle will always be in effect in the animal world. There is a lot of space in the forest, and the grassland is also very vast.The herders do not seem to be afraid of attacks by other ferocious beasts, and they keep dogs to prevent wolf attacks. A wolf is not terrible, and what is scary is a pack of wolves, whose tactics even frighten lions and tigers. They say that without wolves, their cattle and sheep would not be smart, and their hunting dogs would be lazy. In short, without the human interference by double-barreled shotguns, grapeshot, and poison needles, all disputes in the animal world would be resolved in a self-regulated way that is unique to animals, and beasts would never be extinct.

这一切似乎都与黄河无干,其实息息相关着。在森林和植被的保护下,水土不会流失,泥沙无法蠢蠢欲动;而同时黄河作为这ー带生态平衡网络中的一条关乎命脉的血管,源源不断地提供着清水的滋润,不会有饥渴的草地、小鸟和走兽。于是黄河便书写着时而平静,时而激动,时而仿佛要在ー个湖泊中休养生息,时而又穿越于高峡险谷的壮丽史诗。它的水的颜色是与青草绿树一致的。它的平静的舒展是黄河母亲的胸怀。它的激越是面对险阻、冲突而必须穿越的ー支高昂的歌,赞颂大自然中的强者,也激励弱者。没有泥沙。没有灾难。
All these seem to have nothing to do with the Yellow River, but are actually closely related to the Yellow River. Under the protection of forests and vegetation, there will be no soil erosion in the Yellow River Basin; At the same time, the Yellow River, as a lifeline blood vessel in this ecological balance network, continuously provides clear water to nourish grass, birds and walking animals. Therefore, the Yellow River is sometimes calm like a lake, and sometimes excitedly crosses the high gorge and dangerous valley.
Its water is as green as the grass and trees. Its calm stretch is the bosom of the mother river, and its agitation is a song of high spirit, praising the strong and inspiring the weak to overcome obstacles and conflicts. There is no sediment or disaster in the Yellow River Basin.

黄土高原与黄河是不可分割的,不仅因为几千年来黄沙滚滚入黄河,还因为 4000多年前这里曾是连绵的原始森林,水源丰富,土地肥沃,孕育了中华民族的历史,产生了为世人所瞩目的黄河文化。据古籍记载,在周代,黄土高原的森林有4. 8亿亩,黄河流域的森林覆盖率高达 53%。这样一幅中国古文明史上如此壮观的森林与黄河的图画,后人是无法想象的, 也无法用语言表达。人们只能感慨于人类在生产カ极其落后的情况下如此疯狂而巨大的破坏カ,ー斧一斧地把ー株一株大树砍倒,造田种植的短暂的繁荣之后,便开始了长荒久旱的灾难的历史。直到今天,生产カ和科学技术的发展已经使月亮瞠目结舌,可是人们无法使“黄河变清”,而只能作为豪言壮语留在教科书和宣传手册上。
The Loess Plateau and the Yellow River are inseparable, not only because the yellow sand from the Loess Plateau has been rolling into the Yellow River for thousands of years, but also because the Loess Plateau was a vast primeval forest more than 4,000 years ago, with abundant water sources and fertile land, which cultivated the culture of the Chinese nation and the Yellow River culture that attracted the attention of the world.
According to ancient records, in the Zhou Dynasty, there were 480 million mu of forests on the Loess Plateau, and the forest coverage rate in the Yellow River Basin was as high as 53%. Such a magnificent picture of the forest and the Yellow River in the history of ancient Chinese civilization cannot be imagined by future generations, nor can it be depicted in words. One can only lament that in a society with extremely backward productive forces, human beings with such crazy and huge destructive power cut down trees with axes to regain land for farming. But a brief boom in farming at the price of deforestation was followed by the disaster of a long-term drought. Today, with the development of productivity and science and technology, people have explored the moon, but they cannot achieve the dream of making Yellow River clear, only leaving the dream as a slogan in textbooks and brochures.

中国长期的奴隶社会和封建社会中,农业经济是主体、是基础,农民是以吃饱饭为生产和生活目的的。这样一段漫长的历史和极度的贫困不断地磨损和削弱了中国人的优良素质,使他们习惯于苟生和偷安,同时又使农民不得不去毁林开荒、毁草开荒,以最简单的手段获得最简单的生活必需品,也留下了最复杂最庞大的后患。且以史书上记载的“两汉繁荣”为例,西汉末年垦田800万顷,东汉垦田700万顷,至此,黄河流域的森林全部倒地,落木草地一概化为灰烬,黄河流域的土地也全部垦完。庄稼长起来了,田园无数,农民交纳的赋税奠定了两汉繁荣的基础,也是黄河流域衰落并走向灾难的开始!以致今天这里的43万平方公里的土地上,千沟万壑,水土流失严重,满目所见都是荒山秃岭,茫茫荒原!
In China's long-term slave and feudal society, the peasants took enough food as the purpose of production and life so the agricultural economy was the foundation of society.
Having been deprived of outsatnding qualities by such a long history of extreme poverty ,Chinese people became accustomed to seeking temporary peace and they had to destroy forests and grasslands for land to obtain the necessities of life by the simplest means, which led to the most complicated and severe consequences.
Take the "prosperity of the two Han Dynasties" recorded in the history books as an example. Because 8 million hectares of land were reclaimed in the late Western Han Dynasty and 7 million hectares in the Eastern Han Dynasty, the forests in the Yellow River Basin were all cut down, the fallen trees and meadows were burned to ashes, and all the land in the Yellow River Basin was reclaimed. Crops grew and agriculture prospered. And the taxes paid by peasants laid the foundation for the prosperity of the two Han dynasties. However, such prosperity was also the beginning of the decline of the Yellow River Basin and its march towards disaster. In the 430,000 square kilometers of land, there are thousands of ravines, serious soil erosion, barren mountains and vast wastelands.

这哪是昨天的黄河!黄河你自己也说不清,你自己也洗不清,你就这样变黄了,成了全世界含沙量最大的河流,洪水期间含沙量竟高达50%，一条黄河就像ー锅泥浆。如果用黄河每年下泄的16亿吨泥沙筑一条高、宽各1米的长堤,可以绕地球32圈。黄河每走带走的氮、磷、钾肥4000万吨,相当于全国每ー亩耕地被冲走50斤肥料!一位美国朋友说:黄河流走的不是泥沙而是中华民族的血液,不是微血管破裂而是主动脉出血。我们正是大出血的民族中的ー员,我们的精神和气色总是不太好,有时神经衰弱,有时手脚麻木,眼睛也有毛病,不是近视就是老花,或者散光,好猜疑能嫉妒,心胸不开阔,虽然我们也去义务献血。
The Yellow River is no longer what it used to be. The Yellow River turned yellow gradually and became the world's most sandy river, with as much as 50% sand during floods like a pot of mud. The 1.6 billion tons of sediment that the Yellow River drains every year can be used to build a long causeway with a height of 1 meter and a width of 1 meter which can circle the earth 32 times. The Yellow River takes away 40 million tons of nitrogen, phosphorus, and potash fertilizers every year, which means that 50 kilograms of fertilizer are washed away for every mu of cultivated land in the country. An American friend said that what flows from the Yellow River is not sediment but the blood of the Chinese nation which is not the blood from microvascular rupture but aortic hemorrhage. As members of the nation that has lost blood severely, though volunteering to donate blood , we are still in poor health. Our spirit is depressed and our complexion is sallow. we sometimes have nervous breakdowns and numbness in our hands and feet. We also have eye problems, myopia or presbyopia, or astigmatism. We are jealous and not open-minded.

从南北朝到唐代,人们的目光已开始转向长江流域,好在上帝赐给我们两条大河。长江的水土流失也在日益严重,长江将要成为第二条黄河的警告已发出好几年了,长江上游的森林还在被砍伐之中!我们还有第三条长河吗?新时期有一本反映环境问题的书曾风行一时,虽没有到洛阳纸贵的程度,却也为驻马店地区、洪汝河两岸的群众争相传阅。1976年开始的河南大水灾就这样先是由一个记者继之由一个作家而使社会有了了解。这ー场水灾来得如此凶猛,黄河支流的洪汝河、沙颍河、唐白河ー带连降暴雨, 三天内降水800—1000毫米,板桥、石漫滩水库大坝终于不敌而决口,决ロ之后的黄水席卷子民百姓苦不堪言的情景,那本书已有记述了 ,本文不赘。
From the Northern and Southern Dynasties to the Tang Dynasty, the Yangtze River basin caught people's attention. Fortunately, God has given us two big rivers. However, soil erosion in the Yangtze River is also getting worse. Despite the warning that the Yangtze River will become the second Yellow River, people still cut down the trees in the uppper reaches of the Yangtze River. Do we have a third river? In the new era, a book on environmental issues was all the rage. Although it did not get popularity in the whole country, it was also circulated by the masses in the Zhumadian area and on both sides of the Hongru River. The Henan Flood that began in 1976 was first reported by a journalist, and then known by the society though a writer's work. The floods broke out so violently that torrential rains fell on the area of Hongru River, Shaying River, and Tangbai River, tributaries of the Yellow River, with 800-1,000 mm of rainfall in three days, and the dams of the Banqiao Reservoir and the Shimantan Reservoir burst. After the dam burst, the yellow water swept throug the people, which has been described in that book, and this article will not repeat it.

笔者追寻昨天的痕迹,有一个疑问:板桥、石漫滩两个水库被冲垮,是不是不可避免的?假若这两个水库固若金汤,洪荒之灾时人民也能得以幸免。之后的调查证明:被毁的两个水库上游和库区周围的森林常年被毁,植被受到严重损伤,森林覆盖率只有20%。而在同样的暴雨洪水冲击下的薄山、东风水库却因为森林覆盖率高达90%而安然无恙,保护了多少生命和财富。突发事件使人们措手不及,但,在被冲垮的两个水库中各种预兆都有,毁林的情况虽有简报制止却不カ,或者说根本制止不了。我们的中原人民连黄泛区内好不容易オ长起来的一片小树林都要砍,更何况库区周围粗壮的树木?板桥、石漫滩水库的水经常是混浊的,即便是一般的雨量小到中等的雨后,也是泥沙俱下,每年的淤积量高达30—40厘米,库容量不断减少,暴雨之下岂有不垮之理?薄山和东风两个水库平日水清树绿,每年泥沙淤积量只有1.3厘米。在大雨倾盆时,又有库区周围的大树以每天吸食1吨水的速度加以蓄积,并且保护了泥沙的流失,从而也保护了水库。以上所述,能不能算是洪荒的再启示呢?
I have a question that can the tragedy of the collapse of the Banqiao Reservoir and the Shimantan Reservoir be avoided? If these two reservoirs were solid enough, the people would have been spared the floods. Subsequent investigations proved that the forests and vegetation in the upper reaches of the two destroyed reservoirs and around the reservoir area were destroyed, with the forest coverage rate of only 20%. On the contrary, with the high forest cover of up to 90%, the Boshan Reservior and Dongfeng Reservoir under the impact of the same torrential rains and floods were solid enough to protecte countless lives and treasures.The flood caught people off guard, but there were all kinds of warnings for the collapse of the two reservoirs. Deforestation has not been effectively halted, or not stopped at all, despite briefings on it. Chinese people living in the central plains have even cut down a small forest that grew in a harsh environment in the flooded area of the Yellow River, not to mention the thick trees around the reservoir area. The water in Banqiao Reservoir and Shimantan Reservoir is always turbid. Even after a light or moderate rainfall, it is still muddy and sandy, and the silt accumulated every year is as high as 30-40 cm. With constantly decreasing capacity, how can the reservoirs not collapse in the rainstorm? Thanks to the clear water and green trees, the annual sediment deposition in Boshan Reservoir and Dongfeng Reservoir is only 1.3 cm respectively. When heavy rain pours, large trees around the reservoir area accumulate a ton of water per day to prevent the loss of sediment, thus also protecting the reservoir.
All of the above is a revelation of the flood.

一切都是那样简单一从远古到现在一我们曾经有过森林,后来被砍伐了；我们曾经吃尽了洪荒之苦,可是我们仍然不去爱护树木!祖宗把灾难留给了我们,我们又把灾难加倍地留给子孙!救救森林!救救子孙!
人类有多少灾难,森林就有多少灾难。护卫着人类的森林,它所承受的又往往是人类强加给它的灾难。自然界的奥妙最终却又在于:随着时间的流逝,人类オ发现有的惩罚都是人类自己给自己的。大兴安岭的大火是由几个违章操作的人引起的,大兴安岭的火种却是那些玩忽职守的官僚主义者播下的。在阳光特别明亮空气特别新鲜的绿色丛林中,至少有一些角落是黑暗的:吞噬漠河的大火最终吞噬不了漠河县长的住宅,面对着席卷森林的熊熊烈焰,一个消防队长居然指挥消防车不去灭火不去救老百姓,而去保护县长和他的住宅,为了这种保护是有效的,又用推土机推倒了县长住宅周围的别的民宅一没有比这个例子更生动更具体的了！
Everything is as simple as that from ancient times to the present, we once had forests, which were later cut down; and we have suffered from floods, but we still don't care for trees. Our ancestors left us the disaster, and we left the disaster doubly to future generations. Save the forest! Save future generations! Forests suffer the same disasters as humans. But forests that guard mankind often suffer disasters imposed on them by man. The mystery of nature ultimately lies in the fact that with the passage of time, human beings come to realize that the existing punishments are given by human beings themselves. The Daxing'anling wildfire was caused by a few people who violated the rule but the hidden dangers of the Daxing'anling wildfire were planted by bureaucrats who neglected their duties. The fire that engulfed Mohe County could not finally engulf the residence of the magistrate of Mohe County. In the face of the raging flames sweeping through the forest, a fire brigade chief actually instructed his members to protect the county magistrate and his house instead of extinguishing the fire to save ordinary people. What's worse, in order for the effective protection, other houses around the county magistrate's house were pulled down by bulldozers. This story serves as a vivid and concrete example to illustrate that in a green jungle where the sun is particularly bright and the air is particularly fresh, there are at least some dark corners.

森林危机从本质上来说,滥伐并不是唯一的,还有——人类共同的财富不再被看作是人类共同的。治理森林的人并不懂得人在自然界的位置,并不把森林看作人类的母亲和朋友,而仅仅是砍伐对象。对森林有管辖权的官僚以及属于官僚的特权,使他们成为森林的皇帝、森林的占有者,不是森林的利益高于一切,而是长官的利益高于一切。以干部的权カ,在国有化的森林用国有化的现代器械为自己谋私利,如同产名酒的地方酒是贪污贿赂者的最佳礼品ー样,木头的诱惑因为其本身的价值也许更加迷人,这也使出木头的地方,很有可能成为最黑暗的地方！我们统计出了兴安岭大火所受的损失,但,我们无法计算出十多年来有多少珍贵的兴安岭的木材撑饱了多少人的私囊。这是真正毁灭性的破坏,坏人得志,好人被打击,人和森林一起失望。
The forest crisis does not, by its very nature, only refer to deforestation, and it also indicates that the common wealth of mankind is no longer seen as common to mankind.
Without understanding man's role in nature, those who manage forests do not see forests as mothers and friends of human beings, but only as targets for logging.
The bureaucrats who have jurisdiction over the forest and the privileges belonging to the bureaucrats make them the emperors and occupiers in the forest. It is not the interests of the forest that are above all else, but the interests of the bureaucrats above all else.
In state-owned forests, the abuse of power for personal gain is as common as wine is the most suitable gift for corrupt people in places where famous liquor is produced. The temptation of wood may be even more fascinating because of its own value, which also makes the place where trees grow likely to be the darkest place!
The financial losses caused by the Daxing'anling wildfire has been calculated, but it is impossible to calculate how much precious timber in Daxing'anling has been used for corruption for more than a decade.
It is truly a devastating destruction that the bad guys get ahead while the good guys get hit, and the people and the forest are all disappointed.

1987年9月30日,《人民日报》载:“国务院严肃处理大兴安岭特大火灾事故以来,黑龙江省委、省政府查出了省直机关存在的ー批官僚主义和机关风纪问题。” 被查处的15名违纪干部中有以11000元公款为自己装修住房的,还有税务局的正副局长、正副处长、正副科长接受纳税人的“礼品”一应为贿赂等等,读完这则消息后仍不免惆怅:这与“国务院严肃处理大兴安岭特大火灾事故”有何相干?这样的以权谋私执法犯法者还要等兴安岭烧得满目疮痍后国务院出面オ去处理吗?
On September 30, 1987, the People's Daily reported that the State Council has severely punished a number of cadres in Heilongjiang Province who have practiced bureaucracy and violated discipline since the Daxing'anling wildfire. Among the 15 cadres who were punished for violating discipline, some used 11,000 yuan of public funds to decorate their houses, and Director, Deputy Director, Division Director, Deputy Division Director, Section Chief and Deputy Section Chief of the Tax Bureau accepted bribes from taxpayers. After reading this news, people had a question, that is, what does the State Council's approach have to do with "the State Council's serious solution to the Daxing'anling wildfire"? It's too late to punish such law violators who abused their power for personal gain by the State Council after the Daxing'anlin has been burned to the ground.

那么黑龙江省应对大兴安岭大火负一点责任的官僚主义者在哪儿呢?哪ー个局?哪ー个处?哪ー个科?黑龙江省的木材年产量约占全国的一半,而黑龙江的森林面积近几年来正以每年净减1-7%的比率迅速减少!原因是什么?毛病出在哪里?黑龙江的森林地域也是ー处“禁区”,国家粮库可以偷空,人民的财产成为己有,是非不分。!983年秋天,兴安岭要出大事故的警报早已有了。但,记者不能去,作家不能写。又据报载:北方的美丽城市哈尔滨自1983年起患绦虫病、囊虫病的人数每年激增,从60例到1984年的150例,再到1985年的200例……已经出现食源性疾患,患者却又说不清病源是何时何地怎样进入自己体内的。最后查明:是德惠县县委ー个副书记的ー张便条胜过国法,将45万斤痘猪肉放行,由哈尔滨的食品加工厂做成罐头和肉食品投放市场一贴着国有标签的毒药!笔者仍然不清楚:这是ー种什么样的病源?为什么能这样轻易地毒害老人和孩子?
Which bureau, which department, and which section do the bureaucrats responsible for the Daxing'anling wildfire in Heilongjiang Province belong to? Heilongjiang province produces about half of the country's timber annually, but Heilongjiang's forest area has been rapidly decreasing at a rate of 1.7% per year in recent years! What is the reason for this? Where is the problem? Heilongjiang's forest area is also a "forbidden area", where officials can stole things from the state grain depot, and the people's property becomes the property of officials, regardless of right and wrong. In the autumn of 1983, the warning of major accidents in Xing 'anling area have already been raised. But journalists couldn't go there and writers could't write about it. It was also reported that the number of people suffering from taeniasis and cysticercosis in Harbin, a beautiful city in the northern China, has increased sharply every year since 1983, from 60 to 150 in 1984, and then to 200 in 1985. Foodborne diseases have emerged, but patients cannot tell when, where and how the source of the disease entered their bodies. According to investigation, it turned out that the Deputy Secretary of the Dehui County Party Committee who trampled on the national law, allowed Harbin's food processing factory to make 450,000 kilograms of pork containing parasite larvae into canned and meat food on the market. And these foods produced by state-owned enterprises were poison. I'm still wondering what kind of disease it is and why it is so easy to poison the elderly and children.

哈尔滨亚麻厂爆炸!松花江渡轮倾覆!松花江铁路桥被炸!红色的和黑色的警告,太阳岛也不再像前几年那样有魅力了。人们爱太阳岛, 却害怕痘猪肉。这种病会使人抽风猝死,或成为痴呆,甚至成为完全没有意识的 “活死人”;还可以使人双目失明,大睁着眼睛却什么也看不见！活死人,睁眼瞎,能吃能拉什么都感觉不到,一切都看不见,森林大火、爆炸、翻船从此都与己无关。无声,沉默,这不是更加深重的悲哀吗?这又仅仅是ー种痘猪引出的身体上的疾病吗?
Because of the red and black warnings of the explosion of the Harbin Flax factory, the capsizing of the ferry on the Songhua River, and the bombing of the Songhua River Railway Bridge, Heilongjiang Province is no longer as attractive as it was in previous years.
People love Heilongjiang Province, but they are afraid of disease caused by pork containing parasite larvae in Heilongjiang Province. People suffering from this disease will suddenly die of convulsions, or become dementia, or even become vegetative, or be blind in both eyes, opening eyes without seeing anything.
If a person becomes a vegetative person who can eat and excrete but cannot feel anything, or a blind who cannot see everything, then forest fires, explosions, and capsizing will have nothing to do with him. Isn't silence a depper sorrow? Is it just a physical disease caused by pork containing parasite larvae?

1987年5月,中国,大兴安岭森林大火,使中国人看见了一个如此巨大如此鲜明的红色的警告！而火,却从来都是人类的朋友,曾给了我们多少温暖和佳肴！170万年前,人类的始祖最先发现的火也是在森林之中,是雷击造成的雷火。当我们的老祖宗发现火能使生肉变成熟肉这样的美味时,古文明便有了一个巨大的飞跃,人类的文明史在火光的照耀下翻开了新的ー页。从某种意义上说,历史的车轮是由火推动的。但,同时也有了玩火、失火、放火、林火、战火……
In May 1987, the forest fire in Daxinganling, China, raised such a huge, bright red warning to Chinese people. And fire has always been the friend of mankind, bringing us countless warmth and delicacies! 1.7 million years ago, our ancestors first discovered the fire in the forest, which was caused by lightning. When our ancestors discovered that fire could turn raw meat into cooked meat, ancient civilization took a huge leap forward, and the history of human civilization opened a new page under the light of fire. In a sense, the wheel of history is driven by fire. But, at the same time, there are also words like playing with fire, catch fire, set on fire forest fire, flames of war.

现代化战争的熊熊大火对人类以及人类生存环境造成的破坏是无法估算的。1961年至1970年,美国在越南南方1/7的土地上进行了 2万次喷药飞行,喷洒各种落叶剂7200万千克,使1400平方公里的红树林遭到极度破坏,西贡北部和西部的硬木林死掉一半,毒死昆虫、两栖动物、爬行动物不计其数,这ー地区的孕妇生产的死胎和残疾胎儿急剧增加! 1971年,停止喷药后又以大规模的推土机群铲除森林植被,造成450万亩土地裸露。战争期间,越南被消灭的森林达1800万亩!我们怎能不诅咒战争?
The damage caused by the raging fires in modern warfare to human beings and their living environment is incalculable.
From 1961 to 1970, the United States carried out 20,000 spraying flights on 1/7 of the land in southern Vietnam, spraying 72 million kg of various defoliants, causing extreme damage to 1,400 square kilometers of mangroves. What's worse, half of the hardwood forests in the north and west of Saigon were killed, and countless insects, amphibians and reptiles were poisoned. The number of stillbirths and disabled fetuses born by pregnant women in this area increased dramatically! In 1971, after the spraying was stopped, massive bulldozers were used to eradicate forest vegetation, leaving 4.5 million mu of land bare. During the war, 18 million mu of forests were destroyed in Vietnam!
How can we not hate war?

人类却又离不开战争,每天晚上的电视新闻中倘若没有战争的消息,人们反而会惊讶:怎么不打了?战火无处不在:山,旷野,森林,海湾,天空……人类正在用各种手段制造悲剧、制造沙漠,人类不仅在为自己掘墓,也正在真正惨无人道地埋葬子孙后代!
However, human beings are accustomed to the existence of war, and if there is no news of war on the TV news every night, people will be surprised that why there is no war?
Wars are everywhere and they may break out in mountains, wildnesses, forests, bays, and skies...
Human beings are creating tragedies and deserts by various means. In this way, they are not only digging their own graves, but also burying future generations in a truly inhuman manner!

战争以后给人的丰富启示也许并不比战争本身来得简单。20世纪50年代初的朝鲜战争也曾是震动了世界的,人们现在议论的焦点是南北朝鲜的各自和谈建议,板门店两方的相互抗议,而在人们不去注意的三八线附近那一条无人的长243 公里、宽4公里的非军事区域,却出现了较之于南北朝鲜战后任何ー项惊人的变化都要惊人得多的奇迹一这个人迹不至的非军事区域,现在是森林茂密的世界上最大的野生动物的乐园。ー个美国记者是这样描写的一我们在这里首先看到ー对丹顶鹤。它们正在ー个浅塘里寻找小鱼,时而舒展双翅,时而翩翩起舞。它是最大的飞禽之一,1974年时人们认为已经绝种,现在在非军事区内和附近地区发现了 !70只。还有大雁群,它们从沼泽地里起飞,队形整齐,翱翔盘旋。3只鹰懒洋洋地在大雁群的上空盘旋。莺、隼和其他小猛禽以及野鸭和各种小鸟多得难以计数。我们还看到ー只面部呈鲜红色、洁白的羽毛夹杂着粉红色的朱鹘,它是濒于绝灭的ー种鸟,目前全世界幸存的只有11只……多好！多美！能不能说这是绿色幽默?
The profound implications of war may not be simpler than war itself. With regard to the Korean War in the early 50s of the 20th century, which shocked the world, the focus is now on the proposal for North and South Korea holding peace talks with their respective allies, and on the protests against each other between the two sides in the Panmunjom talks. However, the uninhabited 243-kilometer-long and 4-kilometer-wide demilitarized zone near the 38th Parallel, which people do not notice, has presented a miracle far more astonishing than any change after the Korean War -- this inaccessible demilitarized area is now the world's largest paradise for wild animals with densely forests.
An American journalist described the area like this-- Here we first see a pair of red-crowned cranes. They are looking for small fish in a shallow pond, sometimes stretching their wings and sometimes dancing. As one of the largest birds, the red-crowned crane was considered extinct in 1974, but 170 of them are now found in and around the demilitarized zone. There are also flocks of wild geese, taking off from the swamps in formation, soaring and circling. Three eagles hover lazily above the flock of wild geese. Warblers, falcons, and other small birds of prey, as well as ducks and birds of all kinds are numerous. There is also the Crested Ibis with a bright red face and white feathers mixed with pink. It is an endangered species, and only 11 of them have survived in the world...
How wonderful! How beautiful! Can we call all these Green Humor?

这些树这些鸟,它们的祖先也是战争的受害者,人与人在拼个你死我活的时候是绝不会顾及树和鸟的,相反会连同妇女和儿童ー起加以扼杀,这是仇恨的力量。这些树这些鸟,是在提醒我们记住战争呢还是离开昨天?森林学家告诉我:任何ー块砍伐之后垦殖的耕地弃耕后,如果无人过问,只要 10年时间便能看到一片新的森林正在形成。这与三八线附近的无人区非军事区
本质上是一致的。这个世界上应该有更多的“无人区” 。大自然正在默默地争取着无人过问的权利。
The ancestors of these trees and birds were also victims of war. And when people fight to the death, they will never take care of the trees and birds, but will kill them together with women and children, which is the power of hatred. Are these trees and birds a reminder of war or a reminder of the future?
Forest scientists told me that it takes only 10 years for a new forest to form on any piece of abandoned and left unattended land reclaimed after logging, which is essentially the same as the plant growth in the uninhabited demilitarized zone near the 38th Parallel.
There should be more "no man's land" in the world.
Nature is silently fighting for the right not to be disturbed by humans.

在阳光下和月光下,中国的盗伐之声
In the sun and moonlight, the sound of illegal logging in China

在大都市,高楼和水泥预制板把人们互相隔绝着,习惯带来的惰性使我们对远离大自然,对听不见鸟叫看不见树林已视为平常,负离子发生器的出现使人们更加麻木,以为从此以后在自己的斗室里空气便会永远清新。大自然是不能再造的,可以再造的就一定不是大自然。孩子的天性使他们的目光里充满了渴求。他们在2平方米的阳台上孤独地看着天空,盼着群楼中间那几棵长不大的小树能给他们一点绿色;把雪白的大米撒在阳台上,期待着麻雀来啄食,他们以为麻雀在这个世界上几乎是唯一最美丽的小鸟。
In metropolises, where tall buildings and cement prefabricated board isolate people from each other, people are accustomed to being away from nature, not hearing birds and not seeing the woods. The advent of negative ion generators makes people even more numb, thinking that from now on the air will always be fresh in this small space of their own. Nature cannot be recreated, and what can be recreated is certainly not nature. By nature, children have a great desire for nature. They look at the sky alone from the 2-square-meter balcony, hoping that the small trees in the middle of the buildings would bring them a little green. They scatter snow-white rice on the balcony, expecting the sparrow to peck rice, which they consider the most beautiful bird in the world.

植树节给人带来的短暂的喜悦已经过去,很少有人关心这些小树能否成活,因而能活下来的只有1/3。当人类在把自己的生命和树木的生命联系在ー起之前, 仅仅把植树当作是摊派的任务时,人与树之间的距离和隔膜是无法消除的。通过电视媒介人们还发现,就在这一天有很多人还没有去种树,而是去拍照了,十几个、几十个镜头对着ー棵树,前呼后拥的人把刚种下的树周围的松土踩得结结实实。人们对于自己上镜头或者把别人送入镜头,要比种树有兴趣得多。
After the brief joy of Arbor Day faded, few people cared about whether these trees survived, and only 1/3 of the trees survived.
Because human beings only regard planting trees as a task of apportionment instead of linking their own lives with the lives of trees, the distance and diaphragm between people and trees cannot be eliminated. Through television, people also found that on Arbor Day, many people did not plant trees, but went to take pictures. Having focused a dozen or dozens of cameras on a tree, the crowd trampled the loose soil around the freshly planted tree firm. They were much more interested in being on camera or photographing others than in planting trees.

也许就在植树节的那一天,或者是刚刚过去之后的春天的某日,当大自然又把一年一度的新绿送到人间时,忽然发现,那种朴实的对春的期盼和歌的轻柔已不复存在,在春风ー样的林中散步,贝多芬在维也纳郊外的小森林里对每一片叶子每ー只小鸟的倾心相诉,已成为遥远的过去。中国人不认识贝多芬,很少有人知道他的这句名言“我爱ー棵树甚于爱ー个人”,在他最痛苦的时候只要想到树木、旷野,他就会重新激发对生活的热情,田园,在他的每ー个音符里延伸着希望……
Perhaps on Arbor Day, or one day in the spring that has just passed, when nature sent the new annual green to the world, it suddenly found that the sincere expectation of people for the arrival of spring was gone. It has become a distant past that Beethoven poured out his heart to every leaf and bird in the small forest as pleasant as a spring breeze outside Vienna. In China, where few people knew Beethoven, his famous phrase "I love a tree more than a person" was not well known. In his most painful time, the trees and the wilderness would rekindled his zest for life, extending hope in his every note...

代之而起的是什么呢?无论在阳光下还是月光下,只要屏息静听,就会听见从四面八方传来的中国的滥伐之声。正是这种滥伐的无情、冷酷、自私组成了中国土地上生态破坏的恶性循环:越穷越开山,越开山越穷;越穷越砍树,越砍树越穷!1987年3月,广西南丹县国有林场被哄抢,1米多高的树根上至今斧痕累累, 一片荒芜连着一片萧条,谁能想到这里曾是面积为19万亩的浩瀚森林!1984年以来,乡民结伙哄抢、盗伐这个林场的林木,在兰店堂、马老门等处,约 1000亩成材林被盗伐ー空,人们又将ハ腊坡等地的400亩森林砍光伐尽。1987年春节,在爆炸声中长湾站的150亩林木顷刻倒地。有一些人尚觉得砍树拉树太累, 干脆哄抢已由国家按计划砍伐好的成堆木材。两年多来,这个年伐木量1万立方米的林场被盗伐!5000立方米,合人民币400多万元!那里的万元户很多。那里的万元户当得很容易,只要敢偷敢抢。那里的万元户愈多,南丹县的森林就会愈少。
And what is the world like now?
Whether in the sun or in the moonlight, day or night, if you listen carefully, you will hear the sound of deforestation in China coming from all directions. It is the ruthless, callous and selfish deforestation that leads to the vicious cycle of ecological destruction on China's land--The poorer the people, the greater they cultivate the mountains, and the greater they cultivate the mountains, the poorer they become; The poorer the people, the more they cut down trees, and the more they cut trees, the poorer they become!
In March 1987, the resources in the state-owned forest farm in Nandan County, Guangxi Province was robbed. The roots of more than 1 meter high have been marked by axes. Looking at the desolate scene here, who would have thought that it was once a vast forest with an area of 190,000 mu! Since 1984, villagers have ganged up to rob and illegally cut down the trees in the forest farm. In Landiantang, Malaomen and other places, about 1,000 mu of timber forests have been illegally cut down, and 400 mu of forests in Balapo and other places have all been cut down. In the Spring Festival of 1987, 150 mu of trees at Changwan Station fell to the ground in an instant in the explosion. Some people even felt that cutting down trees and pulling trees was too tiring, and simply plunderd the piles of timber that have been cut down by the state according to the plan. Over the past two years, in the forest farm with an annual logging of 10,000 cubic meters, 15,000 cubic meters of timber have been illegally cut down, equivalent to more than 4 million yuan!
There were many ten-thousand-yuan households in Nandan County. For those who dared to steal and rob, it was easy to become a ten-thousand-yuan household there.
The more ten-thousand-yuan households there were, the less forests there would be.

4月,距广西山口林场盗伐不到ー个月,贵州黎平县的很多村寨都堆放着木材,德顺村一个村民组的33户人家门前,所堆放的木材计有1000多立方米,以致楠竹林场附近的公路两旁,堆放的无证采伐的木材长达1公里,体积1万多立方米!这些数字可观的从国有林中砍伐的木材转眼之间已经不是属于国家的了,而属于那些已经富起来和将要富起来的万元户!一切都是轻而易举的。洪洲区以更新国有林为名,向县政府报告要求砍伐摩天岭国有林场。县里同意砍伐500立方米木材,区政府将指标承包给5个人。因为这5个人砍伐了 993立方米,便引起一些群众的哄抢滥伐。要富一起富,要穷ー起穷的结果是大伙儿上山一起砍。中国人在需要主持正义的时候总是十分成熟稳健犹豫踌躇,可是为一己之利而去破坏的时候倒是无所畏惧的一摩天岭国有林场计3000亩,无数栋梁莽苍苍一片毁于一旦！
In April 1987, less than a month after the illegal logging in the Shankou forest farm in Guangxi, many villages in Liping County, Guizhou, were piled with timber. In front of 33 households of a villager group in Deshun Village, more than 1,000 cubic meters of timber were stacked, resulting in unlicensed timber piled up on both sides of the road near Nanzhu Forest Farm for up to 1 kilometer and a volume of more than 10,000 cubic meters! The considerable amount of timber cut from the state-owned forest was no longer belong to the state, but belong to those who have become rich and would become rich. Everything is easy. In the name of regenerating the state-owned forest, Hongzhou District reported to the county government to cut down the Motianling State-owned Forest Farm. The county agreed to cut down 500 cubic meters of timber, and the district government distributed the target to five people. However, these five people cut down 993 cubic meters, far exceeding the upper limit set by the county government, causing some people to loot timber and cut down trees. Adhering to the idear of being rich together or being poor together, everyone went up the mountain to cut down trees. Chinese are always hesitant when it comes to upholding justice, but fearless when it comes to destroying something for their own benefit. Therefore, a total of 3,000 mu of forests in Motianling State-owned Forest Farm were destroyed.

这个县的水口区林场有林面积5700亩,1985年区里将领导权下放给水口镇, 水口镇党政机关修办公楼缺乏资金,县人民政府同意从林场里伐木200立方米收入5万元。结果办公楼和卖木材的钱都无影无踪。
水口镇的负责人还带头砍树造房,群众跟着砍,盗伐事件接连不断,白天砍不够晚上接着砍,ー个国有林场,5700亩森林被活活砍去80% !靠近县城的国有花坡林场,国家投资200多万元,有林面积63000亩,就在县委、县人民政府的鼻子底下,干部、农民哄抢林木已成家常便饭,现已查明有2万多亩森林被砍被偷被抢一被毁！这个县的县太爷们坐得住吗?几次大规模的砍伐国有林均先由县人民政府同意,然后严重失控,大片森林被砍倒。
There were 5700 mu of forests in the forest farm in Shuikou District of this county. In 1985, the district transferred its leadership to Shuikou Town. Due to the lack of funds for building office buildings in Shuikou Town, the county government agreed to cut 200 cubic meters of timber from the forest farm to raise 50,000 yuan. However, the office building was not built, and the money for the sale of wood was gone. People in charge of Shuikou Town even took the lead in cutting down trees to build houses, and the masses followed suit. They cut down trees day and night, resulting in 80% of the 5,700 mu of forests in this state-owned forest farm being cut down! With a state investment of more than 2 million yuan, there was a forest area of 63,000 mu in the State-owned Huapo Forest Farm, which was close to the county seat. Despite the short distance from the County Party Committee and the county government, trees in the forest farm were cut down by cadres and farmers. According to investigation, more than 20,000 mu of forests here have been destroyed. How can the head of the county sit idly by? Several large-scale felling of state-owned forests were caused by uncontrolled large-scale logging following the approval of the county government to cut down a limited number of trees.

更使人惊讶的是,仅1986年,由这个县的领导人批条子被砍伐的木材达10万多立方米。“批条子”也是中国的特色,ー个权势者的一句话ー张巴掌大的纸条几个歪歪扭扭的字,其实效超过了多少法律、法令、通告、布告之类。从黑龙江德惠县的45 万斤痘猪肉到贵州黎平县的1〇万多立方米木材,无不如此。而让人民不堪重负的是,在封建社会知县只一个,管的事儿还不少,就算他也批条子不就他ー个县官吗? 现在的县里光正副县委书记、正副县长不下十个,无怪乎这条子变得越来越沉重了!可以肯定的是,在这种地方《森林法》《森林法实施细则》尽管已颁布多年,违法犯罪者却不会得到严厉制裁,因为上梁不正下梁歪。在有林场的地方,生财之道也是五花八门的,起主要作用的“杠杆”是权和利。黎平县采伐证的发放权都控制在县、区、乡、镇政府手中,按规定每张采伐证应收エ本费0.50元,但有的乡镇政府规定:每采伐1立方米木材收款!5-30元不等。ー些不法分子乘机贩卖采伐证、伪造公章、伪造运单,内外勾结大发森林财。森林,就在这样的重重包围之中!ー个“钱”字,使社会、使人生出了多少困惑!今天的一部分人富了,明天面对的却是一片荒野秃岭,从长远来说其实比过去更穷了!
What is even more surprising is that in 1986 alone, more than 100,000 cubic meters of timber were cut down with the approval written by leaders of the county on a note rather than in an informal document. "Approval written on a note" was also a Chinese characteristic. A word by a powerful person and his crooked words on a note were more effective than many laws, decrees, proclamations, proclamations, etc. The 450,000 kilograms of pork containing parasite larvae in Dehui County, Heilongjiang Province and more than 100,000 cubic meters of timber in Liping County, Guizhou Province served a perfect example to illustrate such a Chinese characteristic. In feudal society, there was only one county magistrate who was in charge of a lot of things. Even if he also wrote his approval on a note, he was alone. There are now no less than ten county party secretaries and deputy county chiefs in the county, which overwhelm the people. To be sure, in such places, although the Forest Law and the Detailed Rules for the Implementation of the Forest Law have been promulgated for many years, offenders would not be severely punished because when the above behave wrongly the below will do the same. Where there are forest farms, there are also various ways to get wealth, and the "levers" that play a major role are power and profit. The right to issue felling licence in Liping County was owned by the county, district, township and town governments, and the production fee of 0.5 yuan per licence should be charged according to regulations. However, some township governments stipulated that the fee ranges from 15 to 30 yuan for each cubic meter of timber harvested. Some lawbreakers took the opportunity to sell felling licenses, forge official seals and waybills, thus profiting from forests. The forest was surrounded by such crises! Money has caused countless confusions in society and people. Some people who are rich toda will face a wilderness in the future, and in the long run they will be poorer than before!

福建安溪县以出产铁观音茶闻名,这几年铁观音茶时来运转,销路大增,因此发财的不少。于是毁林毁地种茶成风,短短三五年时间,水土流失已经显而易见。这种现象如成为恶性循环,失去了生长铁观音茶的高山竹园所特有的环境及气候条件,到时候农田既毁,树木已不复存在,而茶园也势必凋敝,山民何以为生?子孙何以为业?留下的也许只是现在到处流行的一纸关于铁观音茶的广告一安溪铁观音茶是我国乌龙茶中的极品。竹园地处安溪高山,自然气候条件得天独厚,其特殊的釆制加工技术历史悠久,所出品的铁观音茶,香气清郁, 滋味甘醇,以独特的铁观音韵味而驰名中外。饮后回甘,去暑解热,消食利尿, 杀菌疗疾,提神醒酒,消肥降压,还能防牙蛀、抗辐射、防癌,是当今原子时代的高级饮料。这ー篇广告全文是笔者从ー盒铁观音茶的包装盒中得到而实录的。铁观音驰名中外此话不假,从防牙蛀到防癌抗辐射,广告已做绝,笔者也不敢怀疑,无限感慨的只是:后人将怎样品味我们?历史将怎样品味今天?
Anxi County in Fujian Province is famous for Tie Guanyin tea, a variety of oolong teatea. In recent years, Tie Guanyin tea has been in great demand so many people here have made a fortune from it. Attracted by the huge profits brought by Tie Guanyin tea, many people destroyed forests and land to grow tea, which led to severe soil erosion in just three to five years. In the case of the destruction of farmland and the cutting of trees, the environmental and climatic conditions unique to the alpine bamboo garden where Tie Guanyin tea is grown will also be damaged, and the tea trees are bound to wither. At that time, what will the mountain people do for a living? What will future generations do for living? What is left to future generations may be just an advertisement about Tie Guanyin tea-- Anxi Tie Guanyin tea is the best among oolong teas in China. The bamboo garden where Tie Guanyin tea trees grow is located in the high mountains of Anxi with unique climatic conditions. Because of the special picking, production and processing technology with a long history, Tie Guanyin tea boasts a clear aroma and sweet taste, thus well-known in China and abroad. Getting a sweet aftertaste, Tie Guanyin tea is a high-grade beverage in the present atomic age for its functions of relieving summer-heat, , promoting digestion, inducing diuresis, sterilizing, curing diseases, refreshing, sobering up, reducing fat, lowering blood pressure, preventing tooth decay, resisting radiation and preventing cancer. The full text of this advertisement was recorded by the author from the packaging of a box of Tie Guanyin tea. It is ture that Tie Guanyin tea is well-known at home and abroad. But does Tie Guanyin tea have so many functions, including preventing tooth decay, preventing cancer, and resisting radiation? The author does not dare to doubt whether the advertisement is exaggerated, only sighing that how future generations evaluate us and how history evaluates today.

使福建省林业部门大为不安的还有,如为种植食用菌ーー银耳、香菇等,大量砍伐阔叶树种。为赚钱而不惜砍树,赚小钱而失去了本应造大福于今人和后人的森林,令人不寒而栗!古田县以古田银耳闻名,在消耗了大量森林资源后,现在全县仅剩下阔叶林蓄积18万立方米,老树所剩无多,从今年起砍伐幼林。闽侯县的三个乡,在!986年因生产食用菌便砍伐了 2万多立方米的木材!食用菌何以如此风行?原因是周期短,投资少,效益高,许多贫困乡都把生产食用菌作为扶贫致富的主要手段。而贫困乡几乎一律都是森林少、土地薄,于是在把自己的树木砍光之后又去邻乡邻县购买、偷伐。1986年,福建省为生产食用菌而消耗阔叶树木材138万立方米,全省现有的阔叶林蓄积量已锐减至1.3亿立方米！阔叶树造林不易成林更难,而且生长周期长,有关专家已经发出了福建省阔叶林资源即将枯竭的警示,我们还要啃祖宗的骨头,吃子孙的种子吗?我们并不否认在耗去了如此众多的森林之后,铁观音和银耳能使一部分农民脱贫,然而由此付出的代价却是ー处处脱血的荒山和田野！
The Forestry Department of Fujian Province is also greatly disturbed by the large-scale felling of broad-leaved trees for the cultivation of edible fungi such as tremella fuciformis and shiitake mushrooms. It is terrifying to cut down trees for money, and to make a small amount of money at the cost of losing the forest that should have brought great blessings to present and future generations. In Gutian County, which is famous for its Gutian tremella fuciformis, after consuming a lot of forest resources, only 180,000 cubic meters of broad-leaved forests remain in the county. There are not many old trees left, and forests with small trees will be cut down from this year. Three townships in Minhou County cut down more than 20,000 cubic meters of wood in 1986 for the production of edible fungi! Why are edible fungi so popular? Because of its short growth cycle, low investment and high efficiency, many poor townships regard the production of edible fungi as the main means of poverty alleviation. In these poor townships, because of the lack of forests and the fragility of the land, villagers cut down all the trees in their townships and then go to neighboring counties to buy and steal trees. In 1986, Fujian Province consumed 1.38 million cubic meters of broad-leaved wood for edible fungus production, and the existing broad-leaved forest in the province has plummeted to 130 million cubic meters! It is not easy to grow broad-leaved forests artificially, and it is even more difficult for broad-leaved trees to from forests naturally. What's worse, broad-leaved trees have long growth cycles. Having been warned by relevant experts that the resources of broad-leaved forests in Fujian Province are about to be exhausted, do we still gnaw the bones of our ancestors and eat the seeds of our descendants? We do not deny that after consuming so many forests, Tie Guanyin tea and tremella fuciformis help lift some farmers out of poverty, but the grim consequences of such poverty eradication are barren mountains and infertile fields everywhere!

城市也不甘落后。为了美化城市的有之,为了弄钱的也有之,于是大家都往山上跑。有消息说,地处我国“三北”地区的青海西宁,从六盘山、贺兰山移植常青树、花、灌木达20余种,包括青海云杉等野生植物14万余株。而“三北”地区的森林覆盖率是最低的,仅5. 9%〇这样大规模地到山上挖掘野生植物,或移栽以为城里人观赏或制作盆景高价出售,结果是越有开发利用价值的野生花卉植物、越是森林植被较好的地区,遭到破坏与灭绝的危险性就越大越快！近两年来,名贵观赏植物如苏铁、山茶、杜鹃、兰花、百合等野生资源已大大减少,有的濒临绝迹！
The ecological environment in the city is also seriously damaged. In order to beautify the city or to get money, everyone went to the mountains for resources. It is reported that in Xining, Qinghai Province, which is located in China's "Three-North" region, more than 20 kinds of evergreens, flowers and shrubs have been transplanted from Liupan Mountain and Helan Mountain, including more than 140,000 wild plants such as Picea crassifolia. However, the forest coverage rate in the "Three-North" region is the lowest, only 5. 9%. 9% 。 Large-scale digging of wild plants in the mountains to transplant them for urban people to watch or make bonsai for sale at a high price result in greater damage and danger to wild flowers and plants with higher development and utilization value, and areas with better forest cover. In the past two years, rare ornamental plants such as cycas, camellia, azalea, orchid, lily and other wild resources have been greatly reduced, some of which are on the verge of extinction.

而距崂山海岸20公里的长门岩岛上,我国北方唯一的十分珍贵的观赏植物一野生茶花正面临灭绝。这种原始物种是常绿阔叶树,于冬春之交开花,群体花期达半年之久。蒲松龄笔下太清宫山茶花化为花仙降雪的故事,更是流传天下。太清宫位于崂山,山茶花即长门岩野生茶。当地人民一直把山茶花当作仙花,野生茶长期以来一直覆盖着大半个海岛。时至今日,崂山陆地野生山茶已经绝迹,只有长门岩岛上尚存549株,且已衰败。这种绝不容易生长、保存的原始植物,被人们毁于一旦时却并不费カ:ー些渔民、花贩子折花挖树采种掘苗无所不为,不到三年时间,连同一个美丽的神话,我们都将最后失去！
On Nagato Rock Island, 20 kilometers from the coast of Laoshan Mountain, wild camellia, the only very precious ornamental plant in northern China, is endangered. This primitive species is an evergreen broad-leaved tree that blooms at the turn of winter and spring, with a flowering for half a year. The story written by Pu Songling that the camellia flowers in the Taiqing Palace turned into a flower fairy called Jiangxue has been passed down all over the world. Taiqing Palace is located in Laoshan Mountain, and the camellia flowers in Pu's book is the wild camellias on Nagato Rock Island. Having been regarded as fairy flowers, camellias have long covered most of the island. Today, the wild camellias on the land of Laoshan have become extinct, and only 549 plants remain on Nagato Rock Island, which have already withered. It is not easy to grow and preserve such primordial plants, but easy to destroy them. Some fishermen and florists commited all manner of crimes in the nature including harming flowers, digging trees, collecting seeds, and pulling seedlings. In this way, we will even lose the beautiful myth of camellias in less than three years.

人类至今还不懂得这样ー个道理:当他们使生存在这个地球上的森林及别的野生植物陷于困境的时候,最大的受害者是人类自己;人类必须从自私的心态中解放出来,学会和森林和睦相处;当人类以爱心对待ー株树ー根草的时候,这ー株树这ー根草也同样会以爱心关照人类。ー个曾使我们很多人疑惑不解的例子是,那些被人们小心翼翼地从山上挖掘回来,并珍养于花盆中、阳台上,日日施肥浇水的野生植物却最终养不活而枯死了!两年前,美国一个植物学家做了这样ー个实验:让ー个人当着一根植物的面折断了另一根植物,然后由一队人在没有被折断的植物面前经过,仪器表明,当那一个扼杀另一根植物的“凶手”经过时,它的同类发出了呼救的信号!
Human beings still do not understand the truth that when they put the forests and other wild plants living on this earth in danger, the biggest victims are human beings themselves. Humans must be freed from selfishness and learn to live in harmony with the forest. When human beings treat trees grass with love, they will also care for human beings with love. One example that has puzzled many of us is that wild plants that have been carefully dug up from the mountains and kept in pots on balcony, fertilized and watered every day, eventually died. Two years ago, an American botanist conducted an experiment. A person broke the other plant in front of one plant, and then a group of people passed in front of the unbroken one. And the instrument indicated that when the "murderer" who strangled the other plant passed, the unbroken one sent a signal for help.

人不可能占有一切。人的狂妄、自私与愚昧如果不是因为大自然的及时的惩罚而稍受挫折的话,人类毁灭自己的速度将会更快!在人们通常提及文化素养、文明程度这些名词时,我们时常忘记了对大自然的古老文明的崇敬、爱戴和珍惜。我们作为家长对孩子的教育是爱惜每一分钱,而不是爱惜每ー根草;我们习惯于把心灵锁闭在很窄小的天地中,而不是去展开想象的翅膀;我们无疑应该爱护老人,但我们为什么不能也帮助老树?
Man cannot possess everything. If man's arrogance, selfishness and ignorance had not been slightly frustrated by nature's timely punishment, man would have destroyed themselves faster! When people refer to the terms of cultural literacy and civilization, we often forget to revere, love and cherish the ancient civilization of nature. We as parents teach our children to cherish every penny, not every grass; We are accustomed to locking our minds in a very narrow world, rather than spreading the wings of our imagination; We should undoubtedly love the elderly, but why can't we also help the old trees?

1979年春天,笔者曾有海南岛之行,一路上风光秀丽绿树成荫自不必说,在踏访五指山时却为扑面而来的滚滚浓烟所挡,询问之后才知道这是山民在烧山,从每年春节到5月是这里群众烧山的季节。刀耕火种,原来如此。往浓烟深处走去,烟雾时浓时淡忽远忽近,在树木间飘忽。火光里一棵棵大树小树先是被浓烟吞没,继之是ー树绿色变成焦炭状,然后小一些的树成为枯木倒下了,大树们则虽死犹立,必须再砍几刀オ会倒下。1986年5月,有朋友从海南岛归来说及那边刀耕火种的情况,他所亲见的一如当年我所见到的,更令人不安的是盗伐森林的现象也日趋严重。刀耕火种是当地人民,尤其是黎族、苗族等少数民族几千年的习惯,借以获得粮食而谋生的;盗伐者却不一样了,就是为了发大财,而全然不顾一些珍贵树木的珍赏价值,窃为己有。我们谈到有待开发的海南岛,尽管闭塞、落后,自然资源却是十分丰富的,这一片片绿色便是难得的宝库啊！共和国成立以来,海南岛上除了天然的森林以外,又种植了大量的以木麻黄、相思树为主的防护林带,抗风防沙,作为岛上自然森林植被的第一道防线,海南岛的海水蓝树木青花朵美无不与此息息相关。不可想象的是,海南岛上的绿色日渐见少,它将意味着什么?
In the spring of 1979, I had a trip to Hainan Island. There was beautiful scenary and green trees along the way. However, when I visited Five Finger Mountain, I was blocked by the billowing smoke which caused by the burning of the mountain. I came to konw that from the Spring Festival to May every year is the season for people to burn the mountain here. And that's the so-called slash-and-burn cultivation.I went to the depths of the smoke, which was thick and faint, far and near, drifting among the trees. In the firelight, trees were first engulfed in smoke, then charred. Smaller trees fell as dead wood, and large trees died but had to be cut a few more times before they fell.In May 1986, a friend returning from Hainan Island talked about the slash-and-burn cultivation there, which was just like what I had seen back then. And what was even more disturbing was that the illegal logging of forests was becoming more and more serious. Slash-and-burn cultivation is a way of life that the local people, especially the Li, Miao and other ethnic minorities, have adopted for thousands of years to obtain food. Unlike the local people, illegal loggers cut down trees to make a fortune, ignoring the value of some precious trees. Despite its isolation and backwardness, Hainan Island is rich in natural resources to be developed. And the forest vegetation of Hainan Island is a rare treasure trove. Since the founding of the People's Republic of China, in addition to natural forests on Hainan Island, a large number of shelterbelts dominated by casuarina and acacia trees have been planted to resist wind and sand. As the first line of defense for the island's natural forest vegetation, the shelterbelts are closely related to the beauty of the blue sea , green trees and brilliant flowers on the Island. It is unimaginable that the green on Hainan Island is becoming less and less. What will it mean?

保亭县位于五指山南麓,日照长,温度高,植被繁茂。共和国成立初期,保亭县有热带天然林112万多亩,森林覆盖率达41%。到了 60年代,因为乱砍滥伐,112 万多亩的热带天然林已消失近一半,剩下69万亩,森林覆盖率下降到25%。随着日历ー张ー张被撕下,这些数字还在一点一点地下降,这种逆反趋向的后果又是什么呢?这ー个县的统计资料表明:大自然在森林遭到破坏的时候,它对人类也绝不是以宽大为怀的,相反,报复非常及时。保亭县的老人都说,这天变了,气候变了,雨也少了!保亭地区的冬春年降雨量,在20世纪50年代平均为433. 6毫米,60年代为389.6毫米,70年代为319.7 毫米。雨量的减少还造成了雾与雾日的减少,50年代是102天,60年代下降到81 天,70年代仅77天,这就是温度上升旱灾严重的主要原因。保亭县的热带天然林曾经阻挡了一次次暴风骤雨,保护了山山水水。60年代保亭县的平均风速还只是 0.9米/秒,70年代增大到1.4米/秒,1981年5号强台风在海南岛登陆,原来列阵布防使强大台风望而却步的森林已被毁去大半,于是风卷残木,转瞬间摧毁了保亭县半数的橡胶林。橡胶虽可赚钱,奈何飓风折之!ー亩地的森林可比无林地多蓄积20立方米的水,破坏森林也就是破坏水源。春雷水电站50年代发电量为2500千瓦,现在仅为1000千瓦,不是因为机器陈旧, 而是由于水源不足。50年代全县有自然水灌溉的农田10000余亩,到了 80年代仅剩1000亩！
Baoting County is located in the southern foot of Five Finger Mountain, with long sunshine hours, high temperature and lush vegetation. In the early days of the People's Republic of China, Baoting County had more than 1.12 million mu of tropical natural forests, with a forest coverage rate of 41 percent. By the 1960s, nearly half of the 1.12 million mu of tropical natural forest had disappeared due to deforestation, leaving 690,000 mu only, and the forest coverage rate dropped to 25%. As time goes by, these numbers are still falling bit by bit. What are the consequences of this reverse trend?
The statistics of the county show that when the forest is destroyed, nature is by no means lenient towards mankind. On the contrary, it retaliates very quickly.
The old people in Baoting County said that the weather and climate have changed, and the amount of precipitation has decreased. The annual rainfall in winter and spring in the Baoting area averaged 433. 6 mm in the 50s of the 20th century, 389.6 mm in the 60s, and 319.7 mm in the 70s. The decrease in rainfall also resulted in a decrease in fog and foggy days, from 102 in the 1950s to 81 in the 1960s and only 77 in the 1970s, which is the main reason for the severe drought caused by rising temperatures. The tropical natural forests in Baoting County once blocked the storms and protected the mountains and rivers. In the 1960s, the average wind speed in Baoting County was only 0.9 m/s, but it increased to 1.4 m/s in the 1970s. In 1981, the Typhoon No.5 landed on Hainan Island. Because most of the forests that had deterred the powerful typhoon have been destroyed, the Typhoon No.5 swept up the remnants of the wood and destroyed half of the rubber forest in Baoting County in an instant. It's a pity that the rubber trees which are profitable were destroyed by the hurricane. A mu of forest can accumulate 20 cubic meters more water than a mu of non-forest land, so destroying the forest means destroying the water source. The Chunlei Hydropower Station generated 2,500 kilowatts in the 50s, but now only generates 1,000 kilowatts. The reduction is not due to outdated machines, but to a lack of water. In the 1950s, there were more than 10,000 mu of farmland irrigated by natural water in the whole county, dropping to1,000 mu in the 1980s.

在森林被砍伐之后,我们所面临的沙漠、暴风、干旱、饥渴的危机有的已经尝到了苦果,有的已经迫在眉睫！开发海南岛的呼声不绝于耳,在这块宝岛上我们自然可以做很多事情,笔者以为最紧要的应是保护森林,最大限度地植树造林,然后オ是别的项目的开发和建设！保护海南的热带森林已刻不容缓,盗伐之声、放火烧荒应该休矣！毫不夸张地说,阳光下和月光下的砍伐之声,遍布了中国的每一个角落,我们的同胞砍杀的是我们民族赖以生存的肌体、血管,从这个意义上说,中国是ー个天天在流血的国家……
After the trees have been cut down, we are facing the crisis of desert, storm, drought, hunger and thirst, some of which have brought great disasters, and some of which are already imminent.There are endless calls for the development of Hainan Island. We can naturally do a lot of things on this treasure island, and the author believes that the most important thing should be to protect the forest and plant trees and other projects are the sencondary. It is urgent to protect Hainan's tropical forests, and illegal logging and burning the grass on waste land should be stopped. It is no exaggeration to say that the sound of felling under the sun and moonlight pervades every corner of China, and the trees cut down by our compatriots are the bodies and blood vessels on which our nation depends for survival. In this sense, China is a country that is bleeding every day.

让我们把目光从海南岛投向新疆,投向那里的大漠与绿洲。我们不要再歌颂沙漠了,那正是因为砍伐森林流血过多所造成的一大片又一大片的不毛之地,还有骆驼队,谁愿意来世也变个骆驼,去踏出一条新的丝绸之路?新疆也有绿洲,我们吃的哈密瓜一定不是沙漠的产物,而是在绿洲里培育出来的。一条条防护林带小心翼翼地保护着绿地。应该说新疆、青海等地是处于人类和沙漠对峙的最前沿,沙漠之害也是最直接的,可是在这样的地方,那些应视为生命一般重要的、为了人类的安宁而始终屹立着与咫尺之遥的风沙搏斗了多少年的胡杨林,河谷林,坚硬、矮小、生命力极强的红柳、梭梭等荒漠灌木林,却面临着被砍被毁的危险。据《新疆日报》1986年5月12日透露,阿瓦提县每天在胡杨林拉柴的马车驴车竟有1200多辆。和田地区以烧柴为主的砖窑、石灰窑有200余座,每年烧掉胡杨、红柳!000多万公斤。如以ー亩地产5000公斤柴计算,光是和田地区的这200多座窑的烧柴,每年就毁林2000亩!新疆ー些地区同时又面临着农田沙化,草场退化,人退沙进的灾难。沙漠正在前进!
Let us look from Hainan Island to Xinjiang, to the desert and oasis there. Stop praising the desert, because it's a vast barren land caused by too much deforestation. Don't sing the praises of camel caravans. Who wants to become a camel in the next life to embark on a new Silk Road?
There are also oases in Xinjiang, and the cantaloupe we eat must not be the product of the desert, but cultivated in the oasis. Shelterbelts carefully protect the green space. Xinjiang, Qinghai and other places are in the forefront of the confrontation between human beings and deserts, and the harm of deserts in these places is also the most direct. However, in such places, those desert shrubs such as populus euphratica forests, river valley forests, hard, dwarf, but extremely vigorous tamarisk and Haloxylon ammodendron, which should be regarded as treasure as life have always stood up for the peace of mankind to fight against the sandstorm in the distance for many years, are facing the danger of being cut down and destroyed. According to a report by Xinjiang Daily on 12 May 1986, there were more than 1,200 horse-drawn carts and donkey carts in Awati County every day in populus euphratica forests. There were more than 200 brick kilns and lime kilns in Hotan where fuel was mainly firewood, burning more than 10 million kilograms of populus euphratica and red willows every year. If calculated by producing 5,000 kilograms of firewood per mu, the burning of firewood in these more than 200 kilns in the Hotan area alone would destroy 2,000 mu of forest every year! At the same time, some areas in Xinjiang are facing the disaster of farmland desertification, grassland degradation, and people retreating while desert advancing. The desert is advancing!

青海乌兰克县什克乡赛什克村的村委会,在!987年4月7日早晨做出了一个惊人的决定:动员村民砍伐村北防护林带的青杨树。70多名手执斧头、十字镐的青年人和中年人ー起甩开膀子砍树,这个一向寂静的乡村顿时伐木之声遍野。乡党委书记发现后立即制止,但已伐下青杨208棵,毁坏林带100多米,不折不扣的百米防护林毁于一旦!
On the morning of April 7, 1987, the village committee of Saishk Village, Shike Township, Ulanke County, Qinghai, made an astonishing decision to mobilize villagers to cut down cathay poplar trees in the shelterbelt north of the village. More than 70 young and middle-aged people with axes and pickaxes swung their arms to cut down trees, and the always quiet countryside was suddenly filled with the sound of logging. The secretary of the township party committee immediately stopped them after discovering it, but 208 cathay poplar trees have been cut down, destroying more than 100 meters of forest belts.

最使笔者难忘的是三峡之行。谁都知道三峡是惊险而美丽的,长江是富饶而绵长的。李白曾写下“两岸猿声啼不住”,如今已无猿可见无声可闻了;至于杜甫吟唱的“无边落木萧萧下”现在更是难以寻觅,两岸的山岭岩石裸露,灌木稀疏。诗,总是有夸张,可是从地理位置来说,三峡上接巴蜀天府之国,下连两湖鱼米之乡不假。而据史书记载,三峡两岸森林茂密,草木繁多,几百种动物出没其间。只是到了近代,盲目的毁林开荒使生态环境急剧恶化,从20世纪50年代到80年代的 30多年中,各县森林面积减少了一半。如奉节县森林覆盖率由32.3%下降到了 17.4%,巫山县由24.6%下降到了 11.7%。森林的减少使野生动物无处藏身,再加上人类的过度捕杀,梅花鹿、白鹤、天鹅、金鵰等珍稀动物已明显减少。云豹与金丝猴只能在高山上人迹罕至处才能偶尔看见,华南虎几乎绝迹!农民的耕地大部分是坡耕地,而且都是毁林开荒所得,水土流失日甚一日,土地肥カ下降,每亩粮食单产只有100斤至200斤。川东、鄂西的人均粮食只有600斤,比全国少1/3。三峡上游的万县,竟出现土层完全被冲光的光板田6000多亩,水土流失之严重实为罕闻罕见！
What impressed the author most was the trip to the Three Gorges. Everyone knows that the Three Gorges is breathtaking and beautiful, and the Yangtze River is rich and long. Li Bai once wrote that "the sound of apes on both sides of the strait cannot be stopped", but now there are no apes to see and no ape sounds to hear. Du Fu's depiction of "the boundless forest sheding its leaves shower by shower " is even more difficult to see now, with the mountains and rocks on both sides of the Three Gorges being exposed and shrubs sparse. Although poem is always exaggerated, in terms of geographical location, it is ture that the Three Gorges connects the land of abundance, the Chengdu Plain, and the land of fish and rice, Poyang Lake and Dongting Lake. According to historical records, the banks of the Three Gorges are densely forested, rich in vegetation and hundreds of animals. However, in modern times, blind deforestation and land reclamation have sharply deteriorated the ecological environment. In the more than 30 years from the 50s to the 80s of the 20th century, the forest area of each county has been reduced by half. For example, the forest coverage rate of Fengjie County decreased from 32.3% to 17.4%, and that of Wushan County decreased from 24.6% to 11.7%. The loss of forests has left wild animals with nowhere to hide, and coupled with overhunting by humans, rare animals such as sika deer, white cranes, swans, and golden eagles have been significantly reduced. Clouded leopards and golden monkeys can only be seen occasionally in the mountains, and the South China tigers are almost extinct. Most of the farmer's arable land is sloping farmland, and it is all obtained from deforestation. More severe soil erosion and declining soil fertility have resulted in yields of only 50 kg to 100 kg per mu. The per capita grain in eastern Sichuan and western Hubei is only 300 kg, which is 1/3 less than the national per capita grain. In Wanxian County, on the upper reaches of the Three Gorges, there are more than 6,000 mu of bare land with completely washed out soil layers. Such a serious soil erosion is rare.

三峡如此之富又是如此之穷！三峡如此之美又是如此之丑！三峡之富之美均在于独得山水之天然,有“山水画廊”之称;三峡之穷之丑从根本上说,是对天然森林的破坏导致水土流失、田穷地薄,再加上治理和管理不当所致。三峡的城镇本来依山傍水,多数分布于长江沿岸和支流的汇合口。现在,本应有的山城之美实难寻觅,满眼都是零乱、垃圾,几乎看不见像样的绿地和行道树。商店、摊贩、行人、大小车辆ー起拥挤在又脏又窄的街道上,噪声之大不下于北京或上海!沿江排放的工业废水绝大部分未经处理,城镇垃圾普遍向长江倾倒。长江是中国的命脉,也是中国容量最大的流动垃圾场,可是日积月累的垃圾眼下颇有増然不动之势,有的巨大的锥状垃圾堆,就连洪水季节也难以被冲走。
The Three Gorges is so rich and so poor! The Three Gorges is so beautiful and so ugly! The wealth and beauty of the Three Gorges lies in the unique nature of the landscape, so the it is known as the "Landscape Gallery". Fundamentally speaking, the ugliness and poverty of the Three Gorges is caused by the destruction of natural forests, which led to soil erosion and poor land, coupled with improper management. The towns of the Three Gorges used to be surrounded by mountains and rivers, and most of them were located along the Yangtze River and at the confluence of tributaries. Now, the beauty of a mountain town is hard to find there, because the town is scattered with piles of garbage, without decent green spaces and street trees. Shops, street vendors, pedestrians, and vehicles crowd the dirty, narrow streets, making as much noise as that in Beijing or Shanghai. Most of the industrial wastewater discharged along the river is untreated, and urban garbage is widely dumped into the Yangtze River. As the lifeblood of China, the Yangtze River is also the country's largest mobile garbage dump, but the accumulated garbage is now quite immobile, and some huge cone-shaped garbage dumps are difficult to wash away even during the flood season.

还有源源不断的泥沙,因森林植被破坏被冲洗而下。据宜昌测报,长江上游的平均输沙量多年高达5.3亿吨,三峡区间的输沙量为1000吨/平方公里。就这样, 祖国的肥田沃土由滔滔江水裹挟进了茫茫东海!
三峡地区又是长江沿岸崩塌滑坡集中分布地区,近年来滑坡事件不断,云阳鸡扒子滑坡、新滩滑坡达!000立方米以上,正在活动的尚有黄蜡石滑坡、链子崖滑坡。所有滑坡的地方森林资源均被破坏,几乎没有植被保护,再加上开山挖石或挖矿,更是加剧破坏。而人们最担心的是,一旦滑坡带来的滚滚乱石倾泻长江,后果又将如何?然而,巫溪滑坡中的受难者还在病床上挣扎,三峡仅剩的一点森林中的砍伐便又开始了,从上游到下游,长江所面对的是递增的人口、递增的泥沙、递增的垃圾, 而唯一能使长江得到保护和温暖的森林却在减少！
In addition, a steady stream of sediment has also been washed down due to the destruction of forest vegetation. According to surveys in Yichang City, the average annual sediment in the upper reaches of the Yangtze River has been as high as 530 million tons for many years, of which the sediment discharge in the Three Gorges section is 1,000 tons per square kilometer. In this way, the fertile land of the motherland was carried into the vast East China Sea by the surging river!
As a concentrated distribution area of collapse and landslides along the Yangtze River, the Three Gorges area has been prone to landslides in recent years, with the landslide of Jipazi Mountain in Yunyang, Sichuan, and the landslide of Xintan in Hubei reaching more than 1,000 cubic meters, and Yellow Wax Stone landslides and Chain Cliff landslides in activity. Forest resources are destroyed in all landslide areas, with little vegetation protection, compounded by rock digging or mining. What people are most worried about is what will happen if the rocks brought by the landslide pour into the Yangtze River? However, while the victims of the Wuxi landslide are still struggling on their beds, the deforestation in the remaining forest in the Three Gorges begins again. From the upper reaches to the lower reaches, the Yangtze River faces increasing population, increasing sediment and increasing garbage, while the only forest that can protect and warm the Yangtze River is decreasing.

一切都有极限。长江的吞吐量以及负荷量也是如此,这也就是长江如不及时加以治理必将会成为第二条黄河的道理之所在！长江两岸应该有人们悉心培植的防护林带,在不宜种树的地方则种草,无论什么草,只要有成片的绿色就能起到保护水土的作用。长江岸边的芦苇荡,尤其在下游的江滩上,是独具特色的。芦苇并不粗壮,耐水耐风,自有纤纤风骨,而且芦根纵横交错,生长极快。笔者从小与芦苇结伴度过了清苦而富于想象的童年,现在笔者被告知随着始于二十年前的围垦以及近几年芦苇经济价值的被发现,芦苇日渐见少,大片的芦苇荡更加不易寻觅。
Everything has a limit, and so does the throughput and load capacity of the Yangtze River, which is why the Yangtze River will become the second Yellow River if it is not treated in time. There should be shelterbelts on both sides of the Yangtze River, and grass should be planted in places where it is not suitable for planting trees. No matter what kind of grass is planted, it can play a role in protecting water and soil as long as there are patches of green. The reed marshes on the banks of the Yangtze River, especially on the beaches in the lower reaches, are unique. The fast-growing reeds that are not stout are resistant to water and wind, with crisscrossed roots. The author grew up with reeds in an austere but interesting childhood. Bnd now the author is told that with the reclamation that began twenty years ago and the discovery of the economic value of reeds in recent years, reeds are becoming less and less likely to be found, let alone reeds marshes.

我不禁想起了芦叶船伴我度过的孩提时代,那ー只载走了我最初的想象的绿色的小船,还会属于现在和以后的江南水乡的孩子们吗?就在笔者从福建、浙江的林海中走出来,在上海写这篇报告文学的初稿时,《解放日报》在1986年10月!1日载文,呼吁:上海经济区农业生态环境日趋恶化！这种恶化的趋势在中国随处可见,都是因为向大自然索取过多,造成自然资源短缺和被破坏,从而水土流失,耕地减少,森林覆盖率下降。上海经济区所面临的另外一些问题较别的地区更加突出,如乡镇企业对农村绿地的污染,基本建设用地扩张等。江苏省人均耕地仅1.!亩,是全国最少的ー个省,可是基本建设用地惊
人,使全省耕地面积以每年〇• 8%的速度递减。南京市在1985年减少耕地2680公顷,其中农民盖房就占去371公顷,若每年以这种速度减少,100年后南京将无地可耕!呜呼,金陵古地,石头城外,后人将何以为生?
I can't help but think of the childhood when the reed leaf boat accompanied me. The small boat carried away my initial imagination of the green, and will it still belong to the children in the south of the lower reaches of the Yangze River now and in the future?
When the author came out of the sea of forests in Fujian Province and Zhejiang Province to write the first draft of this reportage in Shanghai, Jiefang Daily published an article on October 11, 1986, lamenting that the agricultural ecological environment of the Shanghai Economic Zone is deteriorating day by day.
Such a worsening trend in Shanghai can be seen everywhere in China, all because of the shortage and destruction of natural resources due to excessive demand from nature, resulting in soil erosion, reduced arable land and reduced forest cover. Other problems facing the Shanghai Economic Zone are more prominent than those in other areas, such as pollution of rural green space by township enterprises and expansion of capital construction land. The per capita arable land in Jiangsu Provinceis is only 1.1 mu, the least in China. But at the same time, the astonishing amount of capital construction land has reduced the cultivated land area of the province at a rate of 0.8% per year. In 1985, the cultivated land in Nanjing was reduced by 2,680 hectares, of which 371 hectares were occupied by farmers to build houses. If the cultivated land is reduced at this rate every year, there will be will no land to cultivate in Nanjing in 100 years. At that time, what will the future generations in Nanjing depend on for a living?

几天后,上海的《新民晚报》又有报道,称某处街道的几株路树因保护不当正在死去。这一条简短的消息使我抬起头来认真地看了一番上海的树,显然不是枝茂叶盛的。在上海这块土地上,到了春夏能多少有一点绿色已属不易了,苏州河黄浦江的水怎么能使它们根深叶茂呢?阳光下和月光下的盗伐与破坏又何止于此?
A few days later, Xinmin Evening News in Shanghai reported that several road trees on a certain street were dying because of improper protection. Impressed by this brief news, I looked up to take a closer look at the trees in Shanghai, only to find that they were obviously not luxuriant. In the land of Shanghai, it is not easy to see a little green in spring and summer. How can the water of the Suzhou River and the Huangpu River make the trees thick with leaves and deep-rooted?
Illegal logging and destruction under the sun and the moonlight are far more than that.

清晨,在武夷山,ー个挖掘树根的人在游人上山之前,已经满载而归了!也是武夷山,仙游峰下的方竹上,用刀片刻上了各地的游客的大作一“到此ー游” !笔者对此深恶痛绝之余还想到:假如我们有更多的留言簿满足游览者抒发一番感慨,也许在方竹上树上古建筑上刻画留名的会少ー些。武夷山云窝,相传当年李商隐读书的山洞里,ー根新竹从石缝中挺立,又从洞口斜长着伸出去,它扭曲自己是为了最终能接引蓝天。陪同的朋友说不远处今春还有一根竹长得更加奇妙,先在ー块岩石上绕ー圈,然后亭亭玉立。就在ー个夜晚,这ー根新生的奇竹也被盗伐而去！云窝下是ー个山洞,相传是云雾的聚积之地,当年从来看不见洞的深浅,现在云散雾开,洞底的一切历历在目:除了废纸、酒瓶外,还有大便。
Early in the morning, in Mount Wuyi, a person digging the roots of trees has returned with a full load before the tourists go up the mountain. Also in Wuyi Mountain, the bamboos under Xianyou Peak were carved with a blade with the masterpiece of tourists from all over the world -- I was here. In addition to abhorring this, the author also think that if there were more guest books for tourists to express their feelings, perhaps fewer people would depict their names on the ancient buildings, trees or bamboos.
In Yunwo of Mount Wuyi, it is said that in the cave where Li Shangyin was studying, a new bamboo stood up from the stone crevice, and then stretched out obliquely from the mouth of the cave, twisting itself to eventually reach the blue sky. A friend who traveled with me said that this spring there was a bamboo that grew even more wonderfully not far away, first circling around a rock, and then standing gracefully. One night, this newborn wonderful bamboo was also stolen.
Below Yunwo is a cave, which is said to be the place where clouds and mist gather. In the past, because of the clouds, the depth of the hole was unknown. But now the clouds are scattered, and everything at the bottom of the cave can be seen. In addition to waste paper, there are also wine bottles, and stool in the cave

泰山,早晨的进香者总是ー批老太太,她们头上插着泰山的松枝,有的手里还拿着ー小把。待落日余晖下,她们下山时,头上插的已换成玉皇顶上并不众多的山花,喜气洋洋地踏上了归程。泰山松本来就少得可怜,历历可数,经得起这番折腾吗?我曾在雁荡山上见到过好几对恋人,从山下到山上一路摘花折草。恋情与花草总是分不开的,可是花草一旦离开土地又干死得很快,于是便丢弃再去摘新的, 这样对待大自然中如此美又如此小的草木生命,岂不是太残酷了吗?
In the morning, the pilgrims to Mount Tai are always a group of old ladies, with pine branches of Mount Tai stuck in their heads, and some still holding a handful of pine branches in their hands. After sunset, when they descended the mountain and happily embarked on their return journey, the pine branches on their heads had been replaced by the few mountain flowers on Jade Emperor Peak. There are few pine trees on Mount Tai, can they withstand such tortures? I have seen several couples on Yandang Mountain who picked flowers and broke grass all the way from the foot of the mountain to the top. Love and flowers and plants are always inseparable, but once the flowers and plants leave the land, they die quickly. So they are discarded and new flowers are picked. Isn't it cruel to treat such a beautiful and small plant in nature like this?

几年前,我见到的黄山迎客松已经左牵右绑岌岌可危了,最近听说迎客松的躯干上已包了保护物一铁皮之类的一大自然不得不以盔甲面对人类……
A few years ago, the Pine Greeting Guests in Mount Huang I saw was already tied up because it was in danger. Recently, I heard that the trunk of the Pine Greeting Guests has been wrapped with protective objects such as iron. Nature has to face humans with armor...

我曾读到过ー篇激动人心的报道,记者告诉人们,1979年在湖南省城步县境内发现了 58棵银杉,这是我国独有的珍稀树种,是ー亿年前生存下来的植物王国的“活化石”,人称“植物界的大熊猫”,世界将为之侧目。然而,正如很多有识之士在电视机前看到某地发现ー个新的风景区时所担心的那样,发现便意味着被践踏、被破坏,而破坏的速度是如此之快,破坏的花样又是如此之多！ 58棵银杉ー经发现,谁都想将这些国宝置于自己的管辖之下以便发财,于是为权属纠纷,新宁县和城步苗族自治县打了整整6年的官司,直到!986年邵阳地区做出裁决:银杉所在地沙角洞周围8200亩山林归城步苗族自治县管理。有一些人的信条是:我活不好,也不能让你活好;我得不到,也不能让你得到!从此,新宁县ー伙人以58棵银杉为敌对目标,斧砍刀挖,大肆破坏。有一次竟出动!30多人,将城步县建立的保护区管理所全部砸毁。不得解恨,他们又先后在 9棵银杉树上刮皮,挖洞。有一棵属国家一类保护植物的长苞铁杉被烧后倒伏,压在ー棵银杉树上。到此仍不停止,剥皮打洞之余又拔走野生的银杉苗,将结有果实的银杉枝剪走,扒走银杉树下的表土,真是非欲斩草除根置之死地而后快了 !他们想到过这是国家的财富、人类的瑰宝吗?
I have read an exciting report that in 1979, 58 cathaya argyrophylla trees were discovered in Chengbu County, Hunan Province, a rare tree species unique to China, and a "living fossil" of the plant kingdom that survived hundreds of millions of years ago, known as the "giant panda of the plant world", catching the world's attention. However, as many people of insight feared when they saw a new scenic spot being discovered in front of the TV, the discovery of a scenic area meant being trampled on and destroyed quickly and on a large scale. After 58 cathaya argyrophylla trees were discovered, everyone wanted to put these national treasures under their jurisdiction in order to make a fortune. Therefore, the legal battle between Xinning County and Chengbu Miao Autonomous county lasted six years till 1986, when Shaoyang District ruled that 8,200 mu of mountains and forests around Shajiaodong, where the trees were located, were placed under the management of Chengbu Miao Autonomous County.
There were some people's credo that I can't live well, nor can I let you live well; What I can't get, I can't let you get!
Since then, the people of Xinning County took the 58 trees as hostile targets, destroying them with axes and machetes. On one occasion, more than 130 people were dispatched to destroy all the Protected Area Management Offices established in chengbu county. Feeling satisfied, they dug holes in nine trees and stripped their bark. One Tsuga longibracteata tree, a national first class protection plant, was burned and fell to a cathaya argyrophylla tree.
In addition to stripping the bark and digging holes in the trees, they also pulled out the wild tree seedlings, cut off the fruit-bearing branches, and dug up the topsoil under the trees. They really kiiled all the trees！ Did they ever think that these trees are the wealth of the country, the treasure of mankind?

如果说山民不知此理,那么新宁县的书记们长官们呢?他们的手里有红头文件,天天说要为人民服务,他们理应是知法、学法、守法的吧?他们在干什么?为了充分显示野蛮和丑陋,这些人不仅破坏银杉,自去年7月以来,他们在银杉保护区内剥光了 150棵桂树的树皮,连根刨倒120棵桑树,砍了 5棵樟木,还推倒了保护区内修建的8座木桥。至此,国家银杉的生存环境被破坏到何等程度,读者已可想而知了!笔者不能理解的是:盗走秦兵马俑的头与剥国宝银杉的皮,就其性质而言有何不同?谁更严重?只有杀人,オ算凶手吗?倘若阳光下的罪恶中不包括这一伙人,那么,我们的太阳一定出了什么毛病, 不是黑子太多就是遮挡阳光的乌云太厚!
If the mountain people do not know this, then what about the secretaries and officers of Xinning County? They have read official documents and claimed to serve the people, so they should know the law, learn the law, and abide by the law. But what have they done?
In order to fully demonstrate their barbarism and ugliness, these people not only destroyed the cathaya argyrophylla trees, but since July last year they have stripped the bark of 150 laurel trees, cut down 120 mulberry trees, cut down five camphor trees, and bulldozed eight wooden bridges built in the reserve. At this point, readers can imagine how much the living environment of cathaya argyrophylla trees has been destroyed! What the author cannot understand is how stealing the head of the Qin Terracotta Army is different from stripping the bark of the national treasure cathaya argyrophylla in terms of its nature? Which one is more serious? Are only those who kill people counted as murderers?
If the sins under the sun do not include the actions of this group of people, then something must be wrong with the sun, either too many sunspots or too thick clouds blocking the sun.

不能不补记的是:新宁县ー伙人的胡作非为是受着新宁县林业局个别领导人指使的,并拨有专款为他们发エ资。!986年8月10日打砸银杉保护区气象站前, 曾有“紧急通知”下发到界福村村民小组:“接县委指示,明天（8月10日）北京夏令时间下午1时,18岁以上的青年劳カ全部到王友群家集合,来时请带菜刀、锤子、钢钎,エ资问题请大家放心……”破坏银杉的组织者指挥者是手中握有权カ的人,如果真的依法办事何难之有?
It must be added that the misdeeds of this group of people in Xinning County were instructed by individual leaders of the Xinning County Forestry Bureau, and special funds were allocated to them as salaries. Before smashing the weather station in the Cathaya Argyrophylla Reserve on August 10, 1986, the villagers' group of Jiefu Village received an urgent notice that according to the instructions of the County Party Committee, at 1 p.m. on August 10, young laborers over the age of 18 need to bring all kitchen knives, hammers, and steel brazes to Wang Youqun's house to assemble, and there is no need to worry about wages..." The organizers and commanders of the destruction of the cathaya argyrophylla are those who hold power in their hands. If they really act according to the law, nothing is difficult for them.

冬天了,被剥了皮的银杉你冷吗?被打了洞的银杉你疼吗?世人以为ー亿年之前因为第四纪大陆冰川的袭击而绝迹的银杉,在中国被发现了,那些残留着冰川撞击伤痕却又留恋着中国大地的银杉的根须,被砍断挖走了！从保护森林来说,我们可以自豪的东西还能剩下多少?
In winter, the skinned cathaya argyrophylla trees, are you cold? The cathaya argyrophylla trees that were dug into a hole, do you hurt? The cathaya argyrophylla, which was thought to had been extinct by the attack of the Quaternary continental glaciers hundreds of millions of years ago, was found in China. However,the roots of the cathaya argyrophylla trees that still bear the scars of the glacier impact but nostalgic for the land of China were dug up!
How much can we be proud of in terms of preserving our forests?

沙漠!沙漠!
The desert! The desert!

几年前,笔者从中央人民广播电台的《新闻联播》中曾听到:沙漠正在包围南昌。这个消息使我震动,也触发了我最初写作此文的冲动。而实际上面临这种危险的,又何止是南昌?作为滥伐森林的最终的后果便是水土流失之后的土地沙化、沙漠进逼,只是因为都市的高楼大厦、霓虹灯、大汽车小汽车阻挡了我们本来就短浅的目光,即便沙临城下也会视而不见。
A few years ago, the author heard from the Xinwen Lianbo of China National Radio that the desert was surrounding Nanchang. The news shook me and triggered my initial impulse to write this article. In fact, Nanchang was not alone in facing this danger. The worst consequence of deforestation is desertification and desert invasion which are caused by soil erosion. However, because the high-rise buildings, neon lights, and cars in the city block our short-sighted vision, we would turn a blind eye even when sand is near the city.

辽宁朝阳地区,1983年夏末,笔者因为前往讲学而着实领受了一番风沙的滋味。早晨,太阳和天空便是灰蒙蒙的。街心仅有的ー棵还算粗壮的大树下,众多的老人和孩子散步,练拳,享受这朝阳市里也许是唯一的一点早晨的绿色。为什么说是早晨的绿色呢?太阳升高后温度很快升高,稍稍平静一点的风沙随即漫卷,树叶上便是ー层厚厚的沙土。出朝阳市,路边要么无树,要么立着几株半死不活的小树,如同一个小卒面对着千军万马似的风沙。不知道是风卷起的黄沙,还是黄沙刮起的风。山坡上的一大片将死未死的荒草中只有星星点点的业已衰败的绿色,更多的是荒山秃岭。农田里的高粱比ー根筷子略长,颗粒可数。行人的脸上身上无不灰尘仆仆。就在那几天,我第一次真切地感到了树的可爱,看不见绿色时心的孤独。这是ー个全国出名的贫困区,没有树木没有森林,怎么能不贫困呢?查朝阳地方志,几百年前,这ー带还是水草茂密、气候湿润的,蒙古族人民在这里辛勤游牧,牛羊成群,土地肥沃。至今朝阳地区还有不少蒙古族的后人。战争和砍伐带来的变化就是眼前的这一番景象一它与沙漠之间的距离可谓咫尺之遥了!朝阳的例子并不是绝无仅有的。
In the late summer of 1983, the author went to Chaoyang region of Liaoning Province to give lectures and really experienced the life in wind and sand.
In the morning, the sun and sky were gray. Under the only stout tree in the center of the street, many old people and children walked and practiced boxing, enjoying perhaps the only morning green in the city. Why was the tree described as morning green? As the sun rose, the temperature rose quickly, and the wind and sand rolled up, leaving the leaves of the tree covered with thick layers of sand. Out of Chaoyang City, there were either no trees on both sides of the road, or a few small trees that were half dead on both sides of the road, like a weak sodier facing the wind and sand like thousands of troops. I don't know whether the wind rolled up the sand, or the sand blowed the wind.
There was only a few decaying greens in a large area of dying grass on the hillside, and more barren hills on the hillside. The sorghum in the farmland was slightly longer than the chopsticks and the grains were countable. The faces and bodies of passers-by were covered with dust. In those few days, for the first time, I really felt the cuteness of the trees and the loneliness when I couldn't see the green. How can this impoverished area with no trees and no forests not be poor?
According to the chorography of Chaoyang, hundreds of years ago, the Chaoyang region was abundant in water and grass with humid climate. With the Mongolian people living a nomadic life here, cattle and sheep were in herds, and the land was fertile. There are still many Mongolian descendants in Chaoyang region. The scene caused by the war and deforestation is almost as same as the desert . Chaoyang City is not alone in experiencing this change.

据侯仁之先生考证,我国乌兰布和沙漠也是因为砍伐森林和绿植而形成的。在汉代开垦之前,这里是一望无际的大草原,阴山为森林所覆盖。汉朝屯垦之初, 设朔方郡,下辖6个县。东汉史学家班固记载说,这里“数世不见烟火之警,人民炽盛,牛马布野”,鼎盛时期人口有13. 6万余人,到后汉只有7800余人。垦殖破坏了植被,地方叛乱后汉民退却,垦区荒芜。已经没有植被覆盖的土地被加速侵蚀,表面沉积黏土被强风剥落,沙砾随风飘扬无可阻挡,最终导致了沙漠的形成。沙漠里出土的汉墓棺底层高出墓外地表一半多,足见这里的地表由于强风所蚀下降了一半多,以致现在仍为不毛之地。
According to Mr. Hou Renzhi's research, Ulanbuh Desert in China was also caused by cutting down forests and green plants. Before the reclamation in the Han Dynasty, it was an endless steppe, and the Yin Mountains were covered by forests. At the beginning of the reclamation in the Han Dynasty, Shuofang Prefecture was established, with 6 counties under its jurisdiction. Ban Gu, a historian of the Eastern Han Dynasty, recorded that there were no wars for several generations, the population was large, and cattle and horses were scattered in the wild. At the height of the Han Dynasty, the population was more than 136,000, while there were only more than 7,800 residents in the Later Han Dynasty. Reclamation destroyed the vegetation. And after the local rebellion, the Han people retreated so the reclamation area was deserted. The erosion of land that was no longer covered by vegetation accelerated, the surface sedimentary clay was peeled off by strong winds, and the gravel fluttered with the wind, eventually leading to the formation of deserts. The bottom of the coffin unearthed from the Han Dynasty tomb in the desert is more than half higher than the surface outside the tomb, which shows that the surface here has fallen by more than half due to strong winds, so that it is still a barren land.

我国东部科尔沁地区,在宋朝还是“地沃宜耕种,水草便畜牧”的好地方,至金代由于过度放牧和滥伐使草场退化。明末清初,这里战火未及,人们又疏于耕种, 因而有短暂的复苏。19世纪后期,清政府为了增加财源,实行放荒招垦,仅1907年一年,王公贵族在科尔沁右翼中旗放荒8万多公顷,净收入白银23. 8万两。无极限的索取、过量的垦殖后又因天然肥力不足而弃耕。但,草原植被已破坏殆尽,风蚀之后沙质沉积层掀起,肥沃的草原成了今天的沙地。
In the Song Dynasty, The Horqin region in eastern China was still a good place for farming with its fertile land, and for animal husbandry with its abundant water and grass. But in the Jin Dynasty, grassland was degraded due to overgrazing and deforestation. In the late Ming Dynasty and early Qing Dynasty, the war had not yet reached here, and people neglected to cultivate here, so the ecological environment here had a brief recovery. In the late 19th century, in order to increase financial resources, the Qing government implemented land reclamation. And in 1907 alone, the nobility distributed more than 80,000 hectares of land to the right wing of Horqin, with a net income of 238,000 taels of silver. After being unlimitedly exproptiated and over-cultivated, these wastelands were abandoned due to insufficient natural fertility. However, grassland vegetation has been completely destroyed, and sandy sediments have been lifted after wind erosion, and fertile grassland has become today's sandy land.

古老而神秘的中美洲文明的瑰宝一玛雅文明从热带森林中崛起,到250年时,玛雅文化、建筑、人口达到鼎盛时期,科学的发达甚至使当今寻找玛雅遗迹的人都感到惊奇。然而,因为森林破坏造成环境恶劣,800年,玛雅文化开始崩溃,不到 100年时间几乎人烟绝迹,世人惊呼:玛雅文明在ー个晚上消失了!
As the treasure of Central American civilization, the ancient and mysterious Maya Civilization rose from the tropical forest. By 250 AD, the culture, architecture and population in Maya reached their peak. What's more, the development of science in Maya even surprised people looking for Mayan relics today. However, due to the harsh environment caused by forest destruction, the Mayan culture began to collapse in 800 AD. In less than 100 years, it was almost extinct. And the world exclaimed that the Maya Civilization disappeared in one night!

1987年早春,大旱。长江不再是长江,浅浅地更加浑浊地沉重地流经武汉,像一条浑浊的小河。武汉三镇的人们大开眼界:长江几乎江底朝天了,长江大桥八个大桥墩,只有三个尚在水中,其余五个都赤裸在春天的阳光里。孩子们在江滩上追逐,一片片的泥沙,ー堆堆的乱石,先前因为江水掩盖了一切,现在人们看见了,长江的河床正在不断抬高,淤积了越来越多的泥沙。长江,水的源泉。也是沙的源泉。不敢想象的是,如果这ー场干旱继续延长,或者每年出现,中华民族的又一根命脉会不会堵塞?在堵塞之后,这些泥沙会不会泛起,在铺天盖地的狂风中,武汉三镇有没有可能被掩埋?在原先的鱼米之乡、中国的腹地会不会出现沙漠瀚海?
The Yangtze River was no longer the abundant Yangtze River of the past. It flowed shallowly through Wuhan with a heavy turbidity, like a turbid stream.
To the shock of the people in the three towns of Wuhan, the Yangtze River was almost drying up, and only three of the eight piers of the Yangtze River Bridge were still in the water, and the remaining five were naked in the spring sun. Children chased each other on the beach. Patches of mud and sand, piles of rubbles, previously hidden by the river, were visible. The riverbed of the Yangtze River was constantly rising, silting up more and more sediment.
The Yangtze River, the source of water, is also the source of sand. If this drought continues to prolong, or if it appears every year, will another lifeline of the Chinese nation be blocked? After the blockage, will these sediments rise? And in the overwhelming wind, is it possible that the three towns of Wuhan will be buried? Will there be deserts in the land of fish and rice? These consequences above are too serious to imagine.

黄河的水土流失前文已经写过,长江在今年春天使武汉人看到的那一片白色的沙土,却只是它全年水土流失面积36万平方公里中的一点!全国水土流失面积已从共和国成立初期的!16万平方公里扩大到153万平方公里,约占国土总面积的1/6〇每年流失土壤50亿吨,等于在全国的耕地上削去 1厘米厚的肥土层,流失的氮磷钾相当于4000多万吨化肥,接近目前全国化肥的年产量！这些可以测算的数字足以使中国人惊心动魄,而数字以外所包含的灾难却是要从现在开始的几代人来体验的,那就是土地沙化面积的扩大。
The soil erosion of the Yellow River has been written before. The white sand that Wuhan people saw in the Yangtze River this spring is only a fraction of the 360,000 square kilometers of soil erosion of the Yangtze River a year. The area of soil erosion in the country has expanded from 1.16 million square kilometers in the early days of the People's Republic of China to 1.53 million square kilometers, accounting for about one-sixth of the total land area. The annual loss of 5 billion tons of soil is equivalent to cutting off a 1 centimeter-thick layer of fertile soil on the country's arable land. The loss of nitrogen, phosphorus and potassium is equivalent to more than 40 million tons of fertilizer, which is close to the current annual output of fertilizer in the country. These measurable numbers are enough to make Chinese thrilling, but the disaster beyond the numbers will be experienced by generations from now, that is, the expansion of the desertification area of the land.

我国的沙漠及沙漠化土地,在共和国成立初期为10亿亩,至今已扩展到19.5 亿亩,占国土面积的13.6%。在这扩大的9.5亿亩沙漠化土地中,草场占7.7亿亩,耕地1.8亿亩。就在我们为了国事家事公事私事,为了自己和儿子孙子占房提干入党挤进第三梯队而忙忙碌碌时,眼下1亿亩耕地和全国1/3的天然草场,正面临着沙进人退的威胁。中国土地沙漠化的速度,正以每年1000万亩的面积居于世界领先地位!
The desert and desertification land in China has expanded from 1 billion mu in the early days of the People's Republic of China to 1.95 billion mu, accounting for 13.6% of the country's land area. Of the 950 million mu of desertified land expanded, 770 million mu are grassland and 180 million mu are arable land. At a time when we were busy with state affairs, family affairs, public and private affairs, 100 million mu of cultivated land and one-third of the country's natural grassland are facing the threat of sand invasion and people retreating. The speed of desertification in China is leading the world with an area increase rate of 10 million mu per year.

面对这样一番情景,我时常怀疑这是梦——失去森林之后黄河与长江的愤怒的两种表现:或是让土地龟裂或是让洪水淹没乡村、城市,其结果都是沙漠的出现。沙漠在推进。沙漠在吞噬ー个山头。沙漠在吞噬一片草原。沙漠在吞噬ー处村庄。沙漠的吞噬有时借助着风,有时却是无声的,在人们的梦里。沙漠没有梦只有目标,谁要说沙粒不团结谁就是蠢驴,沙漠是ー支组织得极好的进退有序的专与人类为敌的队伍。它先前的蛰伏极有耐性是因为它熟知人类的德行中的贪婪和欲望,人类太爱护自己太贪财,人类迟早会把树砍光的。在小树还没有长起来之前, 它们出发了,不动干戈却能让千里沃野成为不毛之地,进而它们窥视着已隐约可见的城市,城墙早已拆光,人们依旧在寻欢作乐,在它们前进的道路上,正是人类充当了它们的开路先锋,它们没有比听见砍伐之声更加兴高采烈的了 ,这意味着树木正在倒下,道路已经开通……
In the face of such a scene, I often suspect that it is a dream--The two manifestations of the anger of the Yellow River and Yangtze River after the loss of forests are either the cracking of the land or the flooding of the countryside and cities, and the result of the two is the emergence of deserts. The desert is advancing. The desert is devouring a mountain. The desert is devouring a prairie. The desert is devouring villages.The engulfing of the desert, sometimes accelerated by the wind, sometimes silently takes place in people's dreams. The desert has no dreams, but only goals. Whoever says that the grains of sand are not united is an ass because the desert is a well-organized and orderly team that is dedicated to fighting against humans. Its previous patient wait is due to its familiarity with human greed and desire that human beings love themselves so much and they are so greedy for money that sooner or later they would cut down all the trees. Before the trees could grow, the desert begins to advance, and it effortlessly turns the wilderness into a barren land. Then the desert aims at the city that is looming, where the walls of trees have been torn down. People are still looking for fun, and on the path of the desert, it is human beings who act as its pioneers. There's nothing more cheerful to the desert than hearing the sound of felling, which means that trees are falling, and roads have been paved...

人,可以局部地治理沙漠,却无法从根本上抵挡沙漠。人也绝没有伐木时的勇气。凡是沙漠前进的地方,人类便逃遁。逃遁的路上倘若有树,照样砍。终于有一天,我们的后人无处可逃,不再发疯似的从日本、西欧进口高级轿车, 而是赶紧从非洲买来骆驼,驼峰将成为新的时髦,重新去踏出一条丝绸之路……
People can partially control the desert, but they cannot fundamentally resist the desert. Man does not have the courage to resist the desert like he did when logging wood.
Wherever the desert advances, man flees. If there were trees on the way to escape, people cut them down. Finally, one day, our descendants have nowhere to escape, and they no longer import high-end cars from Japan and Western Europe like crazy, but hurry to buy camels from Africa to re-embark on a Silk Road...

我真的做了一个梦。在楼兰古城。一位挖掘女尸的考古学家,我的同乡上海人,20世纪50年代北京大学毕业的高オ生、我的大师姐。我跟着她ー起挖掘一具女尸,挖掘历史的一个碎片,挖掘ー个噩梦。“黄沙百战穿金甲,不破楼兰终不还〇”我念着这两句诗壮胆。沙漠。风蚀土堆。露出地面的云母石。罗布泊,当年一个烟波浩渺的内陆湖,因为水源枯竭现在滴水不存。没有水的湖是死去的湖,只有死一般的沉寂,而且它已成为这一大片沙漠上黄风的归宿。在ー个陡坡上,有外露的已经风干的树枝和芦苇秆。我想起了这里原先的树木和水草,芦苇是只能生长在河边泽国的。女考古学家却由此发现了一个古罗布泊人的墓葬,一具女干尸,尖下萩,深陷的眼窝,高而尖的鼻子,薄薄的嘴唇紧闭着,真美!女尸的上身裹在一条手织的羊毛布里,下身围着ー块羊皮,头戴羊皮小帽,帽子上还插着两根雁翎。墓穴里还有草编的夢筐及篓子。这是ー个少数民族的劳动妇女,如果她活着,现在是3900岁的高龄,她死的时候40多岁,因而现在看来还是风韵犹存的。另一个奇迹是,女尸身上的虱子作为当今世界最稀有的寄生虫标本也保存下来了,连毛都是完整的。我真希望女尸能重启朱唇,说说3900年前的楼兰,城内纵横的街巷,酒楼小肆,还有佛塔下前来朝拜的各路高僧,由楼兰走向内地的来自波斯、印度、大月氏、叙利亚的使者。
I really had a dream in the ancient city of loulan. I followed my senior sister, an archaeologist who excavated female corpses, my fellow villager, a talented student who graduated from Peking University in the 50s of the 20th century, to dig up a female corpse, dig up a fragment of history, and dig up a nightmare. I read the two poems "though the armor torn in constant desert wars, our men wouldn't come back till they beat the loulans" to encourage myself. There was desert, wind-eroded mounds, and mica stones that were above the ground. Lop Nur Lake, a vast inland lake in the past, dried up due to the exhaustion of water sources. A lake without water is a dead lake with dead silence, and it has become the home of the yellow wind in this vast desert. The exposed dried branches and reeds on a steep slope remind me of the trees and water plants that used to be here, of which reeds can only grow in waterfront countries. My senior sister found a tomb of the ancient Lop Nur people, which contains a beautiful female mummy with pointed chin, deep sunken eye sockets, high and pointed nose, and thin closed lips. The upper body of the female corpse is wrapped in a hand-woven wool cloth, and the lower body is wrapped around a piece of sheepskin, and she wears a small sheepskin hat with two goose feathers inserted into the hat.
There are also straw baskets in the tomb. She is a working woman of an ethnic minority, and if she were alive, she would now be 3900 years old. She was in her 40s when she died, so she still looks beautiful today. Another miracle is that the lice on the female corpse have been preserved as the rarest parasite specimens in the world today, and even the hair of the lice is intact. I really hope that the female corpse can reopen her mouth and talk about Loulan 3,900 years ago, the streets and alleys, and the restaurants and shops in the city, and the various monks who came to worship under the pagoda, and the envoys from Persia, India, Kushan, and Syria who went from Loulan to the mainland.

后来,晋代高僧路过这里,寻访楼兰不遇,他实录的这儿是“恶鬼热风,遇者皆死,无ー全者,上无飞鸟,下无走兽” 。楼兰已经被沙漠埋葬。而波光水影、芦苇摇曳、水草丛生的罗布泊也已成了“恶鬼热风”的地盘!为什么美好的事物总是短暂的?为什么青青的草地总是脆弱的?为什么邪恶如沙漠却能横行无阻,侵吞ー个古城不算还要风化一个湖泊? 我问女尸。我问骆驼。我问天我问地我问昆仑山我问孔雀河。我问楼兰残剩的佛塔。我问彩色壁画的痕迹。一切都是沉默的,只有风沙的肆虐。木鱼声,诵经声,祈祷声,我佛慈悲,怎么连你也给埋葬了呢?
Later, an eminent monk of the Jin Dynasty passed by here to search for Loulan but failed. His description of this place is that evil spirits are often rampant in the desert, hot winds are raging, and pedestrians who encounter them will surely die, and no one will be spared. There are no birds in the sky and no beasts on the ground. Loulan has been buried in the desert. And Lop Nur Lake with abundant water and grass in the past has also become the territory of evil ghost and hot wind.
Why are beautiful things so fleeting? Why is the green grass always fragile? Why can such an evil desert still run rampant and encroach on an ancient city and then weathering a lake? I ask the female corpse. I ask the camel. I ask heaven, I ask earth, I ask Kunlun Mountains, and I ask Kongqi River. I ask the remaining pagodas in Loulan. I ask the traces of colored murals. Everything is silent, only the wind and sand is raging. My Buddha mercy, how come even the sound of temple blocks, chanting, and prayer is also buried?

一束残存的木简。依稀可见的是魏晋时期西域长史府属官和屯田垦边将士所写的文书档案。祖宗们实在想不到,屯垦的丰收给后人留下的是沙漠和废墟!为了种粮,红柳砍光了,胡杨砍光了,芦苇砍光了。女尸的无言是在说还用得着说吗? 3900年前,她的墓坑里有树枝、芦苇、草编的篓筐,那时候有树有草有水。她身上的羊毛和羊皮告诉后人,那时候的罗布泊湖边,饮水的牛羊是悠然自得的,罗布泊里倒映着天上的白云,在夜晚,则是一湖碎了的星光月色,是流动着的湖底的水晶宫殿……女尸的帽子上插着两根雁翎,那时天上的飞鸟也一定和人很亲,它们在湖畔的水草丛中驻足,然后再飞向自由的蓝天……
The remaining inscribed wooden slips show the documents wrriten by Officials of Protectorate of the Western Regions and land reclamation soldiers stationed in the frontier in Wei and Jin dynasties. The ancestors could not have imagined that the harvest of reclamation left deserts and ruins for future generations! In order to grow grain, the rose willows were cut down, the populus euphratica trees were cut down, and the reeds were cut down. The silence of the female corpse shows that everything now makes people speechless. 3900 years ago, there were branches, reeds and straw baskets in her grave. At that time, there were trees, grass and water in Loulan.
The wool and sheepskin on her body shows posterity that at that time, the cows and sheep leisurely drank water by Lop Nur Lake. Lop Nur Lake reflected the white clouds in the sky, and at night, it was a lake of glittering stars and moonlight, like a crystal palace at the bottom of the flowing lake... The two goose feathers inserted in the hat of the female corpse indicate that the birds in the sky must have been very close to people at that time, they stopped in the water plants on the shore of the lake, and then flew to the blue sky of freedom...

一切都不是想象。罗布泊畔的女尸实际上是一幅楼兰当年的风俗图。绿色的丛林。清澈的湖水。飞翔的大雁。丛生的野草。在这一切自然景观的掩映下,是楼兰,是古罗布泊人的居住地,是平静、富足而又充满着宗教色彩的西域风光。当屯垦兴起,绿色渐少,古罗布泊人生活的平静被打破了,可是谁也不知道这最终意味着什么。女尸地下有知,她终于没有弄明白为什么忽然间她曾希望来生转世仍然去耕耘的土地没有了!罗布泊也没有了!她曾多少次在湖边顾影自怜, 娇羞而又自豪地看着湖水中的自己,把雁翎斜插在羊皮小帽上……
Everything is not imagination.The female corpse on the bank of Lop Nur Lake is actually a picture of Loulan in the past with green jungle, clear water, flying geese and clumps of weeds.Under the shade of all the natural landscape, it was Loulan, the residence of the ancient Lop Nur people, and the scenery of the peace and Western Regions was full of religious colors. When the reclamation rose and the green faded, the peace of life of the ancient Lop Nur people was broken, but no one knew what this means in the end. The female corpse knew all this, and she didn't understand why all of a sudden, the land she had hoped to cultivate in the next life was gone, and Lop Nur Lake was also gone. She used to look at herself by the lake, looking at herself in the lake with shame and pride, and sticking the goose feather diagonally into the sheepskin hat...

楼兰,你知道吗?从你被埋葬以后,风沙四时不断。沙漠一天一天在扩大。人类ー天一天在退却。而且,还有人在砍树,把胡杨林当作柴火烧掉。沙漠已经把楼兰的后人赶到了昆仑山下。人们会去昆仑山砍树吗?沙漠会把昆仑山吃掉吗?在沙漠的进逼面前,人类当然不是完全无所作为的。只是我们不要再以征服者的姿态出现,而要以诚挚的善良之心去谅解自然体贴自然,为我们已经作了孽的祖宗赎罪,为我们将来的子孙造福。把真、善、美还给大自然,大自然将会给我们更多的真、善、美!
Loulan, do you know that since you were buried, the wind and sand have been blowing all the time? The desert has been expanding day by day. Human beings have been retreating day by day. Moreover, some people have been cutting down trees and burning the populus euphratica trees as firewood. The desert has driven Loulan's descendants to the Kunlun Mountains. Will people go to Kunlun Mountains to cut down trees? Will the desert devour the Kunlun Mountains? In the face of the advance of the desert, human beings are certainly not completely inactive. We should no longer appear as conquerors, but understand nature with sincere kindness to atone for our ancestors who have committed iniquity, and to benefit our future descendants. Restoring nature with truth, goodness and beauty, and nature will give us more truth, goodness and beauty!

河北与内蒙古交界处的塞罕坝林场,坝上草原。这一片90万亩的森林4亿棵树,集结在塞外,那么年轻那么朝气蓬勃。与森林相邻的草原上牧草青青,黄羊无所顾忌地飞跃而去,鸽子花、断肠草、喜鹊花、虞美人这些美丽的小花与高大的落叶松、樟子松、云杉、水杉ー起生活着,共同享受着阳光和空气,以及从滦河源头流出的汩汩清水。白天,我第一次看见天那么蓝。夜晚,我第一次看见月亮那么大、星星那么亮。更使我震惊的是,这是一片人造森林。也就是说这90万亩林地在造林之初, 是ー锹ー锹挖出来的;这4亿棵树是在30个年头里一棵ー棵种下去的。为了这ー片森林,先是1956年创建小型林场的近百人,到现在的1584人,从住“干打垒”开始,每年大雪封山8个月,日夜与树木做伴哺育而成的。林场的工人说:谁不怕苦呢?人要不去侍弄树树就长不起来,要是没有这一片森林,坝上草原就保不住,滦河源头没有了森林和草原,水土流失势在必然,风沙淹没北京和天津不过是迟早而已。既然不可能大家都去北京登龙庭、做大官、享清福、遛弯子、提鸟笼,“那就我们在这里干吧,苦是绝对的,乐也有,看着这一片森林闻着这清香,人舍不得树,树也舍不得人” !
On the border between Hebei and Inner Mongolia, there is the Saihanba Forest Farm and the grassland in Saihanba. This 900,000-mu forest with 400 million trees is so young and vigorous. On the grassy grassland adjacent to the forest, Mongolian gazelle leap freely, and the beautiful flowers of Davidia involucrata Baill, graceful jessamine herb, magpie flower and corn poppy live together with the tall larch pine, pinus sylvestris, spruce and metasequoia glyptostroboides, enjoying the sunshine and air together, as well as the gurgling water flowing from the source of Luanhe River. During the day, for the first time I saw the sky so blue. At night, for the first time I saw the moon so big, the stars so bright. What shocked me even more was that the Saihanba Forest is a man-made forest. That is to say, the 900,000 mu of forest land was dug out by the spade at the beginning of afforestation and these 400 million trees were planted one by one over 30 years. At first, there were nearly 100 people who set up small forest farms in 1956. And now there are 1,584 people work for the forest. All of these people lived in loess houses when the mountain was closed by heavy snow for eight months, and spent their days and nights with trees and nursed them. The workers of the forest farm said, " Who is not afraid of hardship? Without man's help, trees would not grow. Without the forest, the grassland would not be preserved, and without the forest and grassland at the source of the Luan River, soil erosion would be inevitable, and it would be only a matter of time before the wind and sand flood Beijing and Tianjin. Since it is impossible for everyone to go to Beijing to be the emperor or a high-ranking official, and to enjoy lifes, take a walk, and walk birds, then we work here. Suffering is inevitable in work, but there is also happiness. Look at this forest and smell the fragrance, you will find that people can not bear to give up trees, and trees also can not bear to give up people!"

我走在森林中间,在这绿色王国里我必须小心翼翼地走路,唯恐损害了这林中有的还只是刚刚长大的像孩子一般稚嫩的小树。林中没有风,比站在坝上草原温暖多了。厚厚的落叶,拨开落叶,还能见到久远年代留下的残存的树根,半已枯朽半已风化,却留着这点痕迹在这新生的林中不肯离去。场长告诉我,在清朝康熙年间这里还是一大片原始森林,1690年,木兰秋幸时康熙曾策马从承德行宫来这里射鹿。道光年间清政府为了增加财政收入开始砍伐,到清朝没落时这一片原始森林已荡然无存,ー个连栋梁也不要的皇朝也就不复存在了。
In the green kingdom of the forest, I had to walk carefully to avoid damaging the trees as fragile as children in the forest. There was no wind in the forest, much warmer than standing on the grassland. Moving the thick fallen leaves in the forest aside, there were remnants of the roots left many years ago, half withered and half weathered, but they still kept this trace in this newborn forest and refused to leave.
The director of the forest farm told me that during the Kangxi period of the Qing Dynasty, it was still a large primeval forest, and in 1690, during a hunting event, Emperor Kangxi came here on horseback from the Chengde Palace to shoot deer. In the reign of Emperor Daoguang, the Qing government began to cut down trees in order to increase its fiscal revenue. By the time of the decline of the Qing Dynasty, this primitive forest had disappeared. And the Qing Dynasty that did not even cherish the roof trees ceased to exist.

1957年筹建小型林场时,坝上草原已经开始退化,原始森林消失之后的天气、温度的变化,使很多飞禽走兽哀鸣着离去,在流浪中寻找不为人知的新的归宿……场长说:“有了森林,一切都回来了,飞的走的开花的不开花的!”这90万亩森林使河北、内蒙古的一大片地域处于绿色的保护之下,草原、耕地、乡村、城镇。风沙被锁在远处,在绿色发达时它们也只好后退!
In 1957, when the small forest farm was prepared, the grassland had already begun to degenerate. The change of weather and temperature caused by the disappearance of the primitive forest made many birds and animals leave whining and look for a new home in the wandering.
"With the forest, everything comes back, including flying animals, walking animals, flowering plants and non-flowering plants," said the director.
This 900,000 mu of forest has protected a large area of Hebei and Inner Mongolia, including grasslands, arable land, villages and towns. The wind and sand were blocked in the distance, and they had to retreat when the green developed!

夜晚,这里的秋风已经是寒冷的了,我裹着场长借给我的棉大衣,信步走去看滦河源头。那是ー处方圆不过十多米的水坑,水声淙淙不绝。我把手伸到水里,冰凉而清爽,深不过尺许,而更深处的地层中的奥秘却是无法探测的了。我的周围是无边的草原,那高高耸立起的一片梦ー样的黑色是森林,这月上中天的时候,草与树正在承接着天上的露水……我曾经感叹过:引滦入津的工程已经载入史册,可是那些保护滦河源头的人呢?那些种植了 4亿棵树木的人呢?那些造出了森林的人呢?
At night, the autumn breeze here was already cold, and I wrapped myself in the cotton coat lent to me by the director and walked to see the source of the Luan River. It was a puddle with a diameter of more than ten meters with endless sound of water. I put my hand into the water, which was cold and refreshing, no more than several feets deep, but the mysteries in the deeper strata could not be detected. I was surrounded by boundless grasslands, and the towering dream-like blackness is the forest. When the moon rose in the middle of the sky, grass and trees were receiving the dew from the sky. I once lamented that the project to divert the Luan River into Tianjin has gone down in history, but what about those who protect the source of the Luan River? What about the people who planted 400 million trees? What about those who made the forest?

在中国,有砍树的也有种树的。砍树的人要比种树的人多得多。种树要比砍树难得多。砍树带来的祸害多。种树带来的福音多。这些道理之简单接近于小学一年级算术课本中的“ 1 +1 =2 ”。然而,我们总是不会演算。
In China, there are people who cut down trees and people who plant trees. Many more people cut down trees than plant them. Planting trees is much harder than cutting them down.
Cutting down trees brings many disasters. Planting trees brings many blessings. These truths are as simple as one plus one equaling two in a first-grade arithmetic textbook.
However, we even can't calculate such a simple formula.

这是一群面对着沙漠与黄河进逼的科技工作者,常年在这里工作的只有五个。吐鲁番自古就有“火州”之称,一年中气温高达35マ的有100天,高于40マ的酷热有40天。大风、高温、干旱形成了异常剧烈的风沙流,风沙袭来,禾苗一概被埋没, 井渠顿时消失,房屋也能轻而易举地被推倒,人们望沙兴叹节节后退。在这儿治理沙漠确实是不同寻常的,几乎是无望的,因为沙漠实在太辽阔了,黄风实在太猛烈了,那种干燥那种窒息那种荒凉只使人想起死亡和地狱。1973年,治沙站在寸草不生的沙地上种20000棵胡杨树,结果只活了 1棵,这也就是说在这一片沙漠瀚海中,对于树木来说生的机会是1/20000 !沙漠实在想不到的是,这五个科技工作者和他们的同伴一起,在沙窝里一蹲五年,寻找能与大漠黄风抗衡的先锋树种,又摸索出了以坎儿井冬季存水为灌溉水源的方法,到!980年时便奇迹般地在沙海中种出了 5000亩沙拐枣灌木林。5000亩树木! 5000亩绿色!对于吐鲁番的昨天来说,这是痴人说梦一般的天文数字呀！
There are a group of science and technology workers facing the desert and the Yellow River, and only five of them work here all year round. Turpan has been known as the "Fire State" since ancient times, with 100 days of a year when the temperature is as high as 35 °C, and 40 days when the temperature is higher than 40 °C. Strong wind, high temperature and drought have formed an unusually violent sandstorm flow. When the sandstorm stroke, the seedlings were buried, the wells and canals disappeared immediately, the houses could be easily pushed down. Therefore, people could only sigh at the sand helplessly and retreat. It was indeed unusual, almost hopeless, to control the desert here, for the desert was so vast, the yellow wind so violent, and the dryness, the suffocation, the desolation only reminded one of death and hell. In 1973, the sand control station planted 20,000 populus euphratica trees on the barren sand, but only one survived. That is to say, in the desert, the chance of survival for trees is 1/20,000!
What the desert really did not expect was that these five scientific and technological workers and their companions spent five years in the desert finding a pioneer tree species that could compete with the yellow wind of the desert, and exploring a way to use groundwater storage in winter as an irrigation water source. By 1980, they miraculously planted 5,000 acres of sand jujube shrubs in the sea of sand. These 5,000 acres of trees, 5,000 acres of green, is an astronomical amount for Turpan in the past!

此外,还有一座占地200亩的沙漠植物园,有沙漠植物145种,植物园已向和田、石河子、伊犁、内蒙古、甘肃推广固沙植物1〇余种,提供苗木100万株。也就是说,在科学和知识分子的献身精神面前,会有更多的绿色出现,这也是人类唯一可以从沙漠的进逼中挣脱的希望之所在。客观地说,这样的希望得来何等不易,而我们面临的巨大的困惑却是:制造沙漠的人远比治理沙漠的人多得多!
In addition, there is a desert botanical garden covering an area of 200 mu, with 145 species of desert plants. The botanical garden has promoted more than 10 species of sand-fixing plants to Inner Mongolia, Gansu and Xinjiang including Hotan, Shihezi and Yili, providing 1 million seedlings. In other words, the dedication of intellectuals will bring more green, and it is the only hope that mankind can break free from the advance of the desert.
Objectively speaking, such hope is hard-won, but the great confusion we face is that there are far more people who make deserts than control them!

林中散步
Walking in the Forest

我走在天目山的森林中。我的思绪是纷乱的,从罗马俱乐部、林赛科学院,一直到黄河故道的昔日与今日,楼兰和玛雅文化还有罗斯福总统,中国的森林大火,黑龙江的痘猪肉,促使罗斯福制止砍伐的报纸和记者,不让进入大兴安岭的中国的作家,开大会做报告哼哼哈哈不知所云的人,大熊猫呼救森林告急,长江和黄河里日夜奔流着中华民族的血液
Walking in the forest of Tianmu Mountains, I thought of many things, from the Club of Rome, the Lindsay Academy of Sciences, to the past and present days of the Yellow River, Loulan and Mayan culture and President Roosevelt, China's forest fires, the pork containing parasite larvae in Heilongjiang, the newspapers and journalists who prompted Roosevelt to stop the felling, the Chinese writers who were not allowed to enter Daxing'an, the people who did not know what they were talking about when giving a report at the conference, the giant pandas calling for help in the forest, the blood of the Chinese nation flowing day and night in the Yangtze River and the Yellow River...

一片飘落的枫叶。森林中的日历告诉我:今天是1987年10月20日。晚上,《新闻联播》之后的一个很受欢迎的节目是:《历史上的今天》。这是ー个多事的世界,我们继承的是多事的历史,而正在创造的也是多事的现实。每ー天都值得纪念值得回顾。五大洲四大洋。战争。灾害。政治上的风云人物,生生死死。超级大国,核爆炸,火箭登月。军事政变。争权。争利。上台下台。明杀暗杀。上了台的被人赶下台,赶下台的想再上台。学生示威,工人罢エ。大熊猫交配。埃塞俄比亚灾情日益严重,举着空碗的不再走得动路的黑人孩子正用他们愈来愈陌生的、恍惚的目光看着这无论如何也看不透的世界……
等等,不一而足。
A falling maple leaf, the calendar in the forest, tells me that today is October 20th, 1987. In the evening, a popular program after News Broadcast is Today in History.
This is an eventful world. What we are inheriting is eventful history, and what we are creating is also eventful reality. What happened every day are worth remembering and recalling, such as five continents and four oceans, wars, disasters, political figures, superpower, nuclear explosions, rockets landing on the moon, military coups, fight for power and profit, rise and fall, open murder and assassination, People who are constantly struggling in the political arena, student demonstrations and workers' strikes, mating of giant pandas, the growing disaster in Ethiopia, the black children who are holding empty bowls and no longer walking looking at this world that they cannot see through with their increasingly strange, trance-like eyes and so on.

有没有被人类忘却的纪念?或者竟是被人类抹杀的纪念?史前文明中无与伦比的光辉的里程碑一4亿2000万年前由海洋出发的植物第一次登陆,开创了地球上不再荒芜一片的绿色新纪元ーー为人类奠定了可以生存、发展的最好的环境。遗憾的是随着一次又一次技术革命浪潮的冲击,对生态环境的破坏日甚一日,森林因为其木材的价值大而最先遭到破坏。那么,人类是想让地球回到植物登陆以前的荒芜中去吗?
Is there a memory forgotten by mankind or erased by mankind? An unparalleled milestone in prehistoric civilization-- the first landing of plants from the ocean 420 million years ago ushering in a new green era in which the earth is no longer barren – laid the best environment for human beings to live and develop. Unfortunately, the impact of the technological revolution is increasingly damaging the ecological environment, and the forest is the first to be destroyed because of the value of its timber.
So, do humans want to return the Earth to the barrenness before the plants landed?

正如罗马俱乐部所指出的那样,在目前这个人类的全球王国时代,人类的知识在不断扩展,知道的事情越来越多,但是对于自己生存环境的业已变化却又知之甚少。这是近乎自杀性的无知!而同时,如同托夫勒所言,关于今日之世界上的科学和技术的发展及它的负效应,“可以毫不夸张地说,从来没有任何ー个文明,能够创造出这种手段,能够不仅摧毁ー个城市,而且可以毁灭整个地球。也从来没有整个海洋面临中毒的问题。由于人类贪婪或疏忽,整个空间可以突然一夜之间从地球上消失。从未有开采矿山如此凶猛,挖得大地满目疮痍。从未有过头发喷雾剂使臭氧层消耗殆尽,还有热污染对全球气候造成巨大影响” 。
As the Club of Rome has pointed out, in the age of the global kingdom of mankind, as human knowledge expands, people know more and more but know little about the changes in their living environment, which is almost suicide idnorance. At the same time, as Toffler put it, with regard to the development of science and technology in today's world and its negative effects, "it is no exaggeration to say that no civilization has ever created such means, capable of destroying not only cities, but the entire planet. Nor has the entire ocean ever faced the problem of poisoning. Due to human greed or negligence, entire spaces can suddenly disappear from the earth overnight. Mining has never been so ferocious, digging the earth devastated. No hair spray has ever depleted the ozone layer, and heat pollution has had a huge impact on the global climate."

托夫勒是危言耸听吗?不是!看ー看绝对是不完全统计的1987年的中国和世界的灾难——早春,西欧为严寒和风雪困扰。中国干旱。兴安岭特大火灾。希腊夏天高温,无处躲藏的人想方设法寻找水和树。
孟加拉国洪水泛滥。哥伦比亚塌方。海湾风云变幻,战火不断。秋天,中东地区接连发生洪水、风暴、地震等自然灾害。战火不断的黎巴嫩贝卡东部地区暴风时速达113公里。埃及连降大雨,威胁着阿斯旺大坝。世界的各个角落都在惊呼:地球变了！气候反常了！
Is Toffler an alarmist? No! According to incomplete statistics, many disasters occurred in China and the world in 1987.
In early spring, Western Europe was plagued by cold and snow.
There was a drought in China. The Xing 'anling catastrophic fire broke out. In Greece, the summer was hot, and people with nowhere to hide tried to find water and trees.
Bangladesh was flooded. There was a landslide in Colombia. The Gulf was in a state of flux, and wars are constantly raging. In the autumn, natural disasters such as floods, storms and earthquakes occurred in the Middle East. Torrential winds reached 113 kilometers per hour in the eastern Bekaa region of Lebanon, where fighting continued.
Heavy rains in Egypt threaten the Aswan Dam. Every corner of the world is shocked that the earth has changed and the weather is abnormal.

我问森林,森林沉默。我想起了 1853年6月,新英格兰的植物学家和荒野考察家亨利・戴维・索罗的一段话:“如果一个人由于热爱森林而在林子里散步,消磨他的光阴,他将被看作是ー个游手好闲的人;但是如果他作为ー个投机者,整天在森林里砍掉那些树木, 却会被认为是勤劳和有魄力的一让大地提前变光头!”
I asked the forest, but the forest was silent.I am reminded of a passage in June 1853 written by Henry David Thoreau, an American botanist and wilderness explorer that "If a man spends his time walking in the forest because he loves it, he will be regarded as a wanderer; But if he, as a speculator, cuts down those trees in the forest all day, he will be considered industrious and courageous to make the earth bald in advance!"

恩格斯的话要更直截了当ー些,他说:“美索不达米亚、希腊、小亚细亚以及其他各地的居民,为了想得到耕地,把森林都砍光了,但是他们梦想不到,这些地方今天竟因此成为荒芜不毛之地,因为他们使这些地方失去了森林,也失去了积聚和贮存水分的中心。”恩格斯所说的美索不达米亚平原,即是笔者在前文写过的古巴比伦文明的发祥地。这个文明是如何毁灭的,恩格斯的记载已颇为形象了。先人们归去已很久了,可是在任何一片深林中都埋着他们先前说过的话,静静地在林中倾听,你ー定能听见。
Engels put it more bluntly that the inhabitants of Mesopotamia, Greece, Asia Minor, and other places cut down all their forests in order to obtain arable land, but they could not have dreamed that these places would become barren today because they have deprived these places of forests, which are the centers for accumulating and storing water."
The Mesopotamian plain mentioned by Engels is the birthplace of the Ancient Babylonian Civilization mentioned by the author in the previous chapter. Engels' records have clearly shown how this civilization was destroyed. It has been a long time since the ancestors left the world, but what they said before are buried in any deep forest, which can be heard today.

不要以为森林就是树木,森林是ー个世界。在这个世界里有各种植物各种昆虫各种飞禽走兽还有地底下埋着的石炭纪森林变成的煤块。在这个同样有高有低有大有小的立体的世界里,树木是绿色大厦的巨大的“柱子”,其他森林生物大半悬挂在这些“柱子”上,高矮的层次使森林世界变得更加深远,无声和宁静则是生命长久的最好的标志,粗糙的树皮包容着极为精细的树木的细胞结构以它的不可思议的为了生存、生长和繁殖而采用的工作方法。森林中常见的杜鹃和绣球花使人想起洞开的窗户、阳台上的鲜花,那些小鸟如同是这个世界的宠儿,也是不倦的歌者,而狮吼虎啸是捍卫这绿色世界的庄严、肃穆及力量的象征。从山外走进山里走进森林,就像跨越了两个世界的界线,树木给生命创造的无比优越的一切光是用脚就能感到一再也没有这样又松又软的土壤了!潮湿而有弹性。深深地呼吸, 疲劳顿消,在树木的清香中心脏更加舒畅、平和,同样的血液常给你更多的活力、更多的想象,你会情不自禁地想到诗歌、音乐与油画。森林里不会有大风,绿色的树冠、树枝ー层ー层地阻挡着,只有小风像孩子的手从你的身上抚摩而过,开始你只听雨声而不见雨滴,只有当叶子湿透时,水オ会滴下,其中的一半却永远也到不了地面。
Don't think that forests are trees, forests are a world where there are all kinds of plants, all kinds of insects, all kinds of birds and animals, and coal lumps from Carboniferous forests buried in the ground. In this three-dimensional world, trees are huge "pillars" of green buildings, and most of other forest creatures hang on these "pillars", and the high and low layers make the forest world more profound. Silence and tranquility are the best signs of longevity, and the rough bark contains the extremely fine cellular structure of the tree with its incredible working methods for survival, growth and reproduction. The azaleas and hydrangeas common in the forest remind people of the open windows, and the flowers on the balcony. The birds are like the darling of the forest world, but also tireless singers. And the lion's roar is a symbol of strengh and solemnity to defend this green world. Walking into the forest from outside the mountain is like crossing the boundary between two worlds, and all the incomparable superiority that trees create for life can feel with your feet-- there is no such loose and soft soil that is wet and elastic anywhere else. Breathe deeply and fatigue will disappear because the heart feels more comfortable and peaceful in the fragrance of the trees, and the same blood often gives you more vitality and more imagination so that you can't help but think of poetry, music and painting. With the green canopy and branches blocking layer by layer, there will be no strong wind in the forest, only a small wind like a child's hand caressing your body. At first you only hear the rain but don't see the raindrops. Only when the leaves are wet, the water will drip down, half of which will never reach the ground.

森林,这是ー个多么平静多么含蓄多么富有的艺术世界!我们有了更多的森林,我们还怕风还怕雨吗?森林不仅使地球美丽,更使地球冷暖适度。是森林的绿色冠冕,是森林的盘根错节给了土地给了人类温存和安全。也蕴含着想象和神话……然而,森林毕竟不是铜墙铁壁,在远处,每ー棵树的被盗伐,这里的树木都会颤抖,更多的落叶飘到了林地上。
The forest is a peaceful, subtle and rich art world! With more forests, are we still afraid of wind or rain? Forests not only make the earth beautiful, but also make the temperature of the earth suitable. It is the green crown of the forest and the roots of the forest that give tenderness and security to land and mankind. And there is also imagination and myth in the forest world. However, forests are not copper walls after all. In the distance, every time a tree is cut down, other trees here tremble, shaking off more leaves to the woodland.

还有无度的往地心深处的开掘。几个常规的数据:矿井的深度一般3-4千米。采矿场深1300米。有些钻井为10千米。全世界一年开采的煤为39亿吨、石油26亿吨、铁矿石35亿吨,矿床采矿总量超过200亿吨,同时疏松的脉岩高于以上数字的3倍!人类在农业生产过程中迁移的土壤为3000立方千米。森林被砍伐之后一年剥蚀的土壤为70亿吨!可以毫不夸张地说,地壳正变得越来越薄!我们的脚下到处是陷阱!
There are also endless diggings deep into the center of the earth. There are several conventional data. Mines are usually 3-4 kilometers deep.
Stopes are 1300 meters deep. Some drill wells are 10 km deep. The world mines 3.9 billion tons of coal, 2.6 billion tons of oil and 3.5 billion tons of iron ore a year. The total amount of mining in the deposit exceeds 20 billion tons, and the number of loose veins is more than 3 times the above figure. 3,000 cubic kilometers of soil are transported by humans during agricultural production. 7 billion tons of soil are eroded a year due to deforestation. It is no exaggeration to say that the earth's crust is getting thinner. There are traps everywhere under our feet.

同样可以毫不夸张地说,在失去森林的保护之后,地球顿时变得脆弱、郁郁寡欢,甚至有点神经质,易于动怒,因为地球自身的失落,地球上的居民你能心平如镜吗?你能怡然自得吗?你能自强不息吗?你能永保平安吗?1974年,西德科学家乌・希普克把地球比作一艘宇宙航船,进而还提出:“地球这个宇宙航船还能有救吗?”希普克说:“在人类宇宙航船一地球一号上,现有36亿乘客,载有5万亿兆吨空气和13亿立方千米的水,其中只有2%是淡水。地球一年的运转速度为每秒 30千米,每年航行10亿千米。它在长期的漂泊中第一次明显表露出死亡危险的征兆。航船负荷过重,一半乘客在挨饿,生命攸关的储备已接近枯竭。”对于希普克的这种地球未来命运的理论,全世界众说纷纭。笔者却以为作为ー个科学家,他发出的警告是真实的而且是及时的。
It is also no exaggeration to say that after losing the protection of the forest, the earth suddenly became fragile, depressed, even a little neurotic and easy to get angry. In the face the loss of the Earth itself, can you remain indifferent? Can you feel comfortable? Can you keep improving? Can you be safe forever?
In 1974, the West German scientist U Hippek compared the Earth to a spaceship, and then asked, "Can the earth, a spaceship, be saved?"
"There are 3.6 billion passengers on board the human spacecraft Earth-1, with 5 trillion trillion tons of air and 1.3 billion cubic kilometers of water, only 2% of which is fresh water. The earth moves at 30 kilometers per second and travels 1 billion kilometers a year. For the first time in its long wandering, it clearly shows signs of the danger of death. The ship is overloaded, half the passengers are starving, and the vital reserves are near exhaustion," said Hippek.
There are different opinions all over the world about Hippek's theory of the future fate of the earth. But the author think that he, as a scientist, gives a real and timely warning to people.

宇航员在空中拍摄的照片生动地展示出地球确实是一艘宇宙飞船,它哺育了人类。截至1987年,地球上的人口已经超过了 50亿！然而,这个小小的星球上的空间并不是无限而是有限的,它所给予人类的资源同样也不是无限而是有限的,这也就决定了:它的承受力是有限度的,它的被索取的能力也是有限度的。它可以献出,而且已经献出了那么多的资源和财富,然而它也需要爱护,需要补充,需要属于它自身的休养生息。超载、超负荷的运行的惨痛教训已经由不久前菲律宾海难事件被空前地证实了。一艘客轮、一艘油轮;客轮上载有超负荷的1000多人,油轮上是8800桶原油; 海上风平浪静,两船相撞了！相撞起火,原油在海上起火,火球不断地腾空飞去,客轮上的人纷纷落水,在海上在原油燃起的火焰中被活活烧死。两艘船都声称有防撞装置,那么多的人死了,观察家却惶惑于找不到肇事者! 谁之罪?
Photographs taken by astronauts in space vividly showed that Earth is indeed a spaceship that feeds humanity. As of 1987, the population of the planet has exceeded 5 billion!
However, the space on this small planet is not infinite but finite, and the resources it gives to human beings are also not infinite but finite, which determines that its endurance is limited, and its ability to be claimed is also limited. It can give, and has given so many resources and wealth, but it also needs love, it needs to be replenished, and it needs its own recuperation. The painful lesson of overloading operation has been confirmed by the recent shipwreck in the Philippines. There was a passenger ship carrying over 1,000 people and an oil tanker carrying 8,800 barrels of crude oil. On the calm sea, the two ships collided and caught fire, and the fireball continued to fly into the air. People on the passenger ship fell into the water one after another, and were burned alive in the flames of crude oil at sea.
Both ships claimed to be equipped with anti-collision devices. So many people died, but the investigators were confused that they could not find the perpetrator! Who is to blame?

海上的轮船如此,天上的飞船呢?还是以森林为例,有计划的间伐和择伐,有计划的种植烧柴用林,等等,我们的林业部门都有过详尽的安排,《森林法》也是周密的,保护森林的呼声已经日益高涨,问题只是:有很多人、很多相关的官员对此却不以为然,滥伐的消息每天都在传来,人类共同的资源,应该属于子孙的财富,或者被惊人地挥霍、浪费,或者被掠夺进ー些人的腰包里。而新技术革命所带来的各种废气、污染在毒害人类的同时也使地球面临着窒息的困境!
Ships at sea have already paid a terrible price for overloading, so what about spaceships in the sky? Taking forests as an example, China's forestry departments have made detailed arrangements for protecting forests, including planned thinning and selective felling, planned planting of forests for burning firewood, and so on. The Forest Law is also thorough, and the call for protecting forests has become increasingly loud. The problem is that there are many people and many officials who do not take it seriously and that the news of deforestation comes every day. The common resources of mankind that should belong to future generations are either squandered and wasted astonishingly, or plundered for personal benifits. And the various exhaust gases and pollution brought about by the new technological revolution not only poison human beings, but also make the earth face the dilemma of suffocation.

人都说很累,殊不知伤痕斑驳的地球更累!人都说孤独,殊不知独往独来的地球更孤独!地球给了我们那么多,我们给了地球什么?我们每ー个人都只有一个母亲,人类共有一个地球。什么时候,人类世界能少一点强权,少ー点争斗,少ー点厮杀,而把地球当作是ー个古朴的自然村,人类中的每一个成员都是普通的村民,小心翼翼地爱护着属于人类的这个自然村的一切?人的一生是短暂的,生命的延续除了生命自身的能力外,还有赖于生存环境的改善。我听见了从世界各个角落传来的呼唤:救救面临危机的全球热带雨林！
People say that they are very tired, but they don't know that the scarred earth is even more tired. People say they are lonely, but they don't know that the earth is even more lonely. The earth has given us so much, but what have we given the earth?
Each of us has only one Mother, and human beings share one earth. When can human beings be less powerful, less fighting, and treat the earth as a quaint natural village, where every member of mankind is an ordinary villager, carefully loving everything in this natural village that belongs to mankind?
Human life is short, and the continuation of life depends on the improvement of the living environment in addition to the ability of life itself.
I heard the call from all corners of the world that save the global tropical rainforest in crises.

由印度政府倡导的、从20世纪50年代开始的商业性伐木,使喜马拉雅山的森林减少了 40%,世界屋脊本来是要显得更为年轻ー些的。不仅如此,北方邦的灌溉工程不得不下马ーー面对着每年60亿吨被冲走的地表的肥土,谁也无计可施。孟加拉国发大水,成千上万的人民死于洪灾……在中美洲,从1961年至1978年,39%的森林被砍光变成牧场。在巴西大量伐木用作化铁炉燃料,一度雄浑茂密的大西洋雨林一可爱的并且愈来愈稀少的灵长类动物的老家ーー已减少到只剩下几座小林子的地步！在中非和东非的森林地带,能采集的柴薪急剧减少,迫使日益增多的居民吃生的食物度日。也许这是ー个明确无误的提醒:人类将森林砍伐殆尽之日,便是新的茹毛饮血的年代的开始！
Commercial logging, initiated by the Indian government since the 50s of the 20th century, has reduced the forests of the Himalayas by 40%, and the roof of the world would have looked younger. In addition, irrigation projects in Uttar Pradesh had to be dismantled. Faced with the 6 billion tons of fertile soil washed away every year, no one could do anything. Thousands of people died in floods in Bangladesh. In Central America, 39 per cent of forests were cleared to pasture between 1961 and 1978. In Brazil, where timber was felled for cupola fuel, the once lush Atlantic rainforest, home to lovely and increasingly rare species of primates, has been reduced to a few small forests! In the forests of Central and East Africa, the amount of firewood available has plummeted, forcing a growing number of people to eat raw food to survive.
Perhaps this is a clear reminder that the day when humans cut down all the forests, is the beginning of a new era of savage.

人类的进步是参差不齐的,文明的积累所经历的是水滴石穿一般的岁月与艰难,而人类的破坏却是步调一致的,并且有着明确的目标,比如滥伐森林、猎杀动物,等等！我在这片森林里,感到了森林的颤抖！我不再是个轻松的散步者。我的心和我的脚步都是沉重的。我为自己羞愧！我为人类羞愧！在这人类的世界里,多少聪明才智,多少金钱财富,被用于强权、霸权、征战和人与人之间的互相毁灭上。
对人如此,何况对树对草对鸟对自然?
Human progress is uneven, the accumulation of civilization has experienced years and hardships, while human destruction is in step with clear goals such as deforestation, hunting animals, and so on! I feel the trembling of the forest. I'm no longer a relaxed walker. My heart and my steps are heavy. I'm ashamed of myself! I'm ashamed of humanity!
In this human world, much wisdom and much wealth is used for power, hegemony, and mutual destruction between people. Humans are so vicious to other people, and even more vucious to trees, grass, birds, and nature.

据联合国环境规划署估计,从1986年起到20世纪末,全球防治沙漠化所需的费用为900亿美元,平均每年60亿美元,而目前全世界每年的军费开支高达8000 亿美元。也就是说人类正以130倍的差距,勇敢而迅猛地互相冲杀轰炸从事破坏人类环境的事业!我走出森林,我知道总要回到群楼中间,一身灰色望着满目灰色。可是,我仍要在地球上放号一无论我的声音是多么细小一伐木者,醒来!
Human progress is uneven, the accumulation of civilization has experienced years and hardships, while human destruction is in step with clear goals such as deforestation, hunting animals, and so on! I feel the trembling of the forest. I'm no longer a relaxed walker. My heart and my steps are heavy. I'm ashamed of myself! I'm ashamed of humanity! In this human world, much wisdom and much wealth is used for power, hegemony, and mutual destruction between people.
Humans are so vicious to other people, and even more vucious to trees, grass, birds, and nature. According to estimates by the United Nations Environment Programme, from 1986 to the end of the 20th century, the cost of global desertification prevention and control was $90 billion, an average of $6 billion per year, but at present, the world's annual military expenditure is as high as $800 billion. That is to say, with the gap of 130 times, human beings are bravely and rapidly killing and bombing each other resulting in the destruction of the human environment. I walk out of the forest, knowing that I would always be back in the middle of the buildings. But no matter how small my voice is, I still want to shout on earth--Loggers, wake up!

(Originally published in New Observation, Vol. 2, 1988)

（原载《新观察》1988年第2期）

Report CN EN 05

2023-06-20T03:39:01Z

Chen Jing 1: /* 卷二：5.强国梦 */

Please translate from Chinese to English and use the [[Report_CN_EN#List_of_Common_Terms]]. Also, you can jump back to the course homepage here: [[Chinese_Classics_Translation_Spring_2023]]

=Contents=
1. Translator 胡欣怡 Hu Xinyi《岭南万户皆春色》[[Lingnan Englisch]] Proofreader: 陈彦希 Chen Yanxi (translated until here: https://bou.de/u/wiki/Lingnan_Englisch#.E6.9D.8E.E6.A2.93.E7.8E.89_Li_Ziyu), rest: 76000 characters

2. Translator: 陈彦希 Chen Yanxi《金银潭抗疫纪事》[[Goldbank Englisch]] Proofreader: 李心田 Li Xintian (currently being translated by professionals), 120000 characters

3. Translator: 李心田 Li Xintian [[Report_CN_EN_01]] Proofreader: 廖璐佳 Liao Lujia (currently being translated by professionals), 120000 characters

4. Translator: 廖璐佳 Liao Lujia [[Report_CN_EN_02]] Proofreader: 谢佳玉 Xie Jiayu 《大记录》 1087 pp., 1176110 characters

5. Translator: 谢佳玉 Xie Jiayu [[Report_CN_EN_03]] Proofreader: 张玉燕 Zhang Yuyan 《大记录》 1087 pp., 1176110 characters

6. Translator: 张玉燕 Zhang Yuyan [[Report_CN_EN_04]] Proofreader: 周晓兰 Zhou Xiaolan《大记录》 1087 pp., 1176110 characters

7. Translator: 周晓兰 Zhou Xiaolan [[Report_CN_EN_05]] Proofreader: 陈婧 Chen Jing《大记录》 1087 pp., 1176110 characters

8. Translator: 陈婧 Chen Jing [[Report_CN_EN_06]] Proofreader: 梁昕璐 Liang Xinlu《大记录》 1087 pp., 1176110 characters

9. Translator: 梁昕璐 Liang Xinlu [[Report_CN_EN_07]] Proofreader: 张文琦 Zhang Wenqi《大记录》 1087 pp., 1176110 characters

10. Translator: 张文琦 Zhang Wenqi [[Report_CN_EN_08]] Proofreader: 付静 Fu Jing《大记录》 1087 pp., 1176110 characters

11. Translator: 付静 Fu Jing [[Report_CN_EN_09]] Proofreader: 夏玲珑 Xia Linglong《大记录》 1087 pp., 1176110 characters

12. Translator: 夏玲珑 Xia Linglong [[Report_CN_EN_10]] Proofreader: 李彦 Li Yan《大记录》 1087 pp., 1176110 characters

13. Translator: 李彦 Li Yan [[Report_CN_EN_11]] Proofreader: 刘雨晴 Liu Yuqing《大记录》 1087 pp., 1176110 characters

14. Translator: 刘雨晴 Liu Yuqing [[Report_CN_EN_12]] Proofreader: 王芳玲 Wang Fanglin《大记录》 1087 pp., 1176110 characters

15. Translator: 王芳玲 Wang Fanglin [[Report_CN_EN_13]] Proofreader: 胡欣怡 Hu Xinyi《大记录》 1087 pp., 1176110 characters

=Zhou Xiaolan=
==卷二：5.强国梦==

强国梦
The Dream of Great Power

Dream of the Chinese Nation

——当代中国体育的误区（节选）
赵瑜
The Misunderstanding in Contemporary Chinese Sports (Excerpt)
Zhao Yu

畸形的体育迷

The Fanatical Sports Fans

昨天,我接触了一位老军人,他70多岁了,身体状况不佳,患有多种慢性疾病, 而他对体育却异常地热衷。虽然他未在体育界担任过什么职务,却每每随着中国体育代表团的战事沉浮或喜或悲。按说,他迷体育迷得出了奇,总该懂点行吧;不然,一概稀里糊涂。倘看排球,不知袁伟民为何人,除郎平外,其他运动员也尽数不识。或看足球,亦不知正在进行的是ー项什么赛事,什么进军西班牙,进军洛杉矶, 乃至最近的进军汉城之战,全然不晓。什么曾雪麟、高丰文、年维泗,什么容志行、古广明、贾秀全,他通通分不清。奇怪的是,他却时常因为赛场上的胜负而严重地影响着ー连数日的情绪。这不能不引起我的好奇:这算什么体育迷?

Yesterday, I met an old soldier, who was in poor health in his 70s. Though suffering from several chronic diseases, he was very keen on sports. Although he has never held any position in the sports world, he cared deeply about the competition of the Chinese sports delegation. As a great fan of sports, he should have known something about it; However, he didn't know anything. When he watched a volleyball match, he even did not know whom Yuan Weimin is, let alone other athelets except Lang Ping. As for football, he didn't know anything about the World Cup in Spain, the World Cup in the United States, or even the recent World Cup in Korea and Japan. Zeng Xuelin, Gao Fengwen, Nian Weisi, Rong Zhixing, Gu Guangming, Jia Xiuquan, he couldn't tell them apart. Strangely, his mood always fluctuated because of the result of the game . I was curious that what kind of sports fan he is.

Yesterday, I met an old soldier, who was in poor health in his 70s. Though suffering from several chronic diseases, he was very keen on sports. He has never held any position in the sports field, but his mood was closely connected with the competition of the Chinese sports delegation. As a great fan of sports, he should have known something about it; However, he didn't know anything. When he watched a volleyball match, he even did not know whom Yuan Weimin is, let alone other athelets except Lang Ping. As for football, he didn't know anything about the World Cup in Spain, the World Cup in the United States, or even the recent World Cup in Korea and Japan. Zeng Xuelin, Gao Fengwen, Nian Weisi, Rong Zhixing, Gu Guangming, Jia Xiuquan, he couldn't tell them apart. Strangely, his mood always fluctuated because of the result of the game . I was curious that what kind of sports fan he is.

我稍做深入了解更加吃惊:凡国内比赛他绝不劳神儿观看,只看中外之战;而当他督战中国队时,却又只看图像,不要声音。倒不是因为人老耳聋不需要声音, 而恰恰是怕声音,怕烦。无声的比赛在电视机的画面上进行,他仰靠沙发似睡非睡,以他独特的心情期待着比赛的结束。末了,儿孙们在ー旁提个醒儿:“完啦!” 他便从沙发里撑起身子,指一指电视机,示意人们关掉。然后问:“咋样?”原来他不重过程,只看结果。

I was even more surprised that he never watched any domestic games, only international games between Chinese and foreign countries. When watching games, he looked at the images without listening to the sound. It's not because he's too old to hear and it's just because of the annoyance of the sound. The silent game was played on the television, and he leaned back on the sofa, half asleep, looking forward to the end of the game in his unique mood. In the end, his chirdlren reminded him of the end of the game. He propped himself up from the sofa and motioned for the television to be turned off. Then he asked, "How did it end?" It turned out that he didn't care about the process, only the result.

I was even more surprised that he never watched any domestic games, only international games between Chinese and foreign countries. When watching games, he looked at the images without listening to the sound. It's not because he's too old to hear and it's just because of the annoyance of the sound. When the silent game was played on the television, he leaned on the sofa, half asleep, looking forward to the end of the game in his unique mood. At last, his chirdlren and grandchildren reminded him of the end of the game. He propped himself up from the sofa, pointed to the TV, instructed them to turn it off. Then he asked, "How is it?" It turned out that he didn't care about the process, but the result.

儿孙们便禀报比分结果:“赢啦。”“噢,好好,不赖。”他嘟嘟嚷嚷地,面呈喜色,转身走向卧室,安然ー觉东方白。

Hearing of China's victory, he grunt joyfully, "Oh, yes, great!" And then he turned to his bedroom and slept through the night.

Hearing of China's victory, he grunt joyfully, "Oh, alright, alright, that's fine!" And then he turned to his bedroom and slept through the night.

而有的时候,也许是更多的时候,中国队战败了。

And sometimes, perhaps more often, the Chinese team lost.

Sometimes, perhaps more often, the Chinese team lost.

“咋样?”他还是这老词儿。

"How was the match?" He asked the same question.

"How is it?" He asked the old question.

儿孙们吞吞吐吐,拐弯抹角:“今儿个雨太大,场地上全是水……球根本就弹不起来,咱们……咱们不大适应……”
His children said hesitatingly, "It's raining so hard today that the field is full of water so the ball doesn't bounce. Chinese players are not used to the situation..."

老头儿登时气得直冲儿孙们瞪眼,粗暴地打断别人的话:“饭桶!大草包!都他妈该撤换!”闹不清他这是冲谁。
Then he stared angrily at his children and interrupted them roughly, "Dead dogs! They should all be replaced!" No one knew whom he's mad at.

原来,他关注的只是比赛的结果,准确地说,他需要的只是佳音ーー中国队必须胜利,不许失败。这成了他晚年生活的重要精神支柱。
What he concerned about is the result of the game, to be precise, the Chinese team's victory which became an important spiritual pillar in his later life.

使我久久不解的是,这样一位以反侵略战争为一生主要内容的老兵,置身今日的和平环境,体育同他究竟是ー种什么关系?体育本是ー种充满了享受和趣味、特殊的文化的高尚的和平的文明的产物,何以在他竟成了意气的宣泄?
I wondered that in today's peaceful world, what sports means to such a veteran who has spent most of his life fighting against aggression. As a product of the unique culture and peaceful civilization, full of enjoyment and fun, why did sports mean a way of catharsis to him?

我终于理解了这位老军人。当我上溯中国近代史部充满了中国人耻辱血泪的历史,一部中国人失败的记录的时候,当我考察了现代体育运动恰恰也是在这个时刻即19世纪末20世纪初オ传入中国的时候,我的思路オ渐渐地清晰起来。是的,中国体育运动同世界体育的沟通,不过百年历史;而最初的沟通,正是在全民族忍受着巨大的外来屈辱和多次战争失败的历史条件下,痛苦地与世界体育汇流的。体育在中国一开始就变了形。是的,鸦片战争之后,屈辱的民族心理,低落的民族情绪,羸弱的民族体质,以至丑陋的民族外观一小脚女人,长辫阿Q,遗老遗少,等等,在长达ー个世纪的岁月中,像浓重的阴云笼罩着世界上最大的人群。正是这些,整个民族在对外活动中期待着任何ー种形式的胜利,不能容忍中国运动员的任何一次失败。越是屈辱的便越是脆弱的。中国运动员这ー职业从诞生那天起,就肩负着同胞们无法用语言表述的深切的期望。于是,现代竞技运动在这样极其强烈的民族色彩的背景下,ー开始就谱写着充满民族气节,令人荡气回肠的《正气歌》。体坛上的胜利,极大地震撼着亿万国民的心灵。这一切,不可能不给中国体育事业在以后近一个世纪的发展进程中留下深刻烙印。换句话说,我们对待体育运动的态度,在很大程度上是ー种民族忧患意识的转移;受压抑的民族心理得到宣泄得到安慰的最便当的形式,莫过于在直接的公开的相对平等的体育大赛中取得胜利了。
I finally understood the old soldier when I looked back at modern Chinese history, a history of humiliation and defeat for the Chinese, and learned that modern sports were introduced to China at precisely this moment, in the late 19th and early 20th centuries. Yes, the communication between Chinese sports and world sports has lasted only a hundred years. Under the historical conditions of the whole nation enduring great humiliation and many war defeats, Chinese sports have gone through trials and tribulations to stand on the world sports stage. Therefore, sports in China meant more than sports and competitions from the very beginning. Yes, after the Opium War, over the course of a century, the world's largest population has been shrouded in dark clouds of the humiliation in national psychology, low national mood, weak national constitution, and even ugly national appearance--woman with bound feet, Ah Q with long braids, survivals of bygone ages and so on. It was for these reasons that the whole nation expected all kinds of victory in foreign activities and could not tolerate any failure of Chinese athletes. The more humiliated the Chinese felt, the more vulnerable they were. From the very day that the Chinese athlete profession appeared, athletes shouldered the deep expectation of their compatriots that could not be expressed in words.Therefore, in such a unique national background, modern sports composed "Song of Guerrilla" which represented national integrity. And the victory in the sports world greatly uplifted hundreds of millions of Chinese people.It was impossible not to leave a deep imprint on the development of Chinese sports in the next century. In other words, Chinese attitude towards sports was, to a large extent, a shift of national awareness of anxiety. The most convenient form of catharsis and consolation for the repressed national psychology was the victory in the direct, open and relatively equal sports competition.

那位老军人的情绪,便是这样ー种民族情感的凝聚。在这种情绪的浓重氛围笼罩下,中国当代体育的发展就显得格外斑驳陆离。它怪诞畸形,它利弊混淆。爱它恨它,嬉笑怒骂,最难说清。
The mood of the old soldier was the embodiment of such a national feeling. Under the heavy atmosphere of such emotions, the development of contemporary sports in China was particularly complicated. It's grotesque and confusing. It's hard to tell people's feeling about it.

我虽然不敢说那位老军人的情绪是大多数中国体育观众的缩影,但是我敢肯定,只问胜负其他概不操心的中国观众确是大有人在。问题还在于,如果有关的领导人,也只是看重金牌与胜负,把“升国旗奏国歌”当成中国体育的唯一主要目的, 那么,我们的运动员奔赴国际赛场,伴随而去的总是浓烈的超体育色彩。
I wouldn't say that the old soldier epitomizes the majority of Chinese sports viewers, but I'm sure there are plenty of Chinese who care about nothing but the outcome. The problem is that if the leaders concerned only value gold medals and victories, and regard "raising the national flag and playing the national anthem" as the only main purpose of Chinese sports, then our athletes' international presence will mean more than just participating in sports competitions.

泼一回凉水
Throw a Wet Blanket on Chinese Sports Fan

法国《队报画刊》杂志在1986年公布了世界各国竞技体育实カ的评比结果。他们采用了一种综合打分的新办法,使评比尽可能地接近真实。他们先从当代体育活动中选出20个具有代表性的项目,又根据这些项目的普及与影响程度,再划分成四个等级,给每ー级赋予ー个系数,然后把各国在这些项目中的得分乘以所属级别的系数,求总和,再以各国的总分数排出名次来。
L'Équipe, a French magazine, published its rankings of the world's competitive sports prowess in 1986, using a creative system of composite scoring to make the results as authentic as possible. First, 20 representative sports events were selected from contemporary sports activities, and then divided into four levels according to the popularity and influence of these events. Each level was assigned a coefficient. Then, the scores of each country in these events were multiplied by the coefficient of the corresponding level, and the total score of each country was calculated, which determines the ranking.

ー级运动项目有:田径、足球、篮球、排球和拳击。田径我们没分,篮球我们排第九,排球我们排第八,足球和拳击我们没什么戏好唱。
Level 1 sports were track and field, football, basketball, volleyball and boxing. In track and field, we didn't score; in basketball, we were ninth; in volleyball we were eighth; and we weren't good at football or boxing.

二级运动项目有:游泳、网球、自行车、乒乓球、汽车和摩托车。这些项目中,我们仅可以在乒乓球上拿ー项高分,其余均不上榜。
Level 2 sports included swimming, tennis, cycling, table tennis, cars and motorcycles. Of these events, we could only get a high score in table tennis. In the rest of the sports we were not ranked.

三级运动项目有:柔道、手球、帆船、体操和举重。我们的举重名列第五,体操可以拿些分。
Level 3 sports were judo, handball, sailing, gymnastics and weightlifting. We were fifth in weightlifting and could still score some points in gymnastics.

四级运动项目有:橄榄球、滑雪、冰球、击剑和高尔夫球,我们几乎是零分。可惜中华武术未能入选。
In the level 4 sports like rugby, skiing, ice hockey, fencing and golf, we scored almost zero points.It's a pity that Chinese martial arts was not included.

这样评完分之后,把各项得分加起来ー排列,美国位居榜首,达280分;苏联屈居第二,亦达270分;下来的座次是民主德国、英国、联邦德国、南斯拉夫、西班牙、意大利、法国和加拿大;日本、保加利亚和韩国得分也比我们多,排在我们前头。中国总分仅78分,排在第12位一如此评分办法让人好没脾气。
When all the scores were added up, the United States came out on top with 280 points; the Soviet Union came in second with 270; Next came the German Democratic Republic, the United Kingdom, the Federal Republic of Germany, Yugoslavia, Spain, Italy, France and Canada; Japan, Bulgaria and South Korea also scored more points than us and ranked ahead of us. With an overall score of 78, China came in 12th place. Such a ranking method was convincing.

读者一定会拿出我们在23届奥运会上具有历史性突破的辉煌战绩,例如用15 块金牌来反驳。但我认为这15块金牌并不能反映我们的真实地位。因为我们这些金牌是在苏联等东欧体育强国没有参赛的情况下获得的,那牌子的分量先自轻了。与洛杉矶奥运会同年,苏联人举办了一次专意同奥运会抗衡的大规模运动会, 名为“84 ——友谊”运动会,参赛国众多,成绩优异。如果拿我们奥运会冠军的成绩与之相比一番,你也许会更客观ー些。
You may point out that we have achieved a historic breakthrough in the 23rd Olympic Games with 15 gold medals. But I don't think these 15 gold medals reflect the true level of Chinese sports in the international arena. Because they were won without the participation of Eastern European sports powers such as the Soviet Union, and they were not a measure of national athletic strength. In the same year as the Los Angeles Games, the Soviet Union held a large-scale competition to rival the Olympics, the "84 Friendship" Games, with many participating countries doing well. You may be more objective if you compare our achievements as Olympic champions with the excellent achievements of the participating countries in this competition.

举重。我们在洛杉矶夺取了 4块金牌。试与“84 一友谊”运动会同级别冠军的成绩相比：
China won four gold medals in weightlifting at the Los Angeles Olympics. Here is the Comparion between this result with that of the 84 Friendship Games.

中国 “友谊” 差距
曾国强235公斤 252. 5公斤 -17.5公斤
吴数德267.5公斤 297.5公斤 -30公斤
陈伟强282.5公斤 322.5公斤 -40公斤
姚景远320公斤 337.5公斤 -17.5公斤
China 84 Friendship Games Gap
Zeng Guoqiang 235kg 252. 5kg -17.5kg
Wu Shude 267.5kg 297.5kg -30kg
Chen Weiqiang 282.5kg 322.5kg -40kg
Yaojingyuan320kg 337.5kg -17.5kg

这样ー比,差距出来了。如果“友谊”运动会的冠军参加洛杉矶奥运会,我们这四块金牌很难到手。
By contrast, we can see the gap. If the winners of the84 Friendship Games competed in Los Angeles Olympics, we would had a hard time winning those four gold medals.

跳水。小将周继红以435.51分的成绩,为中国夺取了一块金牌。而“84-友谊”运动会的冠军成绩为483.18分,相差47. 67分。
In diving, young athlete Zhou Jihong won a gold medal for China with 435.51 points. The champion of the "84-Friendship" Games scored 483.18 points, 47.67 points more than that of China.

射击。许海峰的枪声震开了中国在奥运会上的崭新历史。他和他的队友们在射击场上为中国夺回了 3块金牌。我们试同“84 一友谊”运动会的同类别冠军成绩比较:
In the shooting competition, the gunshot from Xu Haifeng refreshed Chinese sports history in the Olympic Games. He and his teammates won three gold medals for China. Here is the Comparion between this result with that of the 84 Friendship Games.

中国 “友谊” 差距
许海峰566环 578环 -12环
吴小旋581环 583环 -2环
李玉伟587环 592环 -5环
China 84 Friendship Games Gap
Xu Haifeng 566rings 578rings -12rings
Wu Xiaoxuan 581rings 583rings -2rings
Li Yuwei 587rings 592rings -5rings

这样,举重、跳水、射击,ー共8块金牌飞了。再说体操。中国在奥运会上拿了 5块金牌。试比较:
In this way, we would not have won any of the eight gold medals in the weightlifting, diving, and shooting.As for gymnastics, China won 5 medals in the Olympics. Here is a comparison.

中国 “友谊” 差距
李宁・自由体操19.925分 19.875 分 + 0.05 分
李宁・鞍马19.950分 19.925 分 + 0.25 分
李宁・吊环19.850分 19.975 分 -0.125 分
楼云・跳马19.950分 19.9500 分〇分
马艳红•高低杠19.950分 20.00 分 -0.05 分
China 84 Friendship Games Gap
Li Ning·Floor excercise 19.925 points 19.875 points +0.05 points
Li Ning·Pommel horse 19.950 points 19.925 points +0.25 points
LiNing·Rings 19.850 points 19.975 points -0.125 points
Lou Yun·Vaulting horse 19.950 points 19.9500 points 0 point
Ma Yanhong·Uneven bars 19.950 points 20.00 points -0.05 points

你看,除李宁仍可保持两块金牌外,其他3块均不保险。这样总的比下来,我们在洛杉矶获得的15块金牌可以保留李宁两块、女排1块、栾菊杰女子花剑1块, ー共オ4块。算上楼云同“ 84-友谊”的跳马比赛得分相等的那块,也不过5块。诚然,有内行的同志会提出,在跳水和体操比赛中存在着裁判的因素,这里且不去管他。我们必须承认的是,在那届奥运会以后不久举行的世界体操锦标赛的获奖者当中,有53%的人未去洛杉矶参赛;同时,世界举重锦标赛的全部冠军,也没有出现在洛杉矶赛场。据统计,那届奥运会的比赛水平仅仅是当年世界大赛水平的一半,也就是说,中国的15块金牌是在56%的世界冠军没有参赛的情况下获得的; 再说“84-友谊”运动会,在可计量的93个项目中有51项超过了洛杉矶奥运会,并打破了 48项世界纪录,而洛杉矶奥运会仅仅打破了 11项。
Except for Li Ning's two gold medals, the other 3 may be lost. In the 15 gold medals won by China in Los Angeles, only two by Li Ning, one by the women's volleyball team, and one by Luan Jujie in the women's foil competition could be kept. Counting the one that Lou Yun got with the same points as that in the vault competition of "84-Friendship", it was only 5 gold medals. It is for sure that some of sports experts would point out that in diving and gymnastics the referees have influenced the outcome of the competition. But leave the matter alone, it must be recognized that 53 percent of the winners of the World Gymnastics Championships, held shortly after the Los Angeles Olympic Games, did not participate in the Olympics; All the world weightlifting championships, meanwhile, did not show up in Los Angeles. According to statistics, the level of competition in that Olympic Games was only half the level of that year's World Series, that is, China's 15 gold medals were won without 56% of the world champions participating; In addition, the "84-Friendship" Games surpassed the Los Angeles Olympics in 51 of the 93 measurable events and broke 48 world records, while the Los Angeles Olympics broke only 11.

这是夏季项目。同一届奥运会的冬季项目,非常遗憾,中国ー块金牌也没有拿到。这オ该是第23届奥运会的全部。
These were all Summer Olympics events.It was a great pity that in the same Olympic Games, China did not win a single gold medal in winter sports.This was the real level of the Chinese team in the 23rd Olympic Games.

当然,那15块金牌的开创性的价值是巨大的,我这里只是在做广义上的实カ分析。我们再取ー个国外经常使用而中国从来不用的角度,对这些金牌再做剖析。那就是金牌数同全国人口的比例。
It is for sure that the groundbreaking value of those 15 gold medals is enormous, and all I did is a strength analysis in a broad sense.
Let's analyze the significance of these gold medals from the perspective that was often used abroad and never used in China, that is, the ratio of the number of gold medals to the national population.

姑且按照15块金牌计,中国有10亿人口,平均每6768万人才能分得一块金牌。这个将近7000万的人口数字,在世界上可以构成个不小的国家呢。而这个比例数在该届奥运会夺取了金牌的24个国家中,我们排列在倒数第4位!甚至就亚洲而言,我们也排在日本和韩国之后。在奥运会上夺取8块金牌的新西兰,人口只有上海市的三分之一（就是这样ー个小国的足球队,曾将从ー亿人中选ー个足球队员的中国足球队挤出了世界杯大赛的决赛圈）。唉,6700多万人才有一块金牌!
With 1 billion people in China that have won 15 gold medals, an average of 67.68 million people shared one gold medal. This population of nearly 70 million can constitute a large country in the world. And the ratio was the fourth from the bottom of the 24 countries that won gold medals at the Olympics! Even in Asia, we were behind Japan and South Korea.The population of New Zealand that won eight gold medals at the Olympics was only one-third of Shanghai's. (It is the football team of such a small country that defeated the Chinese football team, which once selected football players from among hundreds of millions of people, in the World Cup) Alas, on average, there was only one gold medal for every 67 million people.

在这届奥运会的次年,即1985年,曾在奥运会上拿了 4块金牌的中国举重队征战瑞典,参赛第39届世界举重锦标赛,仅获得2枚银牌、6枚铜牌。须知这还是我国参加世界举重锦标赛以来的最好成绩。同样是在这届奥运会以后不久举行的第23届世界体操锦标赛上,一共17枚金牌,被苏联人夺走了 11块。
In 1985, the year after the 23rd Olympic Games, the Chinese weightlifting team, which had won four gold medals at the Olympic Games, participated in the 39th World Weightlifting Championships in Sweden, winning only two silver medals and six bronze medals. It should be noted that this was still the best result since China has participated in the World Weightlifting Championships.At the 23rd World Gymnastics Championships, held shortly after the Olympic Games, the Soviets won 11 of the total 17 gold medals.

少ー点盲目的狂热,多一点科学的思索。
Less blind fanaticism, more scientific thinking.

在ー些人看来,我们的跳高似乎还不错。其实呢? 60年代的倪志钦,在同世界强手的抗衡中就是孤军作战,到了 80年代的朱建华,又是匹马单枪。中国在田径运动方面远不能形成水涨船高的局面。中国跳高有史以来仅朱建华ー棵独苗成绩在2米30以上,形单影只。跳过2米25者累计不过4人。近年来19岁以下的选手仅仅有1人跳过2米18的高度。而苏联,1984年即有8人超过2米30,20人跳过了 2米25,征服2米18的多达63人,其中有6人是青少年。而我们的朱建华,成绩并不稳定,还没人能接上班。北京田径队十几年以后拿奖牌的还是!975 年全运会上拿奖牌的那批人,他们一直“吃”到如今。新人顶不上去,徒唤奈何! 李伟男拿了 11年的铁饼金牌,张建英一直到1986年仍排在全国女子!00米栏的前三名中,后继乏人。北京田径队现在选入ー线的队员连过去三线队员的标准都达不到……围棋呢?像聂卫平这样的高手实在是太少了!
To some people, our high jump seemed good. In fact, in the 1960s, Ni Zhiqin fought alone against the strong players in the world. In the 1980s, Zhu Jianhua also fought alone. In athletics, China was far from being able to raise its level with the enhancement of its foundation as a boat rises as the water rises. In China's history of high jump, only Zhu Jianhua achieved a score of more than 2.30 meters and only 4 people jumped 2.25 meters. In recent years, only one athlete under the age of 19 has jumped 2.18 meters in height. In the Soviet Union, in 1984, 8 people jumped more than 2.30 meters, 20 jumped 2.25 meters, and as many as 63 jumped to 2.18 meters, six of whom were teenagers. Zhu Jianhua's performance was not stable, and there was no successor. More than a decade later, the athletes who won the medals for the Beijing track and field team were still the ones who won medals at the 1975 National Games. And they have been competing until now, all because the young athletes were not strong enough. Li Weinan won the gold medal in the discus for 11 years, and Zhang Jianying remained in the top three in the national women's 100m hurdles until 1986. The members of the Beijing track and field team who are now selected for the first line cannot even meet the standards of the third line in the past. As for Go, there are too few masters like Nie Weiping!

讨论金牌的多寡和专业运动队的水平高低,绝非我撰写这篇报告文学的本意。我只是想通过对我们的金牌和竞技运动真实水平的重新估价,使我们冷静下来,然后大家一道去探索那坚冰之下暗流的走向。
It is not my intention to write this reportage to discuss the number of gold and the quality of professional sports teams. I'm just trying to calm us down with a reappraisal of our gold medals and the true level of our athletics, so we can all explore what's going on under the ice.

从刘长春到“一条龙”
From Liu Changchun to the Dragon-like Sports System

简单回顾ー下中国体育的近代历史,不禁令人唏嘘。20世纪在三四十年代, 中国人参加了三次大型的国际比赛。头一次是!932年,在美国洛杉矶举行第!0 届奥林匹克运动会。大会前两个月,国民党政府以“时间仓促,准备不足”为由,正式宣布不参加。时值“九・一八”事变不久,日伪“满洲国”政府却要刘长春、于希渭二人代表“满洲国”赴美参加奥运会,以骗取国际承认。消息传来,激起国内各界强烈反对,纷纷呼吁国民党政府正式派代表参加。7月1日,爱国将领张学良慷慨解囊,自愿资助,遂派遣刘长春及其教练前往参赛。而于希渭因在大连受日本人监视,未能脱身。开幕式上,中国健儿第一个走向世界的先驱刘长春,执大旗挺进, 身后跟着四个人,其中三位居然是在美国临时招的。美国报界发表ー篇题为《刘长春ーー代表四亿人的唯一运动员》的文章,对中国人大加讥讽。
A brief review of the modern history of Chinese sports makes a profound emotion. In the 1930s and 1940s, the Chinese took part in three major international competitions. The first was the 10th Olympic Games in Los Angeles in 1932. Two months before the Games, the Kuomintang government officially announced that China would not participate for the lack of time to prepare. It was not long after the Mukden Incident , but the Japanese puppet "Manchukuo" government asked Liu Changchun and Yu Xiwei to represent "Manchukuo" to attend the Olympic Games in the United States in order to gain international recognition. The news provoked strong opposition from all circles in China, and they called on the Kuomintang government to officially send representatives to the Olympics. On July 1, patriotic general Zhang Xueliang sponsored Liu Changchun and his coach to compete in Los Angeles. But Yu Xiwei in Dalian by the Japanese surveillance, failed to get away to the race. In the opening ceremony, the first Chinese athlete to go to the world arena, Liu Changchun, holding the flag forward, followed by four people, three of whom were recruited in the United States unexpectedly. The American press published an article entitled "Liu Changchun -- The Only Athlete Representing 400 Million People", which made a great deal of mockery of the Chinese.

中华人民共和国诞生之后,在百废待兴国力尚虚的中华人民共和国成立初期, 以国家全部包揽的大气魄,优先发展了现代体育中的竞技运动,并成立了中华人民共和国体育运动委员会。这是多么可以理解又值得欣慰的事啊!从50年代起,中国体育精英们不负众望,在强烈的民族色彩的大背景下,演出了一幕幕震撼世界、动人心魄的活剧。如今,我体育健儿终于取得262项世界冠军,在奥运会夺得32 块奖牌,实现了历史性的突破,从而结束了中国人奥运会无金牌的屈辱历史。
It was gratifying that the newborn People's Republic of China gave priority to the development of competitive sports in modern sports with the strength of the state, and set up the Physical Culture and Sports Commission of the People's Republic of China when its national strength was still weak. Since the 1950s, China's sports elites have lived up to the expectations of the public. Under the national background at that time, their performance was world-shaking and heart-stirring. Now, our athletes have finally won 262 world championships and 32 medals in the Olympic Games, achieving a historic breakthrough, thus ending the humiliating history of Chinese participation in the Olympic Games without gold medals.

中国当代体育运动始终与民族的解放事业,与民族的命运前途,保持着天然的血肉般的联系。应该说,共和国在诞生之初,为尽快洗刷耻辱,医治战争创伤,吸引国民投身体育锻炼,迅速提高全民族健康水平,振作民族精神,发展生产,所采取的国家包办体育以期尽快普及的做法,无疑是起到了积极的有效的作用的,也是非如此不可的,正同扫除文盲必须组织起来是一个道理。事实上,在新中国成立之初实施那样的体育政策,效益显著,深得人心,我中华民族短时期内就取得了令世人瞩目的伟大成就。
Contemporary sports in China has always maintained a natural and inseparable connection with the cause of national liberation and the destiny and future of the nation. In other words, after the birth of the People's Republic of China, the practice of state-sponsored sports to popularize as soon as possible has undoubtedly played a positive and effective role in washing away the shame, healing the wounds of war, and attracting the people to participate in physical exercise to improve the health level of the whole nation, cheer up the national spirit, and develop production. Just as the eradication of illiteracy must be organized, it must also be led by the state. In fact, in the early days of the founding of the People's Republic of China, the implementation of such a sports policy was remarkable and popular, and the Chinese nation has made great achievements in a short period of time.

38个春秋过去。形势变化了,往昔之利,有些却成今日之弊。曾经活泼生动的东西,而今可能僵化了。在ー些人看来,中国体育界似乎早已走在了其他行业的最前列,蛮先进的。其实呢,中国体育界在整个中国的改革大潮中实实在在地落后了。
Thirty-eight years on, the situation has changed, and some of the advantages of the past have become the disadvantages of today. What was once lively may now be rigid. In the eyes of some people, it seemed that Chinese sports industry was already at the forefront of other industries. In fact, Chinese sports industry was really lagging behind in the tide of reform in China.

从表象看,我们现行的体育体制是所谓的“一条龙”。“龙”的尾巴伸到幼儿园,意在从娃娃抓起,开始做最初的选拔。然后,让这些苗子离开书桌放下书本,走入各地县的少年业余体校以及各省市的中心少年体校或运动学校。经过一番比例极高的淘汰,再进入各省市的体工队,算作“龙”的骨架。再经过淘汰,其中的尖子最终升到“龙头”即国家队,接受专门的长期的雕琢,代表中国出赛,直至运动生命的终结。当今我国著名运动员的经历几乎人人如此。还有的干脆从一丁点儿大就直接吸收加入省队或者国家队,在严格的军事化的训练中长大,比如体操界名将吴佳妮,就是1〇岁进入国家队,直接在国家队进行“小龙”式训练的。再有就是从解放军的八一队进入国家队,如篮球名将吴忻水、郑海霞等。而八ー队内部,也基本上呈现“半条龙”结构,或从各地的“龙”身上招来ー鳞半爪,进入“八一”后接着再练。中国的体育官员们喜欢把这样的训练体制称作“思想ー盘棋,组织一条龙,训练ー贯制”,或称“三线”训练管理体制。ー线是国家队,二线是省队和各种类型的体育运动学校以及业余体校,三线是学校和基层体育队。而第三线连最基本的训练条件都很差,当然谈不上输送什么苗子,因此,中国体育目前实际上是以“两线、一条龙”为主。
In the face of it, our current sports system was like a dragon. The dragon tail of the policy extending to the kindergarten means doing the initial selection from the children. Then, let these children leave the school and go to the juvenile amateur sports schools in various counties and the central juvenile sports schools or sports schools in various provinces and cities. After a very high proportion of elimination, they then entered the provincial and municipal teams, which was regarded as the skeleton of the dragon. After re-elimination, the best of these athletes were eventually promoted to the head of the dragon, national team, where they will receive a long period of training to represent China until the end of their sporting lives. The same was always true of our famous athletes today. Some even joined the provincial or national teams at a young age and grew up in strict military-style training. For example, Wu Jiani, a famous gymnast, entered the national team at the age of 10 and trained directly in the national team. Some of them were from the 81 People's Liberation Army into the national team, such as basketball star Wu Xinshui, Zheng Haixia, etc. A similar sports policy was basically implemented in the 81 People's Liberation Army which would also recruit excellent athletes from other teams to train talents. Chinese sports officials liked to refer to this training system as "one chess game in mind, one dragon in organization and continuity in training", or "three lines" training management system. The first line was the national team, the second line was the provincial team and various sports schools and amateur sports schools, and the third line was the school and grassroots sports teams. And even the most basic training conditions were very poor in the third line, let alone talent cultivation. Therefore, the current Chinese sports was actually "two lines, one dragon".

对于十亿人口的中国来说,这是ー个相当封闭的系统。它最显著的特点就是官办。自50年代而60年代,基本形成。历经?0年代的“文化大革命”,到80年代进ー步得到强化。一切为了金牌。金牌就是“天下第一”,似乎是实行这样ー个体育体制的目标。而体育体制的封闭,埋没了大批有オ华或有兴趣的人参加到运动员的行列中来,使体育运动失去了它应有的群众基础,导致我们不少项目无法形成金字塔,反而呈现倒三角形的奇怪现象。中国体育就像ー个升在天空的热气球。
It's a pretty closed system for China with a billion people. Its most notable feature was the government-run system. From the 1950s to the 1960s, it was basically formed. After the "Cultural Revolution" in the 1970s, it was further strengthened in the 1980s.The sole and ultimate goal of this sports mechanism seemed to be gold medals.However, the closure of the sports system has prevented a large number of talented or interested people from joining the ranks of the athletes.Ssports have lost the mass base it should have, and many of our sports have become inverted triangles instead of pyramids. Chinese sports was like a hot air balloon rising in the sky.
比如体操。1987年7月举行的北京市体操选拔赛,名为选拔赛,实际上全然无所谓选拔。因为只有市运动学校和东城区两个单位参加,而东城区仅仅有五六名选手,从第一名到第八名,全部由市运动学校一家囊括,全部选拔赛也不过ー二十名运动员参加。由此组成了北京队,参赛全国第六届全运会。北京尚且没有体操运动的基础,别的地方可想而知。各省运动队直至国家队,也只好从小把娃娃们包揽起来,八一队自然也不会有什么新招儿,只得如法炮制。八九岁就入伍参军干体操的绝非个别。这样小的孩子干个几年以后,发现不是苗子,不是材料,又该怎样处理?不过オ十来岁呀!孩子的家长们纷纷要求保留军籍。于是,怪事出现了,穿着军装重新去上小学!稍大点儿的孩子呢,一旦退役亦不好办。上中学吧,家长认为太不合算;上大学吧,大学又一般不在部队招生;把人留在部队吧,部队的编制又没法做些弹性式的膨胀。那么,只有申请转业一条路,而转业,地方上又往往不要这类人。于是,就常常出现了退役运动员变成“待业军人”的尴尬局面,甚至连世界冠军马艳红也不能幸免。
Taking gymnastics as an example, the Beijing Municipal Gymnastics Trials held in July 1987 actually did not carry out selection at all. With only the Municipal Sports School and Dongcheng District participating in the competition, there were only five or six athletes in Dongcheng District , and the runners from the first to the eighth place were all from the Municipal Sports School, and only 10 to 20 athletes participated in all the trials. As a result, the Beijing team was formed to participate in the 6th National Games. Athletes in Beijing didn't yet have the foundation of gymnastics, let alone athletes elsewhere. The provincial sports teams and even the national teams had to recruit children from an early age, and the 81 team would not come up with any new methods, so they had to do the same. There were many children who enlisted in the army at the age of eight or nine to do gymnastics. After trianing for a few years, what should such young children do if they were found to have no talent? They're only in their teens so their parents demanded that their military status be retained. So, something strange happened. These children wore military uniforms and went back to elementary school. For older children, it was too uneconomical to go to middle school. What's worse, the university didn't recruit students in the army. And the army couldn't provide so many jobs for them. Then, the only solution was to apply for a job change, but the local officals didn't want such chirldren. As a result, there was often an embarrassing situation in which retired athletes became "unemployed soldiers," and even world champion Ma Yanhong was not spared.

就体操而言,ー方面在奥运会上升国旗奏国歌,一方面又实在难以从基层招兵买马。基础不牢。名将李宁在一次回答《体育报》记者提问时,就不免流露出他的忧思。
As far as gymnastics is concerned, athletes have won medals at the Olympic Games, but on the other hand, it was really difficult to recruit high-level athletes from local teams, and the foundation was not strong. Gymnastics star Li Ning couldn't help but show his worries when answering questions from a reporter from "Sports Daily".

记者:“对于今后我国体操发展的动向,你有什么看法?”李宁:“第23届奥运会我国夺得5块体操金牌,占整个代表团金牌总数的三分之一,而现在我国练体操的人却越来越少,令人担忧。为了使我国体操长盛不衰, 我希望更多的人来关心体操。”尽管李宁吞吞吐吐,但他的意思已很明白。
The reporter asked that what Li Ning think about the future development of gymnastics in China. Li Ning replied, "At the 23rd Olympic Games, China won five gold medals in gymnastics, accounting for one-third of the total number of gold medals in the entire delegation. In order to make gymnastics in our country prosperous, I hope that more people will care about gymnastics." Although Li Ning swallowed, what he wanted to express was clear.

我不禁犯愁,体育体制不改革,更多的人怎样去关心体操?且不说竞技体操了,现在就连广播体操工间操,中国大地上又有多少家去关心去做呢?这个倒三角ーー国家队队员比省队队员多,省队队员比区县队队员多,越往下越少。
What worried me was that if the sports system was not reformed, how could more people care about gymnastics? Not to mention competitive gymnastics, there were few people who did radio gymnastics.There were more members of the national team than the members of the provincial team, and there were more members of the provincial team than the members of the district and county teams, and the further down the team there was, the less the members of its team are, showing an inverted triangle shape.

母与子
Mother and Son
在沈阳,一位名叫李闻的女性写了一篇题为《母亲的心》的文章。这是一位足球教练的妻子,却在儿子对体育对足球的选择上陷入了深刻的矛盾。我不是球迷,直到现在我也搞不清什么叫“越位”。可是我这大半生却和足球缠在ー起了。老实说,我恨足球。哪个母亲不在自己儿子身上寄托着无限的希望?哪个母亲不在儿子的童年就编织着未来美好的梦?当我从照相馆取出儿子杨雷周岁的照片时,看着他虎头虎脑的神气,我不禁提起笔来,在他的照片背后写上:“我的威风凛凛的将军。”儿子两岁了,穿着海军服,胸前挂着望远镜,鼻孔朝天地望着远方,我在他的照片背面写上:“我的远洋船长。”儿子三岁了,抱着《看图识字》看得津津有味,我在他的照片背面写上:“我未来的大学生。”
In Shenyang, a woman named Li Wen wrote an article titled "Mother's Heart." She was the wife of a football coach, but she was deeply conflicted about her son's choice to pursue football.She wrote, "I'm not a football fan, and I don't know what offside means until now. But I've been entangled with football for most of my life. Honestly, I hate football. Every mother pins infinite hope on her son, and weaves a beautiful dream for the future in her son's childhood. When I took out the photos of my son Yang Lei's first year old from the photo studio, looking at his demeanor, I wrote on the back of his photo: "My majestic general." I wrote on the back of a picture of my two-year-old son, dressed in navy clothes, binoculars hanging from his chest and peering into the distance with his nostrils upturned: "My Ocean Captain." My son was three years old, holding the "read the picture" with relish, I wrote on the back of his picture: "my future college student."

可是,当杨雷跌跌撞撞地闯入自己的少年时代以后,他却迷上了足球。我大失所望。我不愿让儿子踢球,骂过他,打过他。可是他眼泪还没有干,抱起球又跑向了足球场。杨雷上学后,学习成绩是很好的。我一心想培养儿子成为ー个大学生,而他却一心想踢好球。本来,两者应该是一致的、统一的。可是,实际上往往忽视运动员的文化学习,以致运动员不仅文化知识浅薄,作为文化组成部分的运动技术,也难以很快提高。目前运动员文化素质太差,也许这正是运动成绩不能突破的重要原因之一。足球发展到今天,无论是足球意识还是技术战术,都已达到了一个很高的境界,成为ー种科学、艺术。而我国运动员的文化素质普遍较低,怎么能深刻领会教练意图?可以说,教练员和运动员的文化水平低,已经大大地影响了足球事业的发展。
However, when Yang Lei entered his teenage years, he became obsessed with football which made me disappointed. I didn't want my son to play football, so I discouraged him by scolding. But before his tears had dried, he picked up the ball and ran to the football field. After Yang Lei went to school, his academic performance was very good. I wanted to raise my son to be a college student, but he wanted to play soccer well. These two goals are supposed to be consistent and unified. However, as a matter of fact, athletes' cultural learning is often ignored. As a result, athletes not only have little cultural knowledge, but also their sports skills, which are part of culture, are difficult to improve quickly. At present, perhaps the lack of education of athletes is one of the important reasons why breakthroughs cannot be achieved in sports performance. The development of football has reached a certain level, and both football consciousness and technical tactics have reached a very high level and become a kind of science and art. However, the cultural quality of China's athletes is generally low, so how can they deeply understand the intention of coaches? It can be said that the low cultural level of coaches and athletes has greatly affected the development of football.

我了解ー些业余体校的现状,可以毫不隐讳地说,在那里踢球的孩子,大部分是学习不够好又比较淘气的。不少孩子进体校,并不是因为有良好的素质和优越条件,只因为他们不爱学习,オ被家长送到体校找出路。有一个足球班孩子的成绩,平均18.3分!他们第一次外出比赛时,给家里写信的四个孩子,几天后又收到了自己写给家里的信一信封上的地址全写反了!我常想,这些孩子也许本来不笨,他们有充沛的体力和精力,如果有一种良好的环境和气氛,加上正确引导,也许不会造成文化知识如此贫乏。
I know the current situation of some amateur sports schools, and I can say without hiding that most of the children who play football are not good at studying and are naughty. Many children enter sports schools, not because they have excellent physical fitness and athletic talent, but because they are not interested in learning. So they are sent to a sports school by his parents to find a way out. There is a soccer class where the average academic performance of the child is 18.3! When they first went out to compete, the four children who wrote letters to their families received their own letters a few days later because the addresses on the envelopes were all reversed! I often think that these children may not be stupid, they have a lot of physical strength and energy, and if there is a good environment and atmosphere, with the right guidance, their cultural knowledge will not be so poor.

在十分矛盾的心情中,眼看着杨雷进了少年业余体校。从此,他几乎成天泡在球场上,与文化学习的距离越拉越远……我目击孩子进入球场,窗外的雨,像鞭子, 无情地抽打我的心。请看中国足坛,多少有志之士,抛弃了家庭,离别了妻子,牺牲了健康,熬白了头发,可是足球,仍然毫不客气地开了他们ー个大大的玩笑。“5 - 19”的教训,还不够记ー辈子吗?为绿茵场献出青春和热血的一代又一代中华男儿,哪ー个不是以终身的遗憾而挂靴的?足球啊,你给男子汉带来了多少屈辱和痛苦！作为母亲,我怎能眼睁睁地看着儿子去走这样一条布满荆棘的路?
Yang Lei entered the junior amateur sports school, which made me feel very complicated. Since then, he has been immersed in the field almost all day, leaving cultural learning behind. I watched the child enter the stadium, and the rain outside the window, like a whip, beat my heart mercilessly. There are many people with lofty ideals in Chinese football who have abandoned their families, separated from their wives, and sacrificed their health, but football still unceremoniously makes them a big joke. Isn't the lesson of the 5.19 event painful enough to remember for a lifetime? Generations of Chinese who have sacrificed their youth and blood for football, hung up their boots with lifelong regrets. Football, how much humiliation and pain you have brought to them! As a mother, how can I watch my son walk such a thorny road?

杨雷没有得到我的理解和支持,终于怀着痛苦和依恋的心情,告别家乡沈阳, 跑到遥远的江西去继续踢球。杨雷来信说:“妈妈,您不认为人应该有点志气,有点抱负吗?”读着儿子的信, 我流泪了。我25岁的儿子,至今没有谈恋爱,没有为自己筹建安乐窝。他为的是什么?难道做母亲的不该理解儿子的心吗?可是母亲的心也是需要理解的啊。……我的心又酸又苦。我的傻儿子,你踢的是乙级队啊,中国足球要翻身,难道能靠你们乙级队吗?可是我的儿子仍然埋下头来不顾命地踢,像虎,像牛。
Without my understanding and support, Yang Lei finally left her hometown Shenyang with pain and attachment and ran to the distant Jiangxi to continue playing football.Yang Lei wrote in the letter that Mom, don't you think people should have ambition? Reading my son's letter, I burst into tears. My 25-year-old son has not been in a relationship or built a comfort zone for himself. What is he for? Shouldn't a mother understand her son? But mothers also need to be understood. My heart was full of sourness and pain. My silly son, you are playing in the second division. Can Chinese football rely on your team to improve? But my son still buried his head and kicked desperately, like a tiger, like an ox.
然而,六届全运会之后,我的儿子就要退役了。他从11岁开始踢球,整整踢了 15年。这!5年,正是他生命中的黄金时代,本应更多地吸取知识、充实头脑,可是却因为安排不当而影响了他的文化学习和提高。最后留给他的只有深深的遗憾。ー些著名运动员退役之后,可以到大学去进修,可以得到相应的文凭,但那毕竟只是极少数。为数众多的普通运动员,那些乙级队、丙级队以及一般省市队的运动员退役以后,都有个去向安排的问题。他们不是明星,在通往冠军的道路上,他们只是一粒沙子,ー块铺路石;他们不是体坛上的“王子皇后”……每ー个运动员的背后,都有一颗母亲的心,她们怎么能不为自己儿子的今天和明天操心呢?千万个母亲的情绪,难道不直接影响着运动员的军心吗?
However, after participating in the 6th National Games, my son is about to retire. He started playing football at the age of 11 and played for 15 years. These 15 years were the golden age of his life when he should have absorbed more knowledge and enriched his mind, but improper arrangement affected his cultural learning and improvement. In the end, he was left with only deep regret. Some famous athletes can go to university after retiring and can get diplomas, but they are only a very few. A large number of ordinary athletes from the second division, the third division team and the provincial and municipal teams are facing the problem of work arrangement after retirement. They are not stars. On the road to the championship, they are just a grain of sand and a paving stone; They are not the "prince and queen" of sports. Behind every athlete, there is a mother. How can a mother not worry about the present and future of her son? Don't the emotions of thousands of mothers directly affect athletes?

我看着我的儿子,我知道他内心深藏着不可名状的苦恼。然而对这些为足球献身的男人,似乎还未更好地去关心……
I looked at my son, and I knew that there was unspeakable distress deep in his heart. However, these men who have dedicated their lives to football do not seem to be better cared for.”

多么伟大的母亲!她们为中国体育事业付出了何等的代价。
How great mothers are! What a heavy price they paid for Chinese sports！

李闻同志的文章的真正价值,在于她提出了对每ー个中国运动员最终归宿的忧虑。这忧虑当然不是怕社会主义国家使挂靴的运动员没饭吃,而是由于他们没有来得及具备生存最需要的文化知识而将一辈子只得混饭吃,这是他们所不甘心的。
The value of Li Wen's article laid in the fact that she raised her worries about the final fate of every Chinese athlete. Of course, this worry was not for fear that the socialist countries would make it impossible for athletes to make ends meet, but because athletes did not have time to acquire the cultural knowledge they need most for survival. And they would have to spend their whole lives in confusion, which they were not willing to do.

为什么我们的体育事业要以无数母亲忧心忡忡的代价为前提而发展?为什么体育这项促进人类全面发展的有益活动,却导致了人的偏废?为什么我们的运动员就很难同时做ー个有高度文化修养的人?
Why should our sports be developed at the cost of countless mothers' worries? Why did sport, a useful activity that promotes the all-round development of humankind, lead to the incomplete development of the human person? Why was it so difficult for our athletes to be highly literate people at the same time?

发达国家的优秀选手几乎全是受过全面教育并且有着自立职业的人,体育运动只能使他们变得更强,一生更辉煌。
Almost all the outstanding players in developed countries are well-educated and have self-supporting careers. Sports can only make them stronger and more brilliant in their life.

我们的“一条龙”,尽管培养了一批批夺取金牌的运动员,但成千上万的普普通通的运动员,却失去了获取文化知识的最佳年龄。他们中的绝大部分,从童年到少年直到青年,完全地被封闭起来,不知道这世界真实的样子。有一回,某围棋队到一家工厂去参观,一位队员见到工人劳动,非常惊讶:“啊,原来工人是这样做エ的呀!” 一他不了解本国大多数人的生活状况,社会知识贫乏到可怜的程度,又怎样去摆正自己和社会的关系?
Our sports policy of one dragon have produced generations of gold medal-winning athletes, but millions of ordinary athletes have missed the prime age for receiving cultural knowledge. Most of them, from childhood through adolescence and into young adulthood, were completely isolated and had no idea what the world is really like. Once, when some Go team visited a factory, a member of the team was surprised at the way workers work in the factory. He did not understand the living conditions of most people in China. With poor social knowledge, how can athletes straighten out their relationship with the society?

退役、淘汰,今后做什么?会做些什么?能做些什么?
What would these athletes do after they retire? What can they they do?

中小学体育的极端落后,制造了无数的“半拉子人”。体育界的封闭正相反, 对文化学习的极不重视,又制造了另ー种“半拉子人”。头脑装货过多的,四肢虚弱;而四肢发达强壮的,又脑子空虚。长此以往,体育工作怎么能取得父母们的信赖和支持?在ー份对北京市一包括教师、干部、工人、记者、服务员乃至体育工作者在内
的215个家庭的调查中,不愿意让自己的孩子干体育的竟达214家!噢,毕竟还有一家乐意送孩子支持体育嘛,谁知道独此一家的父亲一这位在北京火车站工作的汉子,也不过是说了个活话:“唉,就这么个儿子,如果他别的实在干不了,也只有让他去打球了。”
The extreme backwardness of primary and secondary school sports has led to the poor sports quality of countless students. In the sports world, on the contrary, the extreme lack of attention to cultural learning has led to poor cultural performance of athletes. Children with good academic performance had poor physical fitness. Children with good physical fitness had a low level of education. In the long run, how can sports win the trust and support from parents? In a survey of 215 families in Beijing, including teachers, officials, workers, journalists, waiters and even sports workers, 214 of them were reluctant to let their children do sports. Well, after all, there was another family that was willing to send their children to play sports. It turned out that the father who worked at the Beijing railway station just said, "Oh, my son is an only child. If he can do nothing else, he will have to play basketball."

有的学校为了照顾家长们的情绪,干脆拒绝体育部门在本校招收有可能使全校提高“升学率”的学生。某学生不到“朽木不可雕”的地步,你体校就甭想招走。谁家的爹妈也不愿意让自己的宝贝疙瘩放弃“学而优则仕”的光明前途。这么ー来,在我们国手云集的北京,少年体校招生还要花钱登广告。不能片面地去埋怨这些家长,这种喜欢郎平、李宁,却坚决反对子女去争当郎平、李宁的社会现象,绝非偶然。我们不从中国体育的现实去找原因,去做大的改革,又怨得着哪ー个?
Considering the feelings of parents, some schools simply did not allow the sports department to recruit students in their schools that may increase the "promotion rate" of the whole school. Unless the student reached the point where "decaying wood cannot be carved", the sports school had the opportunity to recruit him. Parents were reluctant to let their precious children give up their bright future. In this way, in Beijing, where our country's athletes gather, junior sports schools had to pay for advertisements to recruit students.Parents are not to blame. It is no accident that they like Lang Ping and Li Ning, but firmly oppose their children to become sports men like Lang Ping and Li Ning. If we do not find out causes from the reality of Chinese sports and make reforms, who is to blame?

退役的人们
Athletes after retirement

中国体育体制的ー个突出弊端,是运动员退役后的问题。文化素质不高的人, 难以在生活中自立自强。因为绝大部分运动员成不了大明星,他们的出路成了问题。
One of the prominent drawbacks of China's sports system was the question that where athletes would go after they retired. People with low cultural quality found it difficult to be self-reliant in life. Because the vast majority of athletes cannot become sports stars, their way out has become a problem.

曾经打入全国甲级联赛的山西女排,在退役队员中,我随便ー问一小韩,身高1.76米,现在跑到铁路上一个工程处干了油漆工;许瑞苹,身高!.76米,在一家小旅店当服务员。这是她们当时唯一的出路了。眼下这阵势,哪儿不是人满为患? 实在是找不到愿意接收的单位。
Among the retired members of the Shanxi women's volleyball team who once entered the national first-class league, Xiao Han, who is 1.76 meters tall, worked as a painter in an engineering office on the railway; Xu Ruiping, 1.76 meters tall, worked as a waitress in a small hotel. It was their only option at the time. Nowadays, there is no shortage of people in every job, and it is really difficult to find a job.

而正是ー批又一批这样的运动员的出路和结局,被更多的爹妈看在眼里,记在心头了。谁还送自家的宝贝干体育?
When parents see the end of batches of such athletes, who is willing to send their own chirldren to do sports?
在中国,每年被淘汰待分配的运动员多达四五千人,有的竟等了五六年。
In China, as many as four to five thousand athletes waited to be assigned jobs after being eliminated every year, and some even waited for five or six years.

遗憾的是,这样大批大批的运动员,在选择出路时,宁肯去端盘子、刷油漆、打杂混饭,也不愿意去当体育教师或继续从事基层的业余体育活动,因为体育教师的社会地位太低了。他们一旦转到其他行业,甚至不愿在人前提起自己曾经吃过体育饭。
Unfortunately, such a large number of athletes would rather work as waiters, painters, and handymen than become physical education teachers or continue to engage in amateur sports activities at the grassroots level, because the social status of physical education teachers was too low. Once they work in other industries, they didn't even want to mention in front of people that they used to do sports.

共青团太原市委的干事陈红旗,是个退役的游泳运动员,山西省好几项游泳纪录的保持者。当我采访他时,他连连摇头,说:“咱早就退下来了,您不要勾引我再提起那些伤心事。你是作家,最好能给咱们传授点儿对付这个社会的知识。”
Chen Hongqi, secretary of the Taiyuan City CPC Committee of the Communist Youth League, is a retired swimmer and holder of several swimming records in Shanxi Province. When I interviewed him, he shook his head again and again and said, "I'm long retired, so please don't remind me of those sad things. You are a writer, and it is better to teach us a little about dealing with social problems. ”

极其被动的运动员出路问题与极其被动的运动员来源问题,是一回事,值得中国体育界和全社会共同思索。
The issue of athletes' way out and athlete resources is equally important, and it is worth thinking about for China's sports circles and the whole society.

不少地方的体育部门在这样困难的条件下,开办大中专班,以帮助退役运动员拿文凭,有的地方干脆搞成新的体育运动学校。当然这也可以缓和一下运动员渴望文凭的焦虑。但是,这是以体育界实行了更大的“一条龙”为代价的,体育界的包袱越来越沉重,体育界进ー步走向封闭。这种治标不治本的方式,谈不上实质性的改革。现在我们要说的是另ー种退役现象。这是唯有那些极少数的明星们才能享受的殊荣。
Under such difficult conditions, sports departments in many localities have set up junior college and secondary school classes to help retired athletes obtain diplomas, and some have simply opened new sports schools. However, this has come at the cost of the sports sector adopting a broader sports policy, with the burden of the sports sector becoming heavier and the sports sector becoming more closed. This method of treating the symptoms but not the root cause was not a substantive reform.

你看,60年代中国的乒乓球运动员当大官儿的、半大官儿的就已屡见不鲜。到了 80年代,排球运动员或教练员退役后担任各级领导职务的就更不稀罕。许多省体委在干部年轻化的“改革”中,也纷纷提拔有成绩的排球教练离开赛场去当体委的副主任。有的体育运动学校在提拔干部时,也当然地把搞过排球的人排在最前列。
On the other hand, another kind of retirement was an honor that only a very small number of stars can enjoy.In the 60s, it was not uncommon for table tennis players in China to become officials. In the 80s, it was more common for volleyball players or coaches to serve as leaders at all levels after retirement. In the course of the "reform" of rejuvenating cadres, many provincial sports committees have also promoted volleyball coaches with outstanding achievements to leave the arena to become deputy directors of the sports committees. When some sports schools promote cadres, they naturally ranked those who have played volleyball first.

这些中华民族优秀的体育精英,为国家为民族争过荣誉,功勋卓著,人民曾给予高度的评价,国家也给予了重奖,在国力富足之后即使给予更多更重的奖励亦不过分。其中有些人也确实是体育领导人的最佳人选。但是,难道就一定都要封官加爵吗?
These outstanding sports elites of the Chinese nation have won honor for the country and the nation. The people have given them high praise, and the state has given considerable rewards, and even more and heavier rewards after the national strength is rich is not excessive. Some of them are indeed the best candidates for sports leaders. But do they have to become officials?
ー个好的运动员和教练员不一定就能成为ー个好的领导人。这完全是两码事。硬要这样做的结果,可能给这些原先的运动员、现在的领导干部造成难以应付的压カ,给他们自己特别是给工作,都带来意料之中的困难。当然,这是绝不能单单指责体育界的,事实上,我们早已习惯于把劳动模范战斗英雄学毛著积极分子勉强提拔到领导岗位上来,对由此带来的种种恶果,视若无睹。
A good athlete and coach didn't necessarily make a good leader. These were two completely different things. Insisting on doing so may cause unbearable pressure on them, and bring unexpected difficulties to themselves, especially to their work. Of course, this must not be blamed solely on the world of sport, in fact, we always promoted outstanding people to leadership positions, but ignored the consequences of this.

退役的人们处在两极。中国体育面临“断代”危机。
Retired people were in two completely different situations. China's sports was facing a crisis of no successor.

谁带着智慧的风采
People with the demeanor of wisdom

著名球星、英格兰足球队队长基冈一“米奇老鼠”,同时也是著名的歌星。他录制的《胜利属于你》《自由的比赛》等歌曲,使无数歌迷如醉如痴,伦敦电视台每周为其录制一次独唱节目。丹麦的门将尼里斯•波尔,居然是一位物理学家,当他所把守的大门前出现平静时,他一面监视着同伴们在场上的战事,一面就近在球门柱上计算复杂的方程式,潇洒至极。超级球星苏格拉底,这位大胡子恰恰是在圣
保罗获得了医学博士学位以后,オ成为国家队主力的,人们称之为“足球博士”。
The famous football star, captain of the English football team, Keegan—Mighty Mouse, was also a famous singer. His songs such as "Victory Belongs to You" and "Freedom Game" have mesmerized countless fans, and London TV has recorded a solo program for him once a week. Danish football goalkeeper Niris Boll turned out to be a physicist. When the opponent was not attacking, he monitored the battle of his companions on the field while calculating complex equations on the goalpost. Superstar Socrates, the bearded man who earned his doctorate in medicine from Universidade de São Paulo, became the main player of the national team, known as the "Doctor of Football".

然而,我们这个10亿人口的大国所选用的任何一个项目的国手中,似乎还极少看到这样带着智慧风采的“知识分子”。试想,ー个民族,倘能多出现ー些既能从事英勇顽强的体育运动,又能创造高雅的文化艺术,发明或操纵精密的科学仪器进行高深的学术研究的人,那オ算ー个“可怕”的民族,ー个伟大的民族。
However, among the athletes of any sport chosen by our country of 1 billion people, it seemed that there were very few intellectuals with such wisdom. Imagine that if there were more people who could engage in heroic and tenacious sports, create elegant culture and art, and invent or manipulate sophisticated scientific instruments to conduct advanced academic research, the Chinese nation would be a powerful and great nation.

先从足球说起。国外报刊曾ー针见血地指出:“中国人是凭感情踢球,不是凭理智踢球。”这理智是啥?我想就是完整的足球意识吧。南美人把足球同绘画、雕塑、音乐并提,同视为艺术。欧洲人则把现代足球看作一门科学,十分强调智能、理性思维在训练中的作用。巴西人踢球,轻盈优美而潇洒自如,头脑冷静而视野开阔,他们机智灵活敏锐,踢得节奏合理快慢相宜,看这些人踢球,如入艺术迷宫,给人美的享受。而我们,现代足球理论贫乏,必然带来技术落后,至今停留在“体能加技能”忽视“智能” 的原始足球阶段。集中的反映,就是运动员的木讷和迟钝。
As for football, foreign newspapers once pointed out sharply that Chinese played football based on feelings, not rationality. What does the reason mean? I think it's the complete consciousness of football. South Americans regard football as art along with painting, sculpture and music. Europeans regard modern football as a science, emphasizing the role of intelligent and rational thinking in training. Brazilians play football with wit and agility, and play at a reasonable pace. Watching them play football is like entering an artistic maze, which offers endless enjoyment to audiences. However, the lack of modern football theory will inevitably lead to backward technology, and we have remained in the primitive football stage of physical strength plus while ignoring intelligence. The dull performance of the athletes is a manifestation of this.

智能上不去,人的精神素质就上不去。在第14届世界大学生运动会上,中国男排在决赛中迎战南斯拉夫队。论技术实カ,我队并不亚于对手。此前我队在访南期间曾先后以3比〇和3比1两胜南斯拉夫,并在决赛前专程两次赶去观看南队比赛,进行摸底。南队确非我们的对手。谁知在这种情况下,不期然南队在决赛中兴奋得很,打出了高水平,越打越勇。中国队明显地表现出缺乏思想准备、应变能力差的心理弱势,最后以连输三局的结果,惨败于南斯拉夫,丢掉了一次在世界大赛中拿冠军的极好机会。痛定思痛,中国男排在总结失败教训时说:“为什么该赢的球却输了?问题在于我们虽有夺取冠军的技术实カ,却缺乏夺取冠军的精神素质。”可谓掷地有声,ー语中的。
Without the support of intelligence, the mental quality of athletes cannot be improved. At the 14th World University Games, the Chinese men's volleyball team played against the Yugoslav team in the final. In terms of technical strength, the two teams were comparable. Previously, during their visit to Yugoslavia, Chinese men’s volleyball team defeated Yugoslavia 3-0 and 3-1 respectively, and made two special trips to watch the Yugoslav team match before the final to get to know the opposing team. The Yugoslav men's volleyball team was indeed no match for the Chinese volleyball team. However, unexpectedly, the Yugoslav team was very excited in the final, played at a high level, and fought more and more bravely. The Chinese team obviously showed its psychological weakness due to lack of mental preparation and poor adaptability, and finally lost three consecutive games to Yugoslavia, losing an excellent opportunity to win the world championship. Summing up the lessons of failure, the Chinese men's volleyball players said, "Why did we lose the game we should have won? The problem is that although we have the technical skills to win the championship, we lack such spiritual quality to win it." Such comments get the point.

我们这种封闭型的训练体制,“一条龙”,造就了一批又一批的“半拉子人”,很难去提高精神素质。
Our closed training system of one dragon has cultivated batches of sports dabblers, and it is very difficult to improve their spiritual quality.

这里以朱建华为例。按理说,他在奥运会比赛中的那次失败本不必指责,因为胜败乃兵家常事。但是那失败的根子以及后来的一系列失败,包括第6届全运会上他只是跃过了 2.24米的高度,其原因却是值得深思的。请听上海市足球协会主席沈文彬的一番议论:“朱建华现在没法离开教练胡鸿飞。如果讲比赛,两人总要同时到场,ー个在看台边上,ー个在场地上。朱建华在奥运会上成绩不理想,胡鸿飞回来讲,主要有两个问题。第一是朱建华的依赖性问题没有解决。以往在上海比赛,虽然规定教练员不可以进场,但胡鸿飞总是坐在离朱建华跳高最近的看台上,朱建华在场里跳的时候,先看看胡教练在不在。在,他的心就定了。可这次到洛杉矶,情况大变。虽然准备时间很长,朱建华比其他运动员还早去ー个月呢。到那儿后人家问他怎么样,朱建华直到赛前都说一切正常。结果到比赛时却出了问题。为什么呢?他找不到教练胡鸿飞了!在洛杉矶,胡鸿飞不可能像在国内比赛那样,你愿意坐哪儿就坐哪儿。八九万人的体育场,观众哇哇叫,胡鸿飞坐哪儿,朱建华看不到,首先在心理上产生了压カ,便不知所措。第二呢,朱建华在比赛中遇到困难以后,便忘记了自己的特长,只想到拼搏啊拼搏,不拿冠军回去交不了账啊。ー拼,就把自己的特点长处拼掉了。据说,世界上跳过2米!0以上的运动员的膝关节全有毛病,可朱建华没有,多好的条件啊!”
Taking Zhu Jianhua as an example, there was no need to blame him for his defeat in the Olympic Games, because victory and defeat are both common in battle. But the cause of that failure and the series of failures that followed, including the fact that he only jumped 2.24 meters in height at the 6th National Games, are worth pondering. Shen Wenbin, chairman of the Shanghai Football Association, commented that Zhu Jianhua could not play alone in the absence of her coach Hu Hongfei. During the game, the two must always be on the field at the same time, one on the edge of the stands and the other on the field. After Hu Hongfei returned, he said that Zhu Jianhua's performance in the Olympic Games was not satisfactory, mainly because of two problems. The first is that Zhu Jianhua's dependency problem has not been resolved. In the past, when competing in Shanghai, although it was stipulated that coaches were not allowed to enter the stadium, Hu Hongfei always sat in the stands closest to the place where Zhu Jianhua jumped. When Zhu Jianhua was in the game, he first saw if Coach Hu was there. If Coach Hu was there, he would be relieved. But this time in Los Angeles, the situation has changed dramatically. Although the preparation time was very long, Zhu Jianhua went a month earlier than other athletes. After getting there, when asked about his preparation, Zhu Jianhua said that everything was ok. When it came time to play, something went wrong. That's because he couldn’t find coach Hu Hongfei. In Los Angeles, Hu Hongfei couldn’t sit wherever he wanted to sit as he had done in domestic competitions. The stadium was packed with 890,000 spectators, so he couldn't see where Hu Hongfei was sitting. Therefore, he first suffered from psychological pressure and was overwhelmed. Second, when encountering difficulties in the competition, he forgot his special strengths, and only thought of fighting hard to win the championship. Such thinking made it impossible for him to play to his strengths. It is said that athletes who jump higher than 2.1 meters in the world have problems with their knees, but he was an exception. What a great physical advantage that is for him!

Chapter Five

这位沈文彬,老体育了,虽是干足球的,但体育各项情理相通,他分析得好。
Shen Wenbin, who has been involved in soccer for many years, is able to coach various sports with the interchangeability of various sports activities.
我们的“独苗”长年让捧着,成了温室里的花朵。朱建华三创世界纪录的好成绩,都不是在国际大赛的严酷氛围中取得的,而国内的比赛又专为他制造了不少顺境。怨谁呢?苏联跳高专家奥尔洛夫在南京接受中国记者采访时说得好:“朱建华有那么好的身体条件,现在成绩上不去,反而有所下降,我很难理解,看来是他自己患有头痛病「’他认为,ー个运动员要有所突破,不在于别人如何如何,而恰恰在于他自己。一个头痛病患者显然是不可能有所成就的。可是,这病的起因又是什么?
Under careful care, our "only seedling" has grown into a greenhouse flower. None of Zhu Jianhua's three world records were achieved in the fierce competition of international competitions, and domestic competitions brought him a lot of prosperity. Who's to blame? Soviet high jump expert Orlov told Chinese reporters in Nanjing, "It is difficult to understand that Zhu Jianhua has such a good physical condition, but now his performance has not improved but dropped. It seems that there is something wrong with his psychology." He believed that an athlete's breakthrough lies not in how others are doing, but precisely in himself. A person with a psychological disorder is obviously not able to achieve success. But what is the cause of this disease?

除了朱建华之外,中国其他项目的运动员也有类似病症。有一篇很有见地的文章,议论我选手参加1987年第2届世界田径锦标赛的表现,发在《中国青年报》上。文章说:“体育竞赛要求运动员具有敢于拼搏、勇于比赛和一上场就兴奋的心理状态,而中国有许多选手在这次大赛中却出现了人还没有上场身体就发软的状态,反映了平时心理训练太差。中国运动员像温室的花朵,这往往使有些运动员成为有名无实的人物,在世界大赛中无所作为。”
In addition to Zhu, Chinese athletes in other sports were also plagued by such psychological problems. An insightful article on the performance of Chinese athletes at the second World Athletics Championships in 1987 was published in the China Youth Daily. It read "Sports competitions require athletes to have the courage to fight, the courage to compete, and the psychological state of excitement on the stage, but many Chinese players in this competition appeared to be weak before the stage, showing the neglect of mental training. Chinese athletes are hothouse flowers, with no real power and no achievement in the world Series."

文章说出了许多人的共同感受。我们这样的体育体制,看起来在短期内似乎可以出成绩,而长此以往,是跟不上世界体育发展的步伐的。更为严重的是,在这样的体制下不仅培养了一批“头痛病”的人,而且还容易培养出“畸形儿”来。中国乒乓球女队主力,著名运动员韩玉珍,就是这样ー个典型。
The article struck a chord with many people. Our sports system, which seemed to be able to achieve something in the short term, cannot keep pace with the development of world sports in the long run. More seriously, such a system not only cultivated a number of people suffering from psychological disorder, but also cultivated "deformed children". Chinese table tennis women, famous athletes Han Yuzhen, is such a typical example.

哈尔滨姑娘韩玉珍,1958年春天进入哈尔滨少年体校练乒乓球,后入选国家队。在第26届世界乒乓球锦标赛上,她与李富荣配合,获世界男女混合双打亚军; 又与梁丽珍配合,获世界女子双打第3名。她本人获世界女子单打第8名,时年19岁。韩玉珍以稳固的防守、勇猛的扣杀和高大的身材,成为当时世界乒坛瞩目的新秀,被国际乒联公布为世界女子乒乓球第8号种子选手。然而在她的心理上却潜伏着ー颗不幸的种子。
Han Yuzhen, a girl from Harbin, entered Harbin Youth Sports School in the spring of 1958 to practice table tennis and was selected to the national team later. At the 26th World Table Tennis Championships, she won the silver medal of mixed doubles with Li Furong. And with Liang Lizhen, won the world women's doubles No. 3. She herself ranked eighth in the world women's singles at the age of 19. With her solid defense, fierce smash and tall stature, Han Yuzhen became a new star in the world table tennis circle at that time. She was announced as the 8th seed player in the world women's table tennis by the International Table Tennis Federation. But there was something wrong with her psychology.

1962年10月,中国乒乓球队访问日本。月底,中日在名古屋举行了首次团体赛。中国女队由韩玉珍、梁丽珍、王健出场,第一次战胜了 26届世乒赛团体冠军日本队。消息传来,国人鼓舞。
In October 1962, the Chinese table tennis team visited Japan. At the end of that month, China and Japan held their first team competition in Nagoya. The Chinese women's team, consisting of Han Yuzhen, Liang Lizhen and Wang Jian, defeated the 26th World Team champion Japan for the first time, which inspied Chinese people greatly.

11月1日,中国女队到达东京。2日将同日本进行第二场比赛。就在到达东京的当天清晨,与韩玉珍同住一室的梁丽珍慌慌张张地跑进荣高棠的房间,报告说韩玉珍被刺了!
On November 1st, the Chinese women's team arrived in Tokyo. The next day would be the second match against Japan. Early in the morning of the 1st, Liang Li Zhen, who lived in the same room with Han Yu Zhen, ran into Rong Gao Tong's room in a panic and said that Han Yu Zhen had been stabbed!

荣高棠等领导立即奔往现场。发现韩玉珍趴在地上,悲痛交加,说方オ突然闯入一人,用刀将她的手刺破,又翻了梁丽珍的箱子,将梁的球拍搞破后,越窗而逃。
Rong Gaotang and other leaders immediately ran to the scene. Han Yuzhen was lying on the ground in grief, saying that a man had just burst in and stabbed her hand with a knife, and then went through Liang Lizhen's suitcase and broke Liang's racket before escaping through the window.

事发之后,日本警方展开调查。结果报告说,没有发现任何刺客迹象,疑为运动员自伤!我方经反复了解分析,亦认为被刺的根据不足。又经多次做工作,韩玉珍坦白了自己的错误,真相暴露于异国首都。原来,韩玉珍“深知这次比赛的重要, 害怕万一输了 ,领导不让参加27届世乒赛,或参加了不被重用”,于是以刀自伤,临阵脱逃,并佯装遇刺,以躲避这场比赛。而她又怕别人上阵后压过自己,又将另两名主力王健和梁丽珍的球拍弄破。干出了害国、害人、害己的丑事,在东京大丢中国脸面。
After the incident, Japanese police launched an investigation. It turned out to be that no sign of an assassin was found, and the athlete was suspected of self-injury! Through in-depth analysis, we also believed that the evidence of the stabbing is insufficient. Being persuaded over and over again, Han finally confessed her mistake. And the truth was exposed in a foreign capital. It turned out that Han was well aware of the importance of this competition, and was afraid that if she lost, her leaders would not allow her to participate in the 27th World Table Tennis Championships, or if she participated in the competition, she would not be valued. So she hurt herself with a knife, and pretended to be assassinated in order to avoid this competition. What's worse, she even broke the rackets of the other two main force Wang Jian and Liang Lizhen out of the fear that others outperformed herself. Such acts that discredit the country, harm others and hurt herself were a great disgrace to China.

此案告破,韩玉珍遂被提前遣返回国。党籍被开除,下放到北京南苑农场劳动。三四个月之后,经贺龙、荣高棠、李梦华等高级领导同志对她帮助教育,韩玉珍得以重返国家队。韩玉珍出赛首届新兴力量运动会,戴罪立功。回国后参加全国乒乓球赛,韩玉珍力克群英独占鳌头,再度名声大震。
The case was solved, and Han was repatriated in advance. She was expelled from the Party and sent to work on Nanyuan Farm in Beijing. Three or four months later, with the help of senior leaders like He Long, Rong Gaotang and Li Menghua, Han Yuzhen was able to return to the national team. Competing in the First Emerging Power Games, Han Yuzhen redeemed herself by excellent performance.After returning home to participate in the National Table Tennis Competition, Han Yuzhen stood out from the rest of players, enjoying a widespread reputation once again.

国内比赛韩玉珍表现得十分出色。可是,不久在国际乒乓球邀请赛上,韩玉珍与日本深津尚子争夺冠军时,又一次显示了她精神素质的低劣。当深津尚子追上几分时,韩玉珍的意志又垮了下来,在2比。领先两局的情况下,反败给深津。以后ー蹶不振,又败给深津一回。
Han performed very well in the domestic competitions. However, soon after in the international Invitational Table Tennis Tournament, the final game betwween Han Yuzhen and Japanese player Naoko Fukotsu showed her inferior mental quality again.
When her opponent caught up a few points, Han's will broke down again. With a two-game lead, she lost to Fukotsu. Devastated greatly, she lost another game.

她唯恐再输,影响参加28届世乒赛,两次旧病复发,临阵脱逃,谎称患了阑尾炎,腹部剧痛难忍,企图回避比赛,又被人及时识破。
Out of the fear that that she would lose again, which would affect her participation in the 28th World Table Tennis Championships, she lied that she suffered from appendicitis and excruciating abdominal pain. She tried to avoid the competition, but was found out in time.

国家体委随即决定,调韩玉珍返回黑龙江,今后不准再参加国内和国际比赛。可惜人人认为条件优良的运动员一身材好,灵敏度高,技术过硬,却缺乏最宝贵的ー个强者的心理素质,患得患失,极端个人主义
故事并没有结束。韩玉珍返回黑龙江以后,在“文革”中被关进牛棚,接着是严刑逼供,人格侮辱,被打得皮开肉绽,遍体鳞伤。她本不是ー张硬弓,哪里受得了这番折磨,一打便招,ー审便供,不仅殃及自己,又殃及他人。她常常跑着跑着哭, 跑着跑着笑,一会儿装狗叫,一会儿骂自己是叛徒特务假党员。她没有勇气活下去,跳过高塔,吃过火柴头,往自己心脏部位扎过缝衣针……
The State Sports Commission immediately decided to send Han Yuzhen back to Heilongjiang Province and ban her from competing in domestic and international competitions. It's a pity that an excellent athlete with a good figure, high sensitivity, superb skill, was an extreme individualist who was wayed by considerations of gain and loss and lackd the most precious psychological quality of the strong.The story was not over. After Han returned to Heilongjiang, she was prisoned in a cowshed during the "Cultural Revolution", followed by torture, humiliation, beatings and bruises. Her will was not strong enough, and how could she endure such torture? Therefore, she would confess as soon as she was beaten and interrogated, which brought harm not only to herself but also to others. She often ran to cry, ran to laugh, sometimes pretended to be a dog barking, sometimes scolded herself as a traitor, a spy and a fake party member.Without the courage to live, she jumped from the tower, ate the matchhead, stuck needle in her heart...

1978年,省体委给韩玉珍平了反,正式批准她为省体校教练员。一年以后,即 1979年9月,韩玉珍在教练过程中突然腹部剧痛一这回可是真的,她大汗淋漓昏倒在地。
In 1978, the Provincial Sports Commission redressed wrongs done to Han, and officially approved her as a provincial sports school coach. A year later, in September 1979, Han suffered from a severe abdominal pain during a coaching session. This time, it was real. She collapsed in a sweat.

经过三天抢救,无效,37岁的中国一代著名选手韩玉珍渍然死去,诊断为突发性肝坏死,直到死后,她心包上还有一根“文革”中自扎的缝衣针没有取出。
Three days of rescue failed. The 37 years old Chinese famous player Han Yuzhen died, diagnosed as sudden liver necrosis. Until her death, there was still a needle in her pericardium that had been pricked during the Cultural Revolution.

韩玉珍的一生,有理想,有痛悔;有光彩,有昏暗;有伤痕,有微笑;有屈辱,有罪过;有理智,有失常,让人无法评述。
It is hard to make a comment on her life in that there were not only ideal, glory, joy, reson, but also regrets, drakness, scars, humiliation and disorder.

我想到的,还是体制问题,还是文化素质问题,还是精神品质问题。体育运动是人类全面和谐发展的极其重要的组成部分,它的功能不仅仅在于培养类似动物那样的高超运动技能,还在于它影响着人类的精神世界、审美意识、价值观念、创造能力和生活方式。人类通过参与体育运动所塑造的活跃而舒展的人体,在物质和精神综合意义上的顶点表现便是美。如果我们的体育目的以及为这个目的服务的体育体制偏离了这种美,那是什么呢?
What comes to my mind is still the problem of the system, the problem of cultural quality, and the problem of spiritual quality. Sports is an extremely important part of the comprehensive and harmonious development of human beings. Its function is not only to cultivate the superb sports skills like animals, but also to affect the spiritual world, aesthetic consciousness, values, creativity and life style of human beings. The culmination of the physical and spiritual expression of the active and expansive human body shaped by participation in sports is beauty. If the purpose of our sport and the system of sport that serves it, deviate from this beauty, what is it?

处在中间环节的中国教练
Chinese Coaches in Key Positions

教练员,处在中国体育的中间环节,至为关键。忧虑之中,我采访了许多执教中国运动队的人,结果更使我忧虑。在中国体育系统中,受过高等教育者不足10%,又据对各省市体工队中教员的来源调查发现,由运动员退转当教练的,达81.77%,各省运动学校的教练亦有 76.61%来自运动员。在对全国23个运动队包括国家队的119名教练的统计中, 初中乃至小学文化程度者,占80%以上。
The coach, in the central link of Chinese sports, is the key. Out of anxiety, I interviewed many people who coach Chinese sports teams, and the results worried me even more. In China's sports system, less than 10% have received higher education. According to the investigation on the source of the teachers in the sports teams of provinces and cities, 81.77% of the athletes have retired to become coaches, and 76.61% of the coaches in provincial sports schools were athletes. More than 80 percent of 119 coaches from 23 sports teams, including the national team, had educational backgrounds in middle and primary schools.

再看一下世界体育强国,美国1977年全美大学生田径锦标赛期间担任教练的 49人中,100%为大学以上文化程度。在苏联整个体育系统,受过高等教育的人达 55%。
Among the 49 coaches of the U.S. during the 1977 National Collegiate Track and Field Championships, all of them received college education or higher. In the entire sports system of the Soviet Union, 55 percent of the population was highly educated.

更加令人叹息的是,在全国3200个业余体校田径教练员文化考核中,有半数以上的人不及格,其中有10个省的平均分数在60分以下。这些教练,大多数也是由严重缺乏文化修养的运动员退转担任的。
What's more, more than half of the coaches from the country's 3,200 amateur sports schools failed the cultural examination of track and field coaches. The average score of 10 provinces was below 60. Most of these coaches used to be athletes who were severely uncultured.

青出于蓝本应胜于蓝,所忧者,青出于蓝反不如蓝。近亲繁殖在中国体育界已是普遍现象。你翻开中国足球队走马灯一般频频更换的诸多教练员的名单,再观照一下国内甲级队的诸多教练员,就不难发现,甲级队的教练全由主力队员退役后担任,国家队的教头则是挂靴的国脚。无一例外。教练员确应是谙熟技战术又具备实战经验的人,但是,作为教练,毕竟不是以他自己踢得好赖为标准的。纵观国际体坛,许多超一流的教练并非是赫赫有名的球星。球王贝利虽说技艺卓绝,却无人请他执教巴西队,因为他除非以连考五次的代价,首先拿到学位,然后オ可问津教鞭凯撒大帝”贝肯鲍尔退役后,由于不曾接受必须具备的教练员学位教育,他只能以领队身份而不能以教练的身份出现在联邦德国;足球强国意大利的名队教练,上任前必须经历五个阶段的考核。
The student should have surpassed the teacher. But what concerned me was that the student is inferior to the teacher. Inbreeding has become common in Chinese sports. Comparing the coaches of the Chinese football team who have been changed frequently, with some coaches of the domestic first-class team, it was obvious that the coaches of the first-class team are all retired players, while the coaches of the national team are all national football players who have hung up their boots. The coach should be well versed in theory and tactics as well as boast practical experience. However, the criterion for becoming a coach is not how well the coach plays. Throughout the international sports world, many top coaches are not famous stars. Pele, for all his skill, was not asked to coach the Brazilian national team because he would have to take the exam five times in a row to get a degree before he could coach. After retirement, Beckenbauer could only be seen in the national team of Federal Germany as a leader, not as a coach, because he did not receive the required coaching degree. The coach of Italy which is the football powerhouse, must go through five stages of assessment before taking the job.

第一阶段:足球理论、解剖、生物化学、生物力学、生理卫生和心理学。及格后进入第二阶段:更深入地学习,然后由专家小组判定你有没有当教练的素质。这ー下又淘汰一批人,剩下的进入第三阶段:必须到世界著名球队实习,并有写出该队一切工作计划、详细剖析该队的能力。经过再淘汰,进入第四阶段:必须参加足够的各种报告会、讲习会、讨论会以及与著名专家教练、记者会见的圆桌会议,意在考核ー个教练的全部专业知识和宣传自己观点的能力。最后进入第五阶段:总体考试和论文答辩。只有全部合格,才能有被招聘的资格,招聘后还要先当助手,后执教鞭。如此“刺刀见红”的考核和淘汰制度,筛掉了不少虽然球技高超却不具备教练才能的“明星”们。
Stage 1: Learning football theory, anatomy, biochemistry, biomechanics, physiological hygiene and psychology. People who pass the first stage can adcance to the second stage. In the second stage, people need to go deeper and then a panel of experts will decide if you have what it takes to be a coach. Those who are not eliminated at this stage advance to the next stage in which people must intern with a world famous team and be able to write all the work plans of the team and analyze the team in detail. The next stage aims to assess a coach's overall expertise and ability to get his or her ideas across by requiring candidates to participate in a large number of presentations, workshops, seminars and round-table meetings with renowned expert coaches and journalists. The last stage includes comprehensive examination and thesis defence. Candidates must be successful in all five stages to be eligible for recruitment, and must first work as assistants before becoming coaches. Such a rigorous system of evaluation and elimination removes many stars who are highly skilled but not capable of coaching.

特别有趣的是,美国著名游泳教练谢曼・查尔伏,是位具有非凡组织能力的人,他执教的美国男队曾获得过16枚奥运会金牌,他培养了一批又一批世界冠军, 多次打破世界纪录。可是,这位在全世界泳坛有着重要地位的大名鼎鼎的教练,却不会游泳!有一回,他的游泳队在夺魁之后,队员们高兴地把他投入水中,以示恭贺;不料,这位世界第一流的游泳教练却狼狈地呛了几口水沉下去了,几乎葬身泳池。运动员们赶快跃入池中实行抢救。此后,他只要眼看着自己的队员稳操胜券, 就赶紧悄悄溜掉,避开运动员们的恶作剧。
Sherm Chavoor, the famous swimming coach of the United States with extraordinary organizational ability, coached the American men's team to win 16 Olympic gold medals, and cultivated many world champions who broke many world records. It was particularly interesting that the famous coach, who had an important position in the international swimming world, can not swim! Once, when his team won the championship, all the team members threw him into the water for celebration. Unexpectedly, the world's first-class swimming coach swallowed a few mouthfuls of water in a panic, then sank and almost died in the pool. The athletes leaped into the pool to rescue them. After that, as long as he saw his team secure victory, he quickly slipped away to shun the athletes' mischief.

谢曼・查尔伏的例子说明了什么?
What does the story of Sherm Chavoor show?

我们的教练员呢?虽不乏相当出色、成绩卓异者,但却有相当一部分人常常在尽职尽力当中只扮演了一名“领操员” “示范员”的角色,甚至领操都领不出什么新招儿来。而一名真正优秀的教练员应该像ー个工程师或者艺术家那样时时具有创新的欲望和活カ。谢曼・查尔伏靠的不是简单的动作示范,他并不想为运动员制造什么样板,他靠的是科学,靠一整套独特的科学的博采众家之长的训练方法。
What about Chinese coaches? Many of them are quite outstanding, but a considerable number of them only play the role of a "pilot" and"demonstrator", who can't even come up with new ideas. However, a really good coach should have the desire and energy to innovate at all times like an engineer or an artist. Sherm Chavoor's sucess doesn't lie in simple demonstrations for he didn't want to create a model for athletes. Instead, it lies in science, in a unique scientific set of training methods that drew on the best of every method.

某省女排在国内要算不错的队伍了,而一名教练却不得不去求告一位具有高中程度的手下的队员为自己补课,以应付上级的文化考试。我们的ー些教练员在执教中,依靠的仅仅是自己在过去当运动员时期的训练日记,然后照猫画虎抄下来。他们制订训练计划的思维方式无非是看去年、想今年,稀里糊涂迎新年,练ー段,改ー段,修修补补又一段。他们认为,舞文弄墨能提高水平出成绩?训练训练, 就是连训带练,你不训他不练啊,师傅就是这样把我“训练”出来的!
A coach of a provincial women's volleyball team, one of the best in China, had to ask a member of his team with a high school degree to help him cope with examinations. Some of our coaches relied on nothing more than their training diaries from the days when they were athletes and copy them. Their way of thinking about training programs is to borrow from previous programs, without any innovation. They tried to improve their performance by playing with words. Training means teaching and practicing. If the coach doesn't teach the athletes, the athletes won't practice. That's how I grew up by the mode of teaching and practicing.

这么着,我们的这类教练员在代代相传的“训练”中培养着国手。他们对上ー代的经验,对他人的成功,知其然不知其所以然,往往邯郸学步,愣赶硬干。人家大运动量训练,咱也玩命干;人家无氧训练,咱也憋住气试试。于是,运动员练出毛病的,练伤的,练到稀里糊涂退役的,为数众多。最后他倒抱怨开了,说中国人干运动员先天就不行,人种就比人家差,不堪造就!果真如此吗?前年我们请了联邦德国一位教练来华执教,他对我国两名普通田径运动员先是进行了全面测试,然后进行分析,选择出最佳训练程序,合理地安排运动量,改进了我们的教练视而不见的ー些技术上的毛病,结果,只练了三个月,这两位运动员一位打破了亚洲纪录,一位打破了全国纪录。
Such coaches cultivated national players by "training" handed down from generation to generation. As for the success of others, they approximately knew how, not the why. Therefore, they slavishly imitated others by arranging high-intensity training and anaerobic training for team members instead of considering actuality. In this way, most of althelets suffered mental problems, physical injuries and even retirement. In the end, he even complained that the Chinese are not qualified to be athletes. Is that true? The year before last, China hired a coach from the Federal Republic of Germany. The coach thoroughly tested two ordinary track and field athletes from China first, then selected the best training procedures and arranged the amount of exercise reasonably through careful annalysis to improve some technical defects that local coaches ignored. As a result, after only three months of practice, one of these two athletes broke the Asian record and the other broke the national record.

如果ー个教练员只懂得让运动员跳圈儿,蹲杠铃,翻来覆去那么几个动作,连最基本的运动生理、运动心理、运动营养都不懂,他手下的运动员凭什么出成绩?这两年,体育界为了改进提高ー下,让ー些教练员上一两年大专班,借以改变教练员队伍的知识结构。这自然可以做ー些弥补,可是,由于底子太薄,又缺乏系统性,加上有些培训进修流于形式,因此并不能从根本上解决问题,实质上,不过是领了一纸文凭而已。
Athletes will not succeed under the guidance of a coach who only knows how to tell them to jump through hoops and squat on barbells, but lacks the most basic knowledge of sports physiology, sports psychology and sports nutrition.In the past two years, in order to improve themselves, the sports circle has asked some coaches to attend college for one or two years, so as to change the knowledge structure of the coaching team. Of course, this could make up for some problems. However, the formalism of training and the lack of knowledge basis and systematic arrangements indicated that problems couldn't be solved foundamentally. In essence, they just got a diploma.

我听说有这么ー档子事情。1984年前后,中国的“文凭热”越刮越烈。国家体委为了满足广大教练员和一部分退役运动员的美好愿望,在天津体院特意开办了ー个大专进修班,以期给大伙儿创造ー个学习的机会。参加者有著名教练多人。在入学前,考虑到大家的基础,仅仅考试三门功课,即语文、数学和政治,考题也不难。万万没想到,在报考的几十位中国体育界的佼佼者当中,没有一人的成绩超过三门总分60分的,最高者三门加一块58分！有考30分的,有20分的,竟然还有考7分、8分的。在校专修期间,有些人并未置身课堂,仍然住在北京,只是在天津体院挂了个虚名。两载过去,每人一张大专文凭到手,“文凭发放所”胜利完成了任务。大伙儿今后就算是受过高等教育了。
Around 1984, the "diploma fever" became more and more fierce in China. In order to realize the good wishes of the coaches and some retired athletes, the State Sports Commission specially opened a junior college training class in Tianjin University of Sport to provide a learning opportunity for all of them. What's more, many of the participants were famous coaches. Before the entrance, considering everyone's foundation, only three subjects, namely Chinese, mathematics and politics, were tested, and the questions were not difficult. Unexpectedly, among the dozens of outstanding Chinese sportsmen who applied for the exam, none of them scored more than 60 points in three courses, and the highest score was 58 points plus three courses. Some of them scored 30 points, 20 points, and even 8 points, 7 points. Some of them still lived in Beijing and did not attend classes during the period. Two years later, everyone got an associate's degre which means they have received higher education. In this way, the "diploma issuing house" successfully completed its task.
这也难怪,要知道中国的各大体育院校和师范体育系,压根儿就没有什么教练系这ー说。
That's no wonder because China's physical education colleges and normal physical education departments didn't set up coaching departments at all.

由于我们无法像体育发达国家那样对教练员实行制度性的考核,所以我们对一名教练的优劣高低就无从做出科学判断。于是,最简便的方法也只有任人唯亲了。连锁反应的是,真正有志气有能力有实カ有创造性的新人,因为没有严格的评判考核标准而常常失宠,怀オ不遇的新人越来越多,他们的命运由不得自己。他们无法摆脱那些惯于发号施令者的捉弄,无法以自身的实カ去抗御瞎指挥。这样一来,ー支运动队,既可能在一位天才教练的手中创造奇迹,也可能在一个平庸者的瞎指挥中屡遭不幸。
The lack of evaluation system of coaches as in developed countries means that we have no way to evaluate a coach scientifically. Therefore, the easiest way is cronyism, which led to the knock-on effect that truly ambitious, capable, competent and creative newcomers often fall out of favor because there is no strict evaluation criteria. The number of the new comers who are not recogized for their talents is growing. Their fate is not up to them, for they cannot shun the tricks of those who are used to giving orders and cannot resist in their own strength. As a result, a sports team can either work wonders under the guidance of a talented coach or suffer misfortune under the guidance of a mediocre one.

我无法想象,靠ー支没有多少文化的队伍,怎样去实现体育强国的梦?
I can't imagine how to achieve the dream of being a great sports nation with an uneducated team.

中国足球界在解放初期的50年代,文化程度反而比30多年后的今天要高。像李凤楼、陈成达、苏永舜等,都是正牌的大学生,钱允庆是一名有声望的医生,年维泗也是ー个文化程度较高的青年知识分子。你看,随着这支队伍文化程度的不断降低,我们的失败也越来越离奇:从!957年参加世界杯预选赛开始,先是败给印尼,接着是在首届新运会上败给乌拉圭大学生;80年代后,先后在重大比赛中失利于新加坡、新西兰、泰国,最后发展到输给香港。30年来一直行进在极其曲折痛苦的道路上。
Chinese football players in the early 1950s were better educated than players in 1980s. For example, Li Fenglou, Chen Chengda, Su Yongshun, etc., were all veritable college students, Qian Yunqing was a prestigious doctor, and Nian Weisi was also a young intellectual with a high degree of education. As its members becoming less educated, Chinese football team was getting more and more easily defeated. From the 1957 World Cup qualifiers, it lost first to Indonesia, and then lost to Uruguayan students at the first New Games. After the 80s, it lost major competitions to Singapore, New Zealand, Thailand, and finally lost to Hong Kong. For 30 years, it has been on an extremely tortuous and painful road.

现行体育体制降低了中国教练的水准。想想我们足球的战略战术吧:50年代学习匈牙利的WM阵型;60年代改学巴西的“424” ；70年代又转而学习荷兰的全攻全守;到了 80年代更没谱了,一会儿照搬巴西的攻势足球,一会儿又推崇意大利的稳守反击,一会儿又觉得法国的欧洲拉丁派地道……真是不遗余力,孜孜不倦,偏偏没有我们自己的东西。我们的国情是什么?我们的特色是什么?我们的长处和绝招儿是什么?怎样去开创一条扎扎实实的胜利之路?我的一位朋友告诉我,两年前,他在昆明海境训练基地采访了一场高水平的足球赛。中国队对匈牙利劲旅维多顿队。当中国队以3比〇战胜对手之后,对方教练吃惊非常,他忍不住问我们的一位国脚:“你们怎么能踢得这样好?” 这位国脚实话实说:“就是因为没按教练的部署踢!”
The current sports system has lowered the standard of Chinese coaches.Take a look at the strategy and tactics of Chinese football. Chinese football learned the WM formation of Hungary in the 50s and the Brazilian 4-2-4 formation in the 60s; In the 70s, it switched to learning from the Total Football of Holland; In the 80s, it was even more incomprehensible, copying Brazilian offensive football one moment, admiring Italy's steady counter-attack the next, and then learning from the French European Latin school. China really spared no effort to learn the tactics of other countries, but did not have our own things. What are our realities? What are our characteristics? What are our strengths and skills? How to create a solid path to victory? A friend of mine told me that two years ago, he covered a high-level football match between the Chinese team and the Hungarian team Vidodon at the Haihai training base in Kunming. When China won the match 3-0, the coach of the opposing team was so surprised that he could not help asking one of our players, "How can you play so well?" He replied that it's because they didn't play according to their coach's strategies.

这是多么耐人寻味的一句话呀。
What a meaningful phrase he said.

各种技战术的背后,是完整的体育理论、足球理论,我们缺乏的正是这些。
Behind all kinds of techniques and tactics are complete sports theories and football theories which are exactly what we lack.

我总是忘不了苏联举重队总教练换人的事情。里格尔特,是个非凡的人物。他曾被国际举重联合会主席肖德尔誉为“哪里出现里格尔特,哪里就出现新纪录”。他曾横跨三个级别,创造过63次世界纪录,是2I届奥运会金牌得主。他9 次夺取欧洲冠军,6次夺取世界冠军。但是,苏联人却看到他自1984年接任总教练
以来办法不多。拥有40多万举重运动员的苏联举重成绩在下降,屡屡败给拥有4 千名举重健儿的保加利亚。1986年的世界举重锦标赛,10个金牌,保加利亚夺走7 个,罗马尼亚1个,苏联只得2个。苏联的报界评论得好,说里格尔特不善于开动脑筋去研究新的训练方法,“今天大喊大叫’坚持住!‘已经于事无补”。在这种情况下,苏联人通过竞选,撤去了虽说是ー个伟大的运动员却不是一个够格的教练的里格尔特,换上了专家梅德维杰夫。这位新的总教练!970年至1974年曾经担任过国家队的总教练,但在当时他干得并不出色。而下台后他一直在莫斯科中央体育学院举重教研室深入研究举重理论并担任该室主任,著书立说,发表了许多高质量的研究论文,写过《多年训练计划》等著作。这次复出,堪称是经过了理论和科研的重新武装。苏联报纸评论说,“关键不在于更换专家,而在于他们不同的思维”。果然,在梅德维杰夫上任后的第二年,即!987年的世界举重锦标赛上,苏联队的转机明显开始了,与保加利亚的差距迅即缩小,ー举打破4项世界纪录,而保队却只打破2项。
I can't forget the change of head coach of the Soviet weightlifting team. Rigert was an extraordinary figure. He was praised by the president of the International Weightlifting Federation Schauder that "wherever Riegert appears, there is a new record". Having set 63 world records across three weight classes, he was a gold medalist at the 21st Olympic Games and he has won 9 European titles and 6 world titles. However, he has not done much since he took over as a head coach in 1984, so the performance of Soviet Union , which had more than 400,000 weightlifters, has declined, repeatedly losing to Bulgaria, which only had 4,000 weightlifters. At the 1986 World Weightlifting Championships, Bulgaria won 7 of the 10 gold medals, Romania 1 and the Soviet Union 2. The Soviet press commented that he was not good at researching new training methods and yelling at the athletes to hold on would no longer help. In this situation, the Soviets campaigned to remove Rigert, who was a great athlete but not a qualified coach, and replaced him with expert Dmitry Medvede. The new head coach was once the head coach of the national team from 1970 to 1974, but he did not do a great job at that time. After his dismissal, he has been studying the theory of weightlifting in depth at the weightlifting department of the Central Institute of Physical Education in Moscow, where he served as its director. In addition, he has published many high-quality research papers, and written books such as Multi-Year Training Plan. His comeback can be said to be a rearmament of theory and scientific research. Soviet newspapers commented that the point was not in replacing the coaches, but in their different thinking. Unsurprisingly, at the World Weightlifting Championships in 987, the second year after Medvedev took office, the Soviet team's turnaround began obviously, and the gap between it and Bulgaria quickly narrowed, with it breaking four world records while the Bulgarian team breaking only two.

这件事情给我很深的触动,其内涵是丰富的。伟大的里格尔特曾经63次改写了世界纪录,倘在中国,那还得了?如果这样的运动员退转后当了教练,不出成绩, 我们会不会换掉? 需要提醒读者的是,绝大多数的中国各级教练的事业心与吃苦耐劳精神是无可挑剔的。无论是ー个县ー个市一个省的教练,还是国家队的教练,哪个不是呕心沥血?他们不顾及家庭,不顾及金钱,置个人荣辱于度外,表现了崇高的献身精神〇在我个人的运动生涯中和后来的采访过程中,随时可以遇到这样的人。在一位姓万的教练家中,他告诉我,体育界同社会的各种矛盾,最集中地反映在家长和教练员身上。每当ー批孩子耽误了学业却又没上成中专班或没有被省以上专业队选中的时候,你看吧,家长天天轮番找你,把孩子失去前程的责任一股脑儿推到教练头上。万教练只好含着眼泪躲起来。而你要知道,这些孩子之所以练了两三年没有干成专业,并不全是孩子们成绩不行,而是有关头头们为了急功近利,从外省“买” 来了运动员占掉了这些当地孩子应有的名额,夺走了他们应有的机会。可这又没法怨领导,因为买一个成熟的运动员,要比你自己花钱培养ー个孩子成熟起来,要省经费得多!头头们的口袋里也穷啊!于是,家长受打击,孩子受刺激,教练受抨击,领导干着急。而处在风ロ浪尖上的,还是教练。这位万教练的妻子也是一名田径教练,她和她的同事们每天必须上三班:早晨练,上午练,下午练。夏天日头暴晒,冬天寒风劲吹,一年四季天天如此,可是她们每天只能领到五毛钱的补贴,还不够家属院里的老太太打ー圈麻将呢！前些年,教练们ー两年总要发一身衣服;后来,有的地方改成三年发一身,风吹雨淋,早就烂了。而体委领导们为了向市里的干部们要点儿经费,就只好一套接ー套地送,或者叫长期借穿吧。有的领导干部何止接受了两套三套!他穿得了吗?穿不了没关系,给老婆穿上进厨房,给孩子穿上去上学,还能给亲戚做人情嘛!中国教练员的苦衷三言两语是说不完的。比如评职称,地市一级的教练带队参加全国比赛的机会几乎没有,可有的地市评定职称的框框上定了,必须有队员直接参加了全国以上的比赛オ算够分。注意,是直接参加,你输送的运动员后来到省里又集训又参赛,对不起,这就不给算数了!倘是足球,又规定,必须输送了 7名以上的队员在省里踢主力,这オ行。天啊,你算吧,假如每个地市足球教练都要输送7名以上的队员打主力オ给评这个教练职称,那么, ー个省,最少也要有好几百个主力队员,我们才能都够教练的格！合理不?你放眼ー看,许多老教练的学生后来到大学里都当了讲师什么的,而这些教练仍然评不上个教练职称,还在操场上带着队伍干！
That touched me deeply. The great Rigert has rewritten the world record 63 times, which is very incredible in China. If such an athlete retired to become a coach in China but did not produce results, would we replace him? It is worth noting that the dedication and hard-working spirit of the vast majority of Chinese coaches at all levels are unquestionable. Whether it is a coach at the county, city, provincial level, or at the national team, they all dedicated to their career. They showed noble dedication without caring for family and money, and at the expense of personal honor and disgrace. I can meet such people at any time during my personal athletic career and later interviews. In the home of a coach surnamed Wan, he told me that the contradictions between the sports world and society were most concentrated in the relationship between parents and coaches. If a gruop of children delayed their studies but did not enter a secondary school or was not selected by a professional team above the provincial level, parents would take turns to find the coach every day, and pushed the responsibility for their children's loss of bright future onto the coach. Under this situation, he had to hide with tears in his eyes. The reason why these children have not become professional athletes after practicing for two or three years was not all because the children were not good at their results, but because the leaders concerned have "bought" athletes from other provinces in order to achieve rapid improvement, thus occupying the places that these local children deserve and taking away their due opportunities. But these leaders should not be blamed because buying a mature athlete is much cheaper than spending money training an athlete. The funding for these leaders to develop sports was also lomited. As a result, parents were hit, children were stimulated, coaches were attacked, and leaders were anxious. And on the cusp of the storm was still the coach. Coach Wan's wife, who is also a track and field coach, and her colleagues had to work three shifts a day. In summer, they were exposed to the sun; in winter, they were blown by the cold wind. It's the same every year. But they could only receive a subsidy of five cents a day, which was even not enough for the old ladies in the family yard to play mahjong. In previous years, the superior department always issued clothes to the coaches for one or two years; Later, some places changed to three years to issue a set of clothes to coaches. They worked in the wind and rain, so their clothes had long been rotten. In order to ask the city-level cadres for funds, the leaders of the sports committee had to send clothes to the cadres one after another. Some leading cadres received more than two or three sets of clothes which the leaders gave their wives to wear when she cooking, gave their chirldren to wear when going to school , and gave their relatives as a favor. The bitterness of Chinese coaches couldnot be said in words. Taking professional evaluation as an example, there were almost no opportunities for coaches at the prefectural and municipal levels to lead teams to participate in national competitions, but some prefectures and cities have set the standard for evaluating professional titles that some team members must directly participate in competitions above the national level. It is worth noting that the athletes who were sent later came to the province to train and compete did not count. There was also a stipulation on the evaluation of professional titles in the field of football that more than 7 players of a coach must be promoted to become the main members of the provincial team. If each prefecture-level football coach had to send more than 7 team members to the provincial team, a province must have at least several hundred main members which is unreasonable. Many students of old coaches later became lecturers in universities, and these coaches still couldn't get a coaching title, and they still led the team on the playground.

远离科学的人们
People away from Science
当今世界,仅靠教练员训练的时代已经结束,代之而起的是教练员、医生、科研人员和运动员的通力合作,实行总体科学训练。
In today's world, the era of training only depending on coaches has come to an end. Instead, coaches, doctors, researchers and athletes work together to carry out overall scientific training.

然而,提起我们的体育科研,又是一番扫兴。在前些时候颁布的体育科技进步奖中,获ー等奖的只有3项,其中仅有1项是有关运动员选材研究的,另外两项ー个是饮料,ー个是防治末端病。在!986年的汉城亚运会期间,中国的大小报刊倾其笔墨对金牌进行重点宣传,主要是围绕“升国旗、奏国歌”。但是,在同时同地举行的亚运会科学大会,我们却宣传得极少,鲜为人知。在这个有12项研究学科的大会上,韩国拿出了 91篇论文,日本拿出了 62篇,中国台北也拿出了 !9篇,咱们呢?说来令人汗颜,堂堂中华人民共和国只拿出了两篇。
However, when it comes to our sports research, it is disappointing. Among Sports Science and Technology Progress Award issued earlier, only three items won the first prize, of which only one was related to the research on athletes. And the remaining two were about drinks and the prevention and treatment of terminal diseases.During the 1986 Seoul Asian Games, Chinese newspapers and magazines focused on winning the gold medal, mainly centering on "raising the national flag and playing the national anthem." At this conference with 12 research disciplines, South Korea produced 91 papers, Japan produced 62 papers, and Chinese Taipei also produced nine papers. What about Chinese mainland? It is shameful to say that the People's Republic of China only produced two papers.

我们每当论及体育的成功之道,无非是“顽强拼搏”“奋勇进取”“为国争光”等等精神动カ,似乎无须靠科学。这当然与我们曾经在相当长的时间里不尊重知识, 排斥科学作为生产カ的意识有关。这是宏观上的错误。而对体育本身,这种错误就更深刻。在众多人眼里,体育和科学是两个离得很遥远的概念。中国历史上的体育英豪们,无论是陆上的、水里的、空中的,腾挪跑跳游滑掷,总是归于ー个“练” 字;所谓功夫,全凭吃得下苦,多少年习演不辍。所以沿袭而下,认为体育者,不过是人高马大。“平时多流汗,赛时能夺冠”的指导思想贯穿始终。这里头还有一层缘由:体育科研并不能直接产生金牌,搞体育科研必定要有一定的时间,咱先抓了这阵子再说!这就致使体育科研长期以来在中国步履蹒跚。
Whenever we talked about the way to success in sports, it was nothing more than spiritual motive forces such as "stubborn struggle," "courageous progress," and "winning glory for the country," and it seemed that there is no need to rely on science.This, of course, is related to the fact that we have not respected knowledge for a long time and rejected science as a producer, which is a macro cognitive error.For sports itself, such a mistake is even more serious. In the eyes of many people, sports and science are two unrelated concepts.The heroes of sports in Chinese history, no matter which sport they participated in, their success was always attributed to training; Their ability depended on how hard they can endure and how many years they have been practicing. So in the later, sportsmen are believed to be just tall and strong. The guiding ideology of "sweating a lot in daily tranning leading to the championship " runs throughout. There's another reason for this. Sports scientific research can not directly produce gold medals, there must be a certain amount of time to engage in sports scientific research. So they just seized this time to train first! As a result, sports research has long faltered in China.

我们一些教练不大懂得这ー套的重要性。他们似乎忘记了站在科学巨人的肩膀上自己便也会高大得多。就眼下情况看,各级体委的训练与同系统的科研所是两张皮。教练们觉得科研所这帮人又讨厌又碍事儿。而科研人员又怕得罪了教练员日后搞科研更难。国家体委一位老资历的科研人员对我发了一大篇牢骚:甭提多作难啦!在别的地方搞科研那是吃香喝辣,你帮了农民的忙,除了虫害了,小枣变大枣了,老农民哪个不是千恩万谢的!可到了咱这儿,麻烦啦。你想验尿哩,想搞个什么测定哩,你瞧那个教练,绷起一张大黑脸,你就不要想动一指头运动员。你测动态,他说你影响训练计划;你测静态吧,他又说你影响运动员休息。要是科研人员发现这位教练在训练量或者强度的安排上有问题,对运动员不利,那你也不敢明着提建议。再说,运动员也烦,他也以为你给他添乱呢。这么着,ー个科研项目总是拖拖拖,好不容易搞下来,你还得领人家教练的情,哈,倒成了是人家帮你完成任务啦!
Some of our coaches didn't quite understand the importance of this.They seemed to forget that standing on the shoulders of the giant of science makes himself taller.As far as the current situation is concerned, the training of sports committees at all levels is completely unrelated to the scientific research institutes of the same system.The coaches found the people at the institute annoying and obstructive.And the scientific research personnel were afraid that they may offend the coaches, and it would be more difficult to conduct scientific research in the future.A senior researcher from the National Sports Commission complained, "It's too difficult to do research here. Doing scientific research elsewhere, the staff is very well treated. Helping farmers get rid of pests and increase food production, the staff will get heartfelt thanks from farmers! The situation is different here. If we want to conduct a urine test or to make some kind of test, coaches will have a bad attitude, so we can't test athletes at all. If the athlete's dynamics are tested, these coaches will say that it affects the training plan. If we test the static condition of the athlete, these coaches also say that they affect the athlete's rest.If we find that a coach has a problem with the arrangement of training volume or intensity, which is not good for the athletes, we dare not make explicit suggestions.Besides, the athlete is annoying, and he thinks we are messing with him.In this way, a scientific research project is always procrastinating, and it is not easy to get it down. What's more, we still have to receive the so-called favour of these coaches, which means that it is these coaches who help us to complete their research. How ironic it is!

“还是人家老外精。咱们花钱请来的外国教练,够高级了吧。可人家三天两头往科研所跑,依靠的就是个科研所,和咱们科研所关系搞得很好。像那个德国教练,每天训练都要参照咱科研所的数据,离了数据他不干。咱们的教练你求他去测试,他讨厌;可人家是主动带队来所里测试,人家还怕你马虎哩!老外说,他们在国タト,动用科研单位是要花钱的,说社会主义好,不用花钱就办事。所以他就老跑科研所。咱们的那帮教练,你请都请不来。唉,反过来说,咱们的教练也不是不想依靠科学,他不想出成绩?实在不是他不乐意来,是他那点儿文化水平,来了也没用！就算交给他那些数据,他还是个稀里糊涂,睁眼瞎。“提起科研所的事儿,我就气。要是拿回金牌来,你看领导那个热闹劲儿;要是你的科研论文在国外获奖了,谁稀罕你?不管哪ー茬的领导,精力就是集中在训练部门,集中在奖牌上。就这架势,建体育强国?难!”
Foreign coaches are much smarter than Chinese coaches.The foreign coaches that China paid for is senior enough.Relying on the date of the research institute to train athletes, they often come to the research institute, and thus foster a good relationship with the research institute.For example, that German coach trains his athletes according to the data of the research institute, highly depending on the data.At the request of the researchers, Chinese coaches are still reluctant to let athletes test; But the German coach takes the initiative to lead the team to the institute for testing, and he is afraid of the staff being sloppy! He says that when he was abroad, it cost money to ask for the help of scientific research institute. He highly appreciates socialism in China because he can do such things without spending money.Therefore, he often came to the research institute.We can't even invite Chinese coaches to the institute. On the other hand, Chinese coaches also want to rely on science to good results. It's really not that they are not willing to come. It's their lack of education that makes it impossible for them to understand the research mechanism.Even if they get the data, they are still confused. If the athletes get the gold medal, the leaders will be very happy. If a scientific paper wins an award abroad, no one cares. All the leaders focused on training, on medals.Under these circumstances, it is difficult to build a sports power!"

人才的滞留
Talent Retention

又是ー个现今体育体制包括竞赛体制带来的大弊,不容回避。尽管人们并不否认体育人才交流的重要性,但若是真的试图去挪动他人领地ー兵一卒,你非吃闭门羹不可。解放军队的教练在一次国内比赛后提出,能否从其他省市代表队中每ー个项目的第十名之外,调配给他们ー些队员,结果遭到各地拒绝。十名以外也不行,赶明儿让你们给练好了出来打掉我呀?
Talent retention is a major drawback brought by the current sports system, including the competition system, which cannot be avoided.Although people do not deny the importance of sports talent exchange, they must refuse to give the talent they have cultivated to others.After a domestic competition, the PLA coach asked if he could be assigned some players from other provincial and municipal teams, who ranked after the tenth place in each event, but he was rejected by all local teams.They were reluctant to send even athletes after the tenth place to the PLA because they feared that these athletes would later become opponents of their own teams.

1985年10月,美国应聘到我国执教的田径教练丹尼斯,在郑州青运会上遇到了他无论如何也搞不清楚的问题。那些在田径项目上夺得金牌的青少年运动员, 在他看来大多缺少继续提高的条件,前途不大;而那些有着明显潜カ的运动员,他们本省、本地区的教练又不肯把他们交给丹尼斯。这种尴尬的滋味丹尼斯并非第一次尝受,他在1984年一到中国不久就体味过了。
In October 1985, Dennis from America, who was recruited as a track and field coach in China, encountered problems that he could not understand at the Zhengzhou Youth Games.In his view, most of the young athletes who won gold medals in track and field events lacked the conditions to continue to improve, and their future was not promising. However, some coaches refused to assign athletes with obvious potential to Dennis.This is not the first time Dennis has experienced this embarrassment. He experienced it soon after arriving in China in 1984.

地方主义正是造成丹尼斯困惑的直接原因。以至于中国体育的后备力量非常不妙,人才滞留。
Localism was the direct cause of Dennis's confusion. As a result, the reserve force of Chinese sports was very insufficient, and the talents were stranded in small places.

这里有一份某省体委于1986年3月下发的正式文件,严令禁止体育选手外流。文件先是通报了该省两个市的ー些运动员被北京航空学院、北京体院竞技体校和八一队“私自招走”的情况,然后做出如下特殊规定:
ー、凡外省、市、区、解放军、全国性产业体协到我省各级体校选招运动员, 必须持有省市自治区体委或同级的介绍信,经省体委同意加盖公章后,在指定的地市县选招,如手续不全者,各地市县有权拒绝选招。
二、凡高等院校招收各级体校运动员,必须经当地体委同意,报省体委批准,并要严格按照招生手续,未经当地体委正式推荐和省招生办同意,一律不准乱拉运动员。
三、（略）
四、对于不通过上述正常手续,乱拉运动员,各级体委要通过当地政府有关部门予以制止,并及时上报省体委。对于不听劝阻者,省体委直接向各省市、自治区、国家教委、总政治部等有关单位或部门提出交涉,必要时报请国家体委通报全国。对于各级体委中个别人搞私下交易,或知情不报者,ー经查清,坚决追究有关领导责任。
五、 ……追回流失的运动员,并将追查情况上报省体委。
An official document issued by a provincial sports commission in March 1986 strictly prohibited the outflow of sports players.The document first informed that some athletes from the two cities in the province were privately recruited by Beijing Aeronautical and Astronautical Institute, the Institute of Competitive Sports of Beijing Sport University, and the 81 Team, and then made the following special regulations:
First, all provinces, municipalities, districts, the People's Liberation Army, and national industrial sports associations that go to sports schools at all levels in our province to select and recruit athletes must hold a letter of introduction from the provincial, municipal, autonomous regional sports committee or the same level. After obtaining the approval of the Provincial Sports Committee to affix its official seal, they can select the recruits in the designated prefectures, cities, and counties. If the procedures are incomplete, the prefectures and counties have the right to refuse the election.
Second, all institutions of higher learning recruiting athletes from sports schools at all levels must obtain the consent of the local sports committee which reports to the Provincial Sports Committee for approval, strictly following the enrollment procedures. And they are not allowed to recruit athletes without the official recommendation of the local sports committee and the consent of the provincial admissions office.
Third, (Omitted)
Fourth, sports committees at all levels shall stop the recruitment of athletes without going through the above-mentioned normal procedures through the departments concerned of the local government and promptly report to the Provincial Sports Commission.For those who do not heed the dissuasion, the Provincial Sports Committee directly reports to the units or departments of each province, municipality, autonomous region, the State Education Commission, the General Political Department, etc., and when necessary, reports to the State Sports Commission to inform the whole country.If there are individuals in sports committees at all levels who engage in private deals or fail to report the facts, leaders concerned will be resolutely investigated for responsibility after investigation.
Fifth, athletes who are recruited must return to their original teams, and the relevant situation must be reported to the Provincial Sports Commission.

这个文件是3月份下达的,到了 5月,省教育厅和省体委又联合颁发了《关于严格控制体育运动人才外流的几项规定》,特意在原来基础上加了一条更厉害的:对于各级各类体校中个别教练员私下搞交易,徇私舞弊,放走人才者,一经查清,根据情节,将降低、撤销或不予评定技术职称,直至调离教练工作岗位。如发现教育、公安等有关部门中个别人有类似情况,建议同样给予相应的纪律制裁。看这文件,多具体。中国在改革的时代,科技人才要流动,管理人才要流动,教学人才要流动,エ农业各条战线的人才都可以流动,这是改革开放搞活的需要,所谓“树挪死,人挪活” 是也。为什么最具有活力的体育人才无法流动?这不能不说是我们体育体制、竞赛体制带来的结果。像这样严令禁止人才流动的,绝非一家,可以说,几乎家家如此。偌大的中国体育界,颇有些“人世难逢开口笑,上疆场彼此弯弓月”的味道。通通为了一个目的:金牌。
For indivisual coaches from all types of sports schools at all levels who engaged in private deals, malpractices for personal gain, or letting the talent, once ascertained, according to the seriousness of the case, their technical titles will be reduced, revoked or not assessed, until they are transferred from the coaching post.If it is found that a similar situation occurs in an individual in the education, public security and other departments concerned, it is recommended that corresponding disciplinary sanctions be given as well.This file is so specific.In the era of reform and opening up, there were talent flow in the field of science of technology, management, education, and in all fronts of industry and agriculture, which aimed to promote reform and opening up. This is the truth that if a tree is moved somewhere else, it will die； and if a person moves somewhere else, it will have new vitality.Why can't the most dynamic sports talents flow? This is the result of our sports system and competition system.It is not one team that strictly prohibits the flow of talents like this, and it can be said that this is true of almost all teams in China.The huge Chinese sports world can be said to be "nothing to be happy about, only to fight each other".All for one purpose: gold medal.

河北省自行车队1987年以来让人刮目相看,靠的就是人才的引进。6月,该队不满21岁的赵簌大幅度地提高了女子1000米计时赛的全国纪录,从而使中国诞生了第一个计时项目的自行车国际健将。7月,河北女队又创造了女子3000米团体追逐赛的全国新纪录。令人惊异的是,这支令全国同行和新闻界关注的劲旅,建队还不到三年,何来神力?原来,该队教练王振新,是从自行车运动的强省ーー山西步入运动生涯而后回归河北的。这个王振新在河北执教以来,又受到山西的热情关照一哥哥是山西体育科研所的领导,嫂嫂是山西省体委的副主任。这样,山西队几十年来的成败甘苦顺风逆境,在王振新那里全不成秘密。加上有了这层“血缘”关系,山西派出了一位最了解、最熟悉中国唯一在世界锦标赛中摘取过自行车奖牌的著名运动员周素英的人一周素英的未婚夫,前往河北助阵。结果,赵簌与周素英的风格竟十分相似。山西助阵的作用不言而喻。
The Hebei Province Cycling Team has been impressive since 1987, relying on the introduction of talents.In June, Zhao Su from the Hebei Province Cycling Team, under the age of 21, greatly improved the national record of the women's 1,000-meter time trial, thus becoming China's first international cyclist in time trial.In July, the Hebei women's team set a new national record in the women's 3000 m team chase.Amazingly, this team, which attracted the attention of peers and the press across the country has been established less than three years. Why was it so powerful? It turned out that the team's coach, Wang Zhenxin, started his sports career in Shanxi Province, a strong province in cycling, and then returned to Hebei.Since Wang Zhenxin taught in Hebei, he has been warmly cared for by leaders of Shanxi Peovince because his brother was a leader of Shanxi Sports Research Institute, and his sister-in-law was the deputy director of Shanxi Sports Commission.In this way, Wang Zhenxin knew all about the success or failure of the Shanxi team in the past few decades.With this "blood relationship," Shanxi sent Zhou Suying's fiance who knew Zhou Suying best, the only famous Chinese cyclist who won a medal in the world championships, to guide the Hebei team. As a result, the style of Zhao Su and that of Zhou Suying was very similar.The role of Shanxi's support was self-evident.

这件事说明两重意思:河北队倘若没有借助山西的力量,站在巨人的肩头以助高,显然不会进步如此神速,说明人オ交流之重要;但是,援助的契机,却是兄弟血缘。那么,倘若没有这层关系,山西的人才和智慧就极难交流到河北去。此事又反过来说明了中国体育人才交流的困难。
This example illustrated a twofold meaning. On the one hand, if the Hebei team had not relied on the power of Shanxi to stand on the shoulders of giants to improve their own strength, it would obviously not have progressed so rapidly, which shows the importance of talent exchange; However, the opportunity for assistance came from brotherly ties.Without such relationship, it would be extremely difficult for Shanxi's talents and wisdom to be exchanged in Hebei.This, in turn, illustrated the difficulties of the exchange of sports talents in China.

一家人才济济,内部消化不了,另一家人オ奇缺,上下无法配套,这个现象实在不是唯体育界独有。而体育界由于自身体制所决定,又由于多了一个金牌的因素, 金牌又直接关系到ー个省、ー个地区的体育官员的荣辱升迁,所以这现象就显得严重得多。整个体育界的人才浪费十分惊人。
One team has too many talents to appoint everyone, and another team is so short of talent that members cannot work together, which is really not unique to the sports world.However, due to the limitations of its own system and the importance of gold medals, which are directly related to the promotion of sports officials in a province or region, this situation is much more serious in sports circle.The waste of talent in the sports circle is staggering.

还是山西省。这里从50年代就打下了雄厚的摩托车运动的基础,4届全运会前后山西健儿曾铁骑出山,纵横驰骋在北中国,产生了一批健将级选手和国家特级摩托车手,群众非常爱戴。到了 5届全运会,由于大会没有设立这个项目的金牌, 山西省体委断然将这个项目下马了（不排除经费困难的因素）。铁骑不再咆哮,铁流不再奔腾,军体大院里出现了少有的寂静。几十辆摩托车在库房里沉沉睡去,灰尘渐渐地覆盖了它们,锈迹毫不客气地在吞噬着它们。人呢?这是比那些赛车更宝贵的。这些摩托车运动健将和特级车手们,带着一身老伤,作鸟兽散,各奔前程去了,有当卡车司机的,有干邮递员的……另有一批无路可走的骨干,留了下来,闲着,心里发慌,无事可干。好几年前我就常常在太原街头遇到健将小白,慢悠悠地开着个偏三轮,在菜铺子跟前讨价还价,然后拉上一篓子菜回去给更多的闲人们做饭。而今,那辆偏三轮残破得气也喘不匀,一天天见老的健将小白还时而开着它跑菜铺。一晃间,六个春秋过去了。近七年来,这群热爱摩托车事业的闲人向省政府有关领导、向省体委打了多次报告（笔者还替他们向副省长的秘书转递过一回），要求领导能够恢复这个项目。并提出,如果领导经费确有困难,他们可以成立摩托车协会,自费办队,或民办公助。眼见得并州街头几千上万辆的民用摩托车奔驰而过,无数的年轻人对摩托车运动有着浓烈的兴奋,为什么我们这些人不可以把大家组织起来办摩托车竞赛事业?为什么不可以以车养车,ー边搞为民服务的短训班, 维修站,ー边注意培养苗子,建立队伍,将来为山西、为中国效カ?这样办,既为国家节省了资金,又为民族培养了人才,他们自身也产生了新的价值。这是一群身怀绝技的人才呀!
Since the 50s, Shanxi Province has laid a solid foundation for motorcycle sports. Before and after the 4th National Games, athletes from Shanxi Province have ridden motorcycles across northern China. There were a group of elite athletes and national special motorcycle drivers among these athelets who were very loved by the masses.In the 5th National Games, because the conference did not set up the gold medal of this project, Shanxi Provincial Sports Commission resolutely removed it (not excluding the factor of financial difficulties).Motorcycles no longer roared, convoys stopped galloping, and there was a rare silence in the military compound.Dozens of motorcycles fell asleep in the warehouse, gradually covered in dust and unceremoniously devoured by rust.What about people who are more valuable than those race cars? These elite motorcyclists, with their old wounds, went their separate ways, some as truck drivers, some as postmen... Another group of backbones who had nowhere to go remained in the team, panicking in their hearts and having nothing to do. A few years ago, I often met a motorcyclist named Xiaobai on the streets of Taiyuan, who drove a three-wheeled car slowly, haggled in front of the vegetable shop, and then pulled up a basket of vegetables to go back to cook for more idle people.And now, the three-wheeled car is dilapidated, and Xiaobai, who is getting older day by day, still drives it to the vegetable shop from time to time.In a flash, six years have passed.In the past seven years, this group of idle people who love the motorcycle industry have reported many times to the leaders concerned of the provincial government and to the Provincial Sports Commission (the author has also forwarded their report to the secretary of the vice governor once), asking the leaders to resume this project.They also suggested that if the leaders really had difficulties in funding, they could set up motorcycle associations, run teams at their own expense, or adopt the system that is civilian run and public subsidized.Thousands of civilian motorcycles rushed by the streets of Taiyuan, and countless young people had a strong passion for motorcycle sports. Why can't we organize motorcycle competitions? Why can't we just engage in short training courses and maintenance stations that serve the people, and pay attention to cultivating talents to serve Shanxi and China in the future?In doing so, it not only saves money for the country, but also cultivates talents for the nation, and they themselves generate new value.This is a group of talented people!

但这报告泥牛入海了。记得那位当年的摩托车教练,曾在车场上冲锋陷阵九死一生。那天他开着小白买菜的那辆车,拉着我跑省府大院,跑那份报告。希望ーー破灭之后,他怅然地驾驶着车,把油门松到最小,任车轮缓缓向前滚动。良久,这位征战沙场半辈子不曾低头的中年汉子,凄楚地对我说:“只要他们让咱干成这个事业,活着别像个死人,咋都行厂’
But the report never got a response.I remember that the motorcycle coach back then used to fight hard despite the dangers in the depot.That day, he drove me to the provincial government to hand over the report in the car that Xiaobai drove to buy vegetables.For a long time, this middle-aged man who had never bowed his head in half his life on the battlefield said to me sadly, "as long as we have the opportunity to continue our sports career and we don't live like dead people, we can do everything!"

爱的压抑
Repressed Love

近来,我又一次来到中国体育的中心地带:北京东城区体育馆路,这里聚集了整个民族体育的精英。三杯老酒下肚,得到两则信息,也算小故事。先是说起了羽坛两位宿将,女子张爱玲,几度叱咤风云,1981年首届世界运动会女单冠军、女双冠军,多次获得金牌;男子陈昌杰,亦是一条响当当的中国汉子, 同样夺取了首届世界运动会男单冠军,多次在国内外获得过金牌。这两人,天生的ー对,女人来自上海,男的来自东北,志同道合。你说,两人相爱,岂不是皆大欢喜? 但是不,在中国体育界绝不那么简单。各个运动队的制度是非常明确的:不准往异性宿舍乱跑,男女授受不亲。男女羽毛球队的人们并不是轻易能往来的,最多也不过是女队的姐妹们时而到男队的大宿舍听听教头训话而已。可爱情总是见缝插针的,就这么点机会,两人还是有了那个意思。时逢补习文化,这两位男女队的中国主力队员恰恰又分到了一个课桌,当然更妙,互补了那爱的毛毛雨。料不到,这件本是人之常情毫不过分的事情,却偏偏被抓住不放了。这还了得?不管一管哪行?!于是二人在集体会上少不了挨ー顿点名批评。没有规矩,谈何军事化管理? 谈何集中精力为国争光?但问题恰恰出在这里,你不批也罢,不公开点名还好,爱情这玩意儿,越批越来劲儿。二人干脆没了顾虑,想聊天聊天,想遛弯儿遛弯儿,明打明地上街逛去!一逼急了,张爱玲冲出一句:“怎么啦,我俩就是真的好啦,你们要怎么的?”当时陈昌杰同韩健住一屋,时常倾诉心中块垒。好,等张爱玲一来, 韩健就机灵地溜出去,给二人让个合适。
Recently, I have once again been in the central area of Chinese sports--Gymnasium Road in Beijing's Dongcheng District, where the national sports elites have gathered. While drinking several glasses of wine, I heared two short stories. The first story is about two veterans in the badminton circle. Zhang Ailing, women's singles champion and women's doubles champion of the first World Games in 1981, won gold medals many times; Chen Changjie, a well-known Chinese male athlete, won the men's singles championship of the first World Games, and won gold medals at home and abroad many times. These two people were perfect for each other. The woman was from Shanghai, the man was from the northeast of China, and they were like-minded. Two people loved each other, and was it not happy for all? However, in the Chinese sports love was not so simple. Each sports team clearly stipulated that it is not allowed to enter the dormitory of the opposite sex at will, and it is improper to make physical contact with the opposite sex. The male and female athletes of the badminton team did not easily interact with each other. At most, the athletes of the women's team sometimes went to the men's team's dormitory to be lectured by the coach. But love happens everywhere. Although there were few opportunities for the two to communicate, they still had a good impression of each other. When receiving cultural tutoring, these two people just became deskmates. It made them love each other even more. It was very normal for young people, but it was not recognized by leaders. Leaders thought that the behavior of the two was excessive and must be strictly disciplined, so the two were criticized at the group meeting. Without rules, how to achieve militarized management and how to focus on winning glory for the country? But the problem was that when two people fall in love, the more they were criticized, the more radical they became. As a result, they had no scruples and did whatever they wanted, such as talking, walking and shopping together. Pressed by the leadership, Zhang Ailing blurted out, "We are in love. What are you gonna do to us?" At that time, Chen Changjie shared a room with Han Jian and often confided in him. Therefore, as soon as Zhang Ailing came, Han Jian cleverly sneaked out to create a chance for the two to be alone.

在ー些人看来,这是犯了大忌的,倘不就地处理,成何体统?运动队不是公园, 不是结婚证发放处！遂做出决定,二人虽是羽坛中坚,但为了老规矩,不能姑息,必须打发其中一人出队。可是,要打发张爱玲,女队教练坚决不同意,张爱玲是功臣,是主力,她走了,女队不亏了吗?要打发陈昌杰收拾行李回大连,男队教练执意不从,国家培养ー个陈昌杰不容易啊,好不容易顶个主力用了,哪能轻易打发回家?事情悬了下来。龙潭湖畔中国体育精英聚集的大院里顿时沸扬开来,在!982 年前后形成一个不大也不小的议论中心,说啥的都有。干吗非要把我们拆开不可?张爱玲、陈昌杰的心头压上了两块沉重的大石,艰难得很。我们为什么没有爱的权利?事情越闹越僵,中国男女羽毛球队的正常训练不由得受到影响,时逢国际大赛任务繁重,比赛日期日渐临近,问题必须解决。于是,官司一直打到一位体委领导那里。张爱玲也豁出去了,除了找领导申诉不平,还投书《体育报》,希望得到舆论支持（最近我到该报寻找张爱玲的信,未能寻到,可惜不能令读者ー读了）。爱情的苦闷最难煎熬,《体育报》却也ー筹莫展。那位领导经过认真考虑,做出裁决:二人恋爱事小,国际比赛事大,在此出国前夕,实应以大局为重,团结一致,カ夺金牌,要做好二人思想工作,胜利完成党交给羽毛球队的光荣任务。这么着,张爱玲和陈昌杰オ算都没被打发走。张陈二人赌了一口气,下决心要在这次出国大赛中拼搏一番,夺个光彩回来。非常可惜,由于赛前身心憔悴,压力太大;赛间坎坷不断,风云险阻,张陈二人未能获得预想中超过以往的战绩,怏怏回国。恰在此时,羽毛球队新人也渐次涌现,有关人士执意要打发这两人的决心更加坚定。过了不久,中国一代羽坛英豪张爱玲、陈昌杰先后离开了龙潭湖畔,同羽毛球队的伙伴们无语泪别。据知情人披露,按当时张陈二人的实カ,完全可以再振雄威,为国效カ,并不止两年三年。可惜中途落马,只为爱情故,过早地离去了。离队以后,张爱玲在上海, 陈昌杰回大连,情丝未断,鸿雁传书,心坚似铁。后来果真结了婚,又调陈至沪,终成眷属。双双出任上海羽毛球队教头。但是,他们的运动生命,却在多少人的哀叹之中早早地结束了。
In the eyes of some leaders, Zhang and Chen made a big mistake and should be punished immediately. Sports teams were not parks or marriage license issuing offices. In order to uphold their principles, these leaders decided that one of them must be fired, even though both of them were backbones of the badminton arena. However, the coach of the women's team strongly disagreed with the expulsion of Zhang Ailing, because Zhang, the main force of the team, was indispensable to her team. Meanwhile, the coach of the men's team strongly disagreed with the expulsion of Chen Changjie because it was not easy for the country to develop him into a main player. The matter of punishment was pending. The courtyard by Longtan Lake, where China's sports elite gathered, was suddenly buzzing. And around 1982, it became a center of comments on the two.“Why do they have to take us apart”, the two thought to themselves sadly and desparately, "Why don't we have the right to love?" The more and more severe situation has affected the normal training of the Chinese men's and women's badminton team. The international competition was approaching, and the heavy training task required that the problem must be solved. So, the matter went all the way to a sports committee leader. Ready to risk everything, Zhang Ailing complained to the leader about their grievances, and also submitted articles to the Sports Daily, hoping to get public support (recently I went to the newspaper office to look for Zhang Ailing's letter, but I failed to find it for readers to have a look). The bitterness of love is the hardest to endure, but Sports Daily could not do anything for them. After careful consideration, the leader made a ruling that the international competition was far more important than their relationship. Therefore, in the coming of the competition, two people should really took the overall situation as the priority, and strived to win the gold medal. All people should persuade the two people to complete the glorious task entrusted by the party to the badminton team. In this way, Zhang Ailing and Chen Changjie were not expelled. The two were determined to fight hard in this international competition and come back with glory. Due to the sufferings and pressure before the game and the ups and downs during the game, it was a pity that the two failed to achieve the expected results beyond the previous and returned home disappointedly.
At that time, the rising stars of the badminton team also gradually emerged, so some leaders were more determined to fire the two. Zhang Ailing and Chen Changjie, two of China's top badminton players, left the team one after another, saying goodbye to their team members in tears.Insiders said that according to the strength of the two at that time, they can completely snap out of their failure and serve the country for more than two or three years. It was a pity that the they left the national team too early for their love. After leaving the team, Zhang Ailing was in Shanghai, and Chen Changjie returned to Dalian. They remained firmly in love with each other and wrote letters to each other. Then they did get married. Chen was transferred to Shanghai, and the two eventually got together. Both became coaches of Shanghai badminton team.
However, their sports career ended early in the lament of many people.

这是ー个已经过去的故事。另ー个故事正在发展演变之中。中国体操队主力、26岁的老将许志强,久无爱情滋润,只因终日苦练,无暇顾及。到了 !987年,许志强在国际赛事上扬眉吐气的时候,同时喜得爱情的滋润,有位澳大利亚姑娘爱上了他。爱得鲜活有趣,美不胜收。每每相遇,耳鬓厮磨,北京地面,偌大的去处,二人却难躲藏,时常在体育馆路广阔的大道边携手漫步。说不公开,实已公开化了。这一公开不要紧,就有“有关人士”前来劝导,晓之以理,动之以情,切盼浪子回头,迷途知返。而许志强却不是那种逃避爱情教化异变的人, ー个男子汉,爱上了就是爱上了,为何不敢言爱,谈爱色变?因此,他向“有关人士”心平气和有板有眼地提出了自己的要求:我决定结婚了,和这位澳大利亚女孩。一次要求不成,许志强又提,初衷不变,还是要求成婚。许志强的要求,没有任何违法的不合道理的地方。而“有关人士”却迟迟不予决定。须知,许志强是国家队主力,有战略性计划压身,怎敢贸然答复?事情拖了下来,旷日持久。这位中国运动健儿的崇拜者、澳大利亚女孩儿不管那一套,凡有时间,必陪许志强,不惜在蓝天上飞来飞去,一直陪同前往广州6届全运会,兼或照料志强的训练和生活。许志强还是那句话:“我该结婚了。”没办法,“有关人士”答复说:“小许啊,我们没权决定哟,你虽在国家集训队练着,可你是从八一队来的,是现役军人,我们怎么好答应你呢?”许志强当即向八ー队提出申请,没别的:我该结婚了,如果上级不同意,我只好要求退役。虽然我非常热爱体操,留恋体操,但是,我该结婚了。我觉得许志强的结婚要求是完全可以理解的,也完全合法。ー个26岁的大小伙子,在别的地方早当爹了。
Xu Zhiqiang, the main player of the Chinese gymnastics team who was 26 years, has not been nourished by love for a long time, just because he has been training hard all day long. In 1987, when Xu Zhiqiang achieved good results in international competitions, an Australian girl fell in love with him. Their love was interesting and beautiful. Every time they met, they were close to each other. And in such a big place as Beijing, the two often walked hand in hand along the vast avenue of stadium. Although they did not have a public romance, everyone knew about their relationship. Their open relationship led many leaders to persuade him not to make mistakes and return to the right path. Xu Zhiqiang was not the kind of person who ran away from love. And he wondered that why a man dares not say love. Therefore, he put forward his own request to the leaders concerned calmly and orderly that he decided to get married with that Australian girl. Once the request failed, Xu Zhiqiang mentioned it again. His original intention was still to ask for their approval of his marriage. Xu Zhiqiang's request was legal and resonable,but the leaders concerned have not made a decision. It should be noted that Xu Zhiqiang was the main force of the national team played an important strategic role in the team. How dared the leaders rashly answer his request? Things dragged on and protracted. Regardless of these rules, the Australian girl, who was also a admirer of Xu, whenever she had time, she would accompany Xu Zhiqiang, flying from city to city. And she accompanied him to the sixth National Games in Guangzhou, taking care of his training and life. Xu Zhiqiang still said, "It's time for me to get married ." The leaders concerned replied, "Xiao Xu, we have no right to decide whether you can get married. Although you are training in the national team, but you are an active soldier of the 81 team, so we can't agree to your request."
Xu Zhiqiang immediately applied to the 81 team for marriage. Asking for nothing else, he just said, "I want to get married, and if my superiors don't agree, I have to ask for retirement. Although I love gymnastics very much, it's time for to get married." I think his request for marriage is completely understandable and legal. A 26-year-old boy was already a father somewhere else.
中国的运动员为什么不可以像正常人那样谈恋爱结婚?在我们专业运动队内部,眼下实行的是近乎军事化的管理,严格得很。一旦发现运动员像常人那样随着年龄的增长对异性产生正常的慕恋,并以正常的形式表现了这种慕恋,就会给予批评、劝阻甚或严厉的制裁。除非你干得秘密,未曾暴露。多少年来,我们开除或调出了不少少男少女。对许志强,算是例外地温和了。因此,许多中国运动员的心灵深处是有创伤的,其精神生活是空虚恍惚的。不少体育专业队的领导和教练们都在像防范洪水那样防范着爱情。大家采取种种措施,一系列的高招儿,来限制爱的萌芽,甚至不惜把男女运动员分别隔离开来。中国有多少运动员都不得不在爱情和退役、开除之间进行着痛苦的抉择。
Why can't Chinese athletes fall in love and get married like normal people? Within our professional sports teams, the current practice was almost militarized management, very strict. Once it is found that athletes develop normal admiration for the opposite sex as they grow older, as is the case with ordinary people, and show this admiration in a normal way, they would be criticized, discouraged or even severely punished. Unless you did it secretly and never exposed. Over the years, we have expelled or transferred a lot of boys and girls. The measures taken against Xu Zhiqiang were exceptionally mild. Therefore, many Chinese athletes were deeply traumatized and their spiritual life was empty and trance. Many leaders and coaches of professional sports teams were guarding against love like floods. They took various measures and a series of tricks to stop the budding of love, even at the cost of separating male and female athletes. Many athletes in China had to make a painful choice between love and retirement or expulsion.

打开1987年10月31日的《体育报》,可以看到张小約、周守瑾二人撰写的文章,记载着中国足球队所走过的道路,内中有这样的片断:足球运动员的付出又岂止在赛场呢?中国队赴巴西训练比赛前タ,中锋马林郑重地递给我们ー支烟,悄悄地说:这烟可是有意义的。什么意义?经反复盘问,他オ吞吞吐吐地说他已经结婚了,说完又苦苦哀求我们千万别泄露出去。他说:“咱们中国有个习惯,好像结了婚就等于到了运动生命的终点站。如果球迷们知道我结了婚,我非挨骂不可。”这可真是个奇怪的逻辑,干吗非要把结婚和运动生命终点站连在ー起呢?而我们的运动员却非得这么忍着。
Opening the Sports Daily on October 31, 1987, you can see an article written by Zhang Xiaoyue and Zhou Shoujin, recording the history of the Chinese football team, which contains this excerpt: The sacrifice of footballers is not just about fighting on the field. On the eve of the Chinese team's trip to Brazil, Ma Lin, the center, solemnly handed each of us a cigarette and quietly said," the cigarettes are meaningful." What's the point? After repeated cross-examination, he stammered that he was married, and then begged us not to let it out. "There is an unwritten rule in China," he said,"It seems that getting married means reaching the end of sports career. If the fans know I'm married, I'll be damned." Such thoughts are logically unreasonable. Why do we regard one's marriage as the end of his sports career? And our athletes can't do anything but endure it.

我不了解中锋马林的爱情道路,不敢妄加评说。而今他能同昔日的湖南手球运动员李云惠同志结合,我倒觉得是马林的幸运。要知道,更多的中国运动员没有这个福气,甚至连想都不敢想。这不能不说是中国体育的又一悲哀。由于专业队限制运动员的恋爱和结婚, 而运动员一旦身体发育到ー定阶段又不得不走上结婚成家的道路,所以造成了这样三种情况:ー是运动员在训练期间人性的不舒展、压抑甚至变态。二是到年纪稍大时即不安心,厌恶训练生活,对将来忧虑重重;三是导致中国运动员成为全世界运动寿命最短暂的一群。
I don't know the love story of Ma Lin so I don't dare to comment on it. I think Ma Lin is lucky that he tied the knot with Li Yunhui, a former handball player from Hunan. More Chinese athletes are not as lucky as him, and they dared not even think about it. This was indeed another tragedy of Chinese sports. The contradiction that the professional team places restrictions on athletes' love and marriage while athletes have to embark on the road of marriage once their physical development reaches a certain stage, leads to three unfavorable situations. Firstly, athletes are psychologically depressed and even perverted during training. Secondly, when athletes get older, they dislike training life and worry about the future. Thirdly, Chinese athletes end their careers prematurely.

1987年夏末秋初,我曾到国家体委训练局所辖的训练基地采访。在这里,拥挤着中国体育界最宝贵的成百上千名国手。我先后到体操、跳水、乒乓球、羽毛球和女篮等几个队走了走,观察他们的训练生活。我发现了一个值得深思的现象,就是很多运动员的脸上没有笑意,脸上浮现着笑意的我仅仅发现两个人:ー是李宁,这位体操“王子”在训练过程中走到长廊口接了个电话,笑了;另一位是女篮的郑海霞,她在训练中精神状态最佳,时有笑声。大家干吗不快活些? 没有爱情的生活或有爱情不许释放的生活,是没法快活起来的。他们的生活也如同整个体育体制ー样,是封闭的。教练员们对这个问题的解释最主要的一条就是:恋爱影响训练,扰乱军心。而他们却不知道,限制的结果只能迫使少男少女们由正常的恋爱生活转入地下状态。他们偷偷摸摸,长夜难眠,这样恐怕更分心。正常的爱情生活オ是人生进取的最大动カ!
In the late summer and early autumn of 1987, I went to the training base under the training bureau of the National Sports Commission. There were hundreds of the most outstanding Chinese sports players in the traning base. I went to gymnastics, diving, table tennis, badminton and women's basketball teams to observe their training life. I found a phenomenon worth pondering, that is, many athletes did not have a smile on their faces. I only found two people with a smile on their faces. One is Li Ning, the gymnastics prince, who walked to the corridor during training to pick up a phone call and smiled. The other is Zheng Haixia of the women's basketball team, who was in the best mental state in training and often laughed. Why didn't they all cheer up during traning? A life without love or a life with love that is not allowed to be released is unhappy. Their lives, like the entire sports system, were closed. The coaches explained that love affects training and disturbs athletes' emotions. However, they didn't understand that the result of restrictions only forced boys and girls to secretly engage in relationships which should have to be a normal thing for them. They secretly fell in love and couldn't sleep for a long night, which was probably more distracting. A normal love life is the biggest move in life!

纵观世界体坛,又免不了令人感慨:在40年前的伦敦奥运会上,30岁的荷兰选手芬妮,作为当时年龄最大又是两个孩子的母亲的女运动员,ー举夺得4项冠军,取得辉煌成就,震惊世界。自芬妮之后,女运动员在生育以后运动成绩达到顶峰的不胜枚举。美国长跑选手史密斯做了妈妈,在40岁那年,成为世界上第一个打破2小时30分马拉松纪录的女人;著名选手克里斯蒂安森,在生完孩子的五个月之后,即在1984年伦敦国际马拉松比赛中跑出了 2小时24分多的好成绩,紧接着,她又打破了 5000米的世界纪录;著名短跑选手胡克斯,生了孩子后,在!984年奥运会上一人独得200米、 400米以及4x100米接カ3块金牌,在获胜之际,她激动地抱着孩子绕场跑了一圈。这在中国是不可思议的。
The love stories of athletes in world sports are thought-provoking. Forty years ago, at the London Olympic Games, Fanny from the Netherlands, 30 years old, who was the oldest female athlete at that time and the mother of two children, won four championships and achieved brilliant achievements, shocking the world.Since Fanny, there have been countless examples of female athletes reaching their peak athletic performance after giving birth. At the age of 40, Smith, the American long-distance runner, had a baby and became the first woman in the world to break the marathon record of 2 hours and 30 minutes; Kristiansen, a famous runner, ran the entire course in nearly 2 hours and 24 minutes at the 1984 London International Marathon five months after giving birth, and then broke the world record for the 5,000-meter run. Hooks, a famous sprinter, won three gold medals in the 200m race, 400 mrace and 4x100m relay at the 1984 Olympic Games after gaving birth to a child. On the occasion of the victory, she excitedly ran around the field with her child in her arms. All these achievements were incredible in China.

科学家们认为,从生理学上讲,怀孕有如训练时负重25磅全速跑400米栏ー样,一旦重量解除,已健壮了的肌肉会使跨栏选手的步伐加快。胡克斯抚摸着3块奥运会金牌,深情地说:“我肯定,怀孕使我更强壮了。他位于我腹部的最下端,甚至接近臀部位置,结果增加了我的屈肌力量。这组肌肉是否强健,决定了你是否是一名优秀的短跑选手。”最主要的是心理。怀孕使运动员心理上得到了极好的磨炼,使女人们更坚强。许多女选手生育后,情不自禁地说,生孩子比跑马拉松更艰辛。
Scientists believe that, from a physiological point of view, pregnancy is like running 400 meters hurdles with 25 pounds at full speed during training. Therefore, once the weight is lifted, the muscles that are already strong will make the hurdlers move faster. Touching the three Olympic gold medals, Hooks said fondly, "I'm sure being pregnant has made me stronger. The baby was located at the very bottom of my abdomen, even close to my hip, which increaseed my flexor strength. The strength of these muscles determines whether you are a good sprinter or not." What matters most is psychology. Pregnant athletes got excellent psychological training, which made them stronger. After giving birth, many female runners can't help but say that having a baby is harder than running a marathon.

限制恋爱和婚姻的另ー个直接的后果,是导致中国运动员运动寿命的普遍缩短。国家体委国际联络司的楼大鹏曾做过ー个很有意义的比较测定。他拿世界前 10名田径选手同中国前!0名选手年龄对比,发现前者最大年龄、最小年龄和平均年龄都高于我们。女子15个项目中,外国运动员有1I项年龄超过30岁,而我国无一人超过。我们有9项最大年龄小于外国选手的平均年龄。而这些项目正是我们落后的项目,如100米、200米、400米、800米、1000米、1500米、3000米、400米栏和马拉松（男子20项中,外国有!2项超过30岁,我国仅有两项）。这样比下来看:外国女子:短跑选手平均比我国大3—5岁。中长跑选手平均比我国大6-8岁。跳跃选手平均比我国大2-3岁。投掷选手平均比我国大4-6岁。外国男子:短跑选手平均比我国大1—3岁。中长跑选手平均比我国大1-3岁。跳跃选手平均比我国大3-5岁。
投掷选手平均比我国大3-7岁。
Another direct consequence of restricting love and marriage is the general shortening of the sports life of Chinese athletes.Lou Dapeng of the International Liaison Department of the State Sports Commission has conducted a very meaningful comparative research. He compared the ages of the world's top 10 track and field athletes with those of the top 10 athletes in China, and found that the former's maximum age, minimum age, and average age were all higher than the latter's. In 11 of the 15 women's events, there were foreign athletes over 30 years old. But none of our athletes participating in these 15 events were over 30 years old. What's more, in 9 events of the 15, the maximum age of Chinese athletes is lower than the average age of foreign athletes. We lagged behind in the 100m, 200m, 400m, 800m, 1000m, 1500m, 3000m, 400m hurdles and marathon (12 of the 20 men's events involve foreign athletes over 30 years old, compared to only two in China). The specific comparison is as follows. In the women's event, foreign female sprinters are on average 3-5 years older than Chinese runners;foreign middle and long-distance runners are on average 6-8 years older than Chinese runners;foreign jumpers are 2-3 years older than Chinese athletes on average; and foreign throwers are on average 4-6 years older than Chinese athletes.In the men's event, foreign female sprinters are on average 1-3 years older than Chinese runners; foreign middle and long-distance runners are on average 1-3years older than Chinese runners; foreign jumpers are 3-5 years older than Chinese athletes on average; and foreign throwers are on average 3-7 years older than Chinese athletes.

当然,中国运动员的运动寿命短暂还有其他诸多的原因,比如少年体校教练员急功近利,像挤牙膏ー样迫使少年运动员出成绩,拔苗助长,导致过早淘汰等等。但是,体育训练管理当中不准恋爱,没法结婚,则是毋庸掩盖的ー个大原因。田径也好,足球也好,篮球也好,越是成熟的运动项目,越需要成熟的人才能完成。这里面有一种稚嫩的青少年不可取代的成熟美。如果我们承认那些运动员是非常可爱的,那么,可爱的人为什么不可以去爱和被爱?尼采说:“我们真正的困境在于,出于对人的恐惧,我们已丧失了对人的爱、对人的肯定和成为ー个人的意志。”中国体育理应引导无数青少年走上健康向上的爱的道路。简单的禁欲,粗暴的阻挠,同整个中国发展中的精神文明建设是不合拍的。而这实在是一个关于人道的大问题。
Of course, there are many other reasons why Chinese athletes have short sports careers. For example, coaches of junior sports schools are eager to achieve quick results, forcing young athletes to produce results, and finally leading to athletes being eliminated prematurely. Nonetheless, the fact that athletes are not allowed to fall in love and marry is a major reason that cannot be concealed. Whether it's athletics, football, or basketball, the more mature the sport, the more mature people are needed to complete it. There is a mature beauty in these projects that cannot be replaced by immature teenagers. If we admit that those athletes are very lovely, then, why can't lovely people love and be loved?
Nietzsche said: "Our real dilemma is that out of fear of people, we have lost the love for people, the affirmation of people and the will to become individuals." Chinese sports should lead countless teenagers to the path of healthy and upward love. Simple abstinence and crude obstruction are out of step with the building of spiritual civilization in the development of China as a whole. And this is really an important question about humanity.

急剧弥散的病毒
Viruses in Rapidly Spreading

是的,病毒正在体育界内部急剧弥散。近些年来,中国体坛上的赛风大有偏离体育精神的趋向。各个体工队,以及他们的领导,都把夺取金牌的多寡作为鉴定自己工作实绩的最高标准,以便向更上级领导汇报和邀功。体育界有些人做事,只是为上级看好,所谓“抓了几个人,丢了一省人”的批评非常能概括。他们认为只有竞技运动的成绩オ是自身成败仕途升迁的重要标志或唯一标志。为了这个目的,那么好输不如赖赢,管他什么手段?
Viruses are spreading rapidly within the sports world.In recent years, the competition spirit in Chinese sports circles has deviated from the sportsmanship. All sports team members, as well as their leaders, regarded the number of gold medals as the highest criterion for judging their work performance, so as to report their work to higher leaders and take credit for their achievements. Some people in the sports world did things only for the favor of their superiors, which can be criticited as "concentrating on a few people but losing people of one province". They believed that the achievement of competitive sports is an important even the only sign of their own success. For this purpose, it is better to win than to lose, no matter what means are used.

比赛中的卑劣把戏已有所揭露。ー些人有时玩弄比赛把戏就像玩弄七巧板。赛场上,曾经出现过69比〇甚至92比。的奇特的足球比赛比分纪录,也出现过争相往自己家篮里投篮以期避开下ー组强手的篮球公开赛。还有执法人一裁判员们的所谓“君子协定”。贿赂之风也已开始向体育赛场渗透。所有这些,都是那些地方主义者、本位主义者导演的丑剧,他们使体育竞赛和金牌变成了捞取某些个人利益的手段以及资本,进而践踏了体育,践踏了观众。我们必须正视中国体育赛场上的此类表演。
Therefore, the dastardly tricks in the game have been revealed. Some people played game tricks as simple as playing tangrams. On the field, there have been strange football match scores of 69-0 or even 92-0. Even at an Open Basketball Tournament, players rush to shoot into their baskets in order to avoid the next group of strong players. There was also the so-called "gentleman's agreement" between the referees. Bribery has also begun to permeate the sports arena. All of these were the farce directed by the localists and selfish departmentalists. They made sports competitions and gold medals become the means and capital to gain some personal interests, and then trampled on sports and the audience. We must face up to such performances in Chinese sports.

绿茵场上,烽火狼烟。一年一度的全国甲级联赛是中国足球较高水平的角逐,于是那“病毒”的渗透就格外可怖。在!985年全国甲级联赛的最后ー轮比赛中,山东队与解放军В部队队总进球积分相等,两队各剩ー场比赛,赛完后即显出积分差别,必有一队要同其他三队一道,按规则降级为乙级队。谁愿意降级?降下去怎么向领导交代?这就使两个队的兵兵将将颇费精神。单靠实カ和技术是很不保险的,必须另辟蹊径。双方一看各自将要碰面的对手,嘀,ー个叫妙,ー个喊绝了 :В部队队的最后ー场将遇到另ー支部队队,妙就妙在这场球的输赢对那支兄弟部队队的前途并无影响。В部队队喜出望外,这下有招了,赢他多少都无妨。比赛在蚌埠举行,时间是上午;那么山东队呢,比赛在南京举行,时间是下午。绝就绝在其对手是多年的老朋友大连队,输赢亦不影响大连队的甲级队地位。好,双方为争取总进球数领先的决战开局了。先是上午在蚌埠,В部队队与兄弟部队队演练,以5比〇的高分“胜”了兄弟部队队,结束了这场洋溢着友谊气氛的比赛。这样В部队队的手里多了 5分,看来山东队与大连队交战,够他吃的。有这5分在手,В部队队似乎可以保住自己不降到乙级队去。然而,В部队队的教头,却是深知中国足坛之道的,他放心不下,于比赛结束后立即从蚌埠飞车南下金陵,要观ー观山东队同大连队的战事。下午,山东与大连“战幕”拉开,你来我往,双方攻防有致,踢得倒很热闹。两队互有建树,观众看得也不算失望,比分交替上升,常常踢出非常漂亮的球来。那В部队队的教头ー看,心说完了,踢得越漂亮,这里头越有“猫腻”。并且, 山东队竟以头球和角球得分（天啊,要知道在统计总进球数时,头球和角球是一球算两球的!）。临终场,这教头担心的事到底还是发生了一ー山东队与大连队的 “巧战”以5比5的平局握手言和。这意味着,В部队队虽然在上午捞了 5分,却敌不过山东队这5分,头球角球要加倍,等于7分。山东队的总积分显然超过了 В部队队。这真是山外青山楼外楼,强中更有强中手!В部队队教头急了,当场提出强烈抗议。而这抗议的力量太小了,人们在同情的同时并不注重这教头的呼喊。谁不明白,你上午那5个球,咋就进得那么顺当? 到底,山东队以两分优势,保住了甲级队的地位,将В部队队挤出了全国“第一流”。由于这两场球实在是不大光彩,干脆没把比赛结果向外界公布。
On the green field, the beacon fire showed.
The annual National League A is a high-level competition in Chinese football, and the penetration of the "virus" was particularly terrifying. In the final round of the National League A in 1985, Shandong team and PLA B team scored the same total points. The two teams had each game left, and after the game, the difference in points would be shown. And one of the two teams had to be relegated to the second division team together with the other three teams according to rules. Neither of the two was willing to downgrade, and it was awkward to explain to the leader when descended. Such a situation made the players and leaders of both teams struggle. Strength and technique alone would not work, and they must find another way. Both teams were overjoyed when seeing their respective opponents. In the last game, PLA B team would face another PLA team, and the victory or loss of this game would have no impact on the future of that team. So PLA B team was overjoyed to find a way out. The competition was held in Bengbu in the morning; and Shandong team would compete in Nanjing in the afternoon. Its opponent is Dalian, an old friend for many years, and winning or losing would not affect Dalian's first-class status. The decisive battle between the two sides to take the lead in total goals has begun. First in Bengbu in the morning, the PLA В team won the brother team with a high score of 5-0, ending the match, which was filled with a friendly atmosphere. In this way, the PLA В team had 5 more points, which made the match between the Shandong team and the Dalian team more difficult. With these five points, the PLA B team seemed to be able to keep themselves from being relegated to the second division. However, the coach of the PLA В team was well aware of the inside story of Chinese football. He could not rest assured and immediately left for Nanjing to watch the battle between the Shandong team and the Dalian team. In the afternoon, the match between Shandong and Dalian began, and the two sides attacked and defended well, and played very lively. Both teams performed well, which did not disappoint spectators. And the scores of the two teams alternately rose. They sometimes even performed wonderfully. The coach of the PLA В team felt that something was wrong because the more exciting the game, the more abnormal it was. Moreover, the Shandong team even scored with headers and corners (when counting the total number of goals, a header or a corner counts as two goals.). What the coach feared happened in the end—the match between Shandong and Dalian was a 5-5 draw. Although the PLA В team scored 5 points in the morning, it was no match for the Shandong team. Because the score of headers and corners was 2 points, which indicated that Shandong team scored 7 points. The total score of Shandong team obviously exceeded that of PLA B team. It is true that there is always someone who is better than us. The coach of the PLA B team was anxious and lodged a strong protest on the spot. But his protest was ignored. Everyone knew why those five goals went so well in the morning. In the end, the Shandong team retained its status as a first-class team with a two-point advantage, and squeezed the PLA B team out of the ranks of the first-class team in China. The results were not announced to the outside world at all because of the two games were not transparent and fair.

我们不禁联想到,1981年世界杯外围赛上,新西兰与沙特的那场令人气愤的比赛,比分也是5比〇!如此竞赛,中国足球谈何提高?我们再举一例。也是在中国足球最高水平的甲级大赛中,湖北队与XX队比赛,观众趋之若鹫,都想ー饱眼福。不料想,战幕拉开,双方竟毫无赛意,谁也不抖精神,不卖カ气。观众甚为不满,大喝倒彩,更悟到两家又是内定了什么“猫腻”。果然,上半场30分钟时,一方队员竟当着裁判员的面,向对方嚷嚷:“嘿,快进球哇！你们进完了,我们好进!”裁判ー听,当场气极。偏偏这位执法官又是国际级足球裁判,足坛有名的张大樵。张大樵耳听队员们的嚷嚷,气愤之余,他当场宣布罢吹！比赛只好暂停。张大樵是出于无奈,他唯有以这种非常的方式,去整治赛风,去表示自己的义愤。一直到双方都向观众们保证认真比赛,检查了错误,裁判オ重新执法。
This reminded people of the infuriating match between New Zealand and Saudi Arabia in the 1981 World Cup qualifiers, which was also 5-0. In this way, how can Chinese football improve? Let's take another example. It was also in a first-class competition, Hubei team played against another team, and the audience all wanted to watch this wonderful match. Unexpectedly, when the game started, neither side was committed to the game. The audience was very dissatisfied, and realized that the two were determined to play tricks. After 30 minutes of the first half, one team member shouted to the opposing team in front of the referee: "Hey, score the goal! After you score the goal, it's our turn to score." When the referee heard this, he was very angry. It happened that the referee is Zhang Daqiao, a well-known international football referee. Out of extreme anger, Zhang announced on the spot that he would no longer blow the whistle for the game. The game had to be suspended. He had no choice but to rectify the atmosphere of the competition and express his righteous indignation in this extraordinary way. It wasn't until both sides assured the spectators that they were serious about the game and admitted their mistakes that he went back to work.

足球场上的法制必须健全。在保加利亚,他们面临世界杯的特级战争,不惜牺牲国家队的实カ,在国内甲级联赛中,执法如山,严厉制裁了包括五名国脚在内的舞弊者,课以长时间的停赛惩罚,某甲级劲旅在法制面前被强令解散,名次被取消;就连超级巨星马拉多纳等许多最高贵值钱的选手,在各种大赛中也都受到过严厉的惩处。我们却极难做到法律面前人人平等。是不是我们各界的官僚主义浑蛋事儿太多早已司空见惯了,所以对足球场上的营私舞弊也不足为奇、法不责众呢?！
The legal system on the football field must be sound. In Bulgaria, even when the team faced a World Cup special match, fraudsters including five national football players were severely sanctioned according to rules. A powerful team was forcibly disbanded in front of the legal system and its ranking was canceled. Even many of the most noble and valuable players such as superstar Maradona have been severely punished in various competitions. However, it was extremely difficult to achieve equality before the law in China. Is it that there were too many bureaucratic bastards in all walks of life, so it was not surprising that there was no law to blame the public for fraud on the football field.

1987年10月18日,6届全运会自行车赛女子70公里决赛在上海拉开战幕。中国最优秀的自行车姑娘们披挂上阵。在此之前,为提高中国自行车运动的水平, 国家体委有关部门明确规定,在国内自行车比赛中平均时速不得低于每小时35公里,否则即算违例,比赛结果无效,运动员不计成绩。18日这一天,上海天气阴冷有风,全运会组织者根据天气和路况决定,将平均时速必达35公里,降低为34公里,以有利于运动员的安全。不达34公里平均时速者,无夺取金牌资格。此决定从教练到队员无人不晓。枪声响处,几十名运动员踏上了 70公里的征程。出乎所有人意料的是,赛场上并没有出现人们所期待的那种奋勇争先的局面。相反,倒是争后恐先,人人退缩,谁也不愿意率先领骑。这是因为领骑的人将受到空气的阻力而消耗自己的体力,跟在别人屁股后头骑行是顺风前进,当然省力气,最后争夺就不吃亏啦。在这种“跟”的战术思想指导下,我们可爱的自行车姑娘挤作一堆,以中国人混吃大锅饭的心情,以不及平时训练快的速度,悠然前进。比赛的组织者们发现这种情况后不断地通过广播,提醒运动员们时速未达标准,催促她们奋勇拼搏,加油快进。可惜,广播反复多次,不见效果。姐妹们依然裹作一团,谁也不当出头之鸟,心说要罚都罚,要没资格领金牌,咱就都不要领,我得不着,你们也甭想……尽管广播员在焦虑地呼叫着,重复着,也无济于事,整个车队的时速依然很慢,也没有拉开。有的运动员因车子出故障而耽误了时间,也很快追上了大队。自行车姑娘们就这样跑完了 70公里全程。测定结果出来了,她们的平均时速只有32公里多。她们集体违例了,通通不达标,没有一个人有领取金牌的资格。普通老百姓也不愁跑不出这个速度啊!ー块金光闪闪的奖牌,就这样上交国家体委了。最严肃最庄重的全国运动会, 能赛成这个样子,金牌居然废了,这算什么问题?人民的期望那么高,那么热忱,而 6届全运会的自行车赛,却没有打破ー项全国纪录或刷新一项全国最好成绩,是以往历届全运会从未有过的现象。
多么令人伤感的赛事!
On October 18, 1987, the women's 70km final of the cycling race of the 6th National Games kicked off in Shanghai. China's best cyclists competed in the game. Before this competition, in order to improve the performance of Chinese cyclists, the relevant departments of the State Sports Commission clearly stipulated that the average speed in domestic cycling competitions should not be slower than 35 kilometers per hour, otherwise it would be considered a violation, and the results of the competition would be invalid. On October 18, it was cold and windy in Shanghai, so the organizers of the National Games decided to reduce the average speed from 35 kilometers per hour to 34 kilometers according to the weather and road conditions, so as to ensure the safety of athletes. Those who did not reach an average speed of 34 kilometers per hour were not eligible to win the gold medal. This decision was known to everyone from the coach to the players.When the gunshots rang out, dozens of athletes embarked on a 70-kilometer journey. To everyone's surprise, there was no such situation on the field of athletes fighting to be the first in the arena. On the contrary, everyone retreated, and no one was willing to take the lead in riding. This is because the leader would be subject to the resistance of the air which consumes her own physical strength, while riding behind others is to go with the wind which saves efforts. Guided by the tactical thinking of following, our lovely bicycle girls huddled together and moved forward at a speed that was not as fast as that in usual training. After discovering this situation, the organizers constantly used the radio to remind the athletes that the speed was not up to the standard, urging them to fight hard and fast forward. Unfortunately, the reminding broadcast did not work. All the athletes were still huddled together, and no one wanted to be the first. They thought to themselves, "if I would be punished, I'd like to be punished with others; and if I don't qualify for the gold medal, everyone would not receive the gold medal. " Despite the announcer's frantic calls, the peloton remained slow and the distance between the athletes did not widen up. Some athletes were delayed by car breakdowns and quickly caught up with the brigade. And all these girls finished the 70-kilometer race in this way. The results came out, and their average speed was just over 32 kilometers per hour. They all violated the rules and did not meet the standards, so none of them were eligible for the gold medal. Ordinary people can also reach this speed. A gold medal was thus withdrawn by the National Sports Commission. In the most serious and solemn National Game, athletes should perfrom so poorly, and the gold medal was actually invalidated. The people's expectations were so high and so enthusiastic, but no one has broken a national record in the cycling race of the National Game, which has never been seen in previous National Games. What a pity!

然而这类现象却非绝无仅有。近年来,中国泳坛上刮起了一股弃权风。ー些运动员ー看强手登台,夺标无望,便以种种理由弃权。弄得有时满池碧水空空荡荡,少数参赛者缺少竞争对手,成绩难以突破。观众怎不叹息,中国运动员志气何在?责备运动员?责备教练员?这问题的根子在哪里?高尚的体育竞赛何以变得如此鄙俗?
But this kind of phenomenon is not unique. In recent years, there has been a trend of abstention in China's swimming circles. Some athletes abstained for various reasons when they saw that the strong player was on the stage and they felt that they had no hope of winning the championship. In this way, there were so few competitors that a small number of contestants had difficulty breaking through due to the lack of competition. How can the audience not be disappointed?What is the ambition of Chinese athletes?
Should we blame the athletes or the coaches? What is the root cause of this problem? How has the noble sport competition become so vulgar?

山西第7届省运会,出现了更糟糕的局面。参加这届运动会的18个代表团, 差不多家家都有用票子“买”来的或“租”来的运动员。有的项目干脆是把外省的整个队伍搬来参赛。观众戏称这里举行的是“18省市运动会”。像晋东南地区,这里曾经是ー个培养出篮球健将、自行车健将、射击健将、水上摩托及女子跳伞全运会冠军的地方。有一年,一次就向省以上代表队输送过42名运动员,参加全运会的本区运动员也曾ー次达到过28个项目。《人民日报》曾以头版头条发表过《太行山体育工作在跃进中》的表扬文章。贺龙、罗荣桓、聂荣臻三位老帅曾经同时亲临山西参加体育工作会议,高度赞扬太行山的体育事业……就是这样ー个具有雄厚的群众体育基础的地区,如今,连参加第7届省运会的男女篮球,都派不出代表队,不得不以重金“租”来驻河南的部队男篮和空军的女篮赴省参赛。许多代表这个地区参赛省运会的外地运动员,从始至终,根本不知道这个地区的体委大门朝哪儿开。他们从各自的省市出发,直奔大同参赛,接着就是为钱而“拼搏”,ー只手把牌子往外一交,另ー只手接过票子,卿卿一点,往怀里一揣,直接从大同赛区登车回家。在这届省运会上,山西的观众们是这样给运动员“助威”的:“河北队一加油!”“河南队一加油!”好令人寒心的啦啦队!他们还不知道,这届省运会,山西花掉了 500万元人民币,否则一定会更加气愤。事后,正直的山西体育工作者们ー边表示自己的痛心,ー边长叹:“唉,不这么干不行啊!”
At the 7th Shanxi Provincial Games, an even worse situation emerged. Almost all of the 18 delegations participating in the Games had athletes who had been "bought" or "rented" with money. In some projects, some delegations simply hired entire teams from other provinces to participate. The audience jokingly called it the "18 Provincial and Municipal Games". For example, the southeast of Shanxi Province used to be a place where basketball masters, cyclists, shooters, jet skis and women's parachuting championships were trained. One year, 42 athletes here were sent to teams at and above the provincial level at one time, and the athletes in the region participated in 28 events of the National Games at one time. The People's Daily once ran a front-page headline praising "Taihang Mountain Sports Work in Stride." He Long, Luo Ronghuan and Nie Rongzhen, three senior generals, once visited Shanxi at the same time to attend the sports work conference and spoke highly of the sports undertakings in Taihang Mountain. But now, in such a area with strong mass sports foundation, leaders had to hire the Henan army men's basketball team and air force women's basketball team to participate in the men's and women's basketball of 7th Provincial Games. Many non-local athletes representing this region in the provincial Games had no idea where the gate of the local sports committee opens. They set off from their respective provinces and cities to compete in Datong. Then they fought for money, handing out the medal with one hand and taking the money with the other, and went straight home from Datong by bus. At this Provincial Games, the audience in Shanxi responded like this: "Hebei team come on!" Henan team come on!" What a chilling cheer! They didn't know that Shanxi spent 5 million yuan on the Provincial Games, or they would be even angrier. After the event, some honest Shanxi sports workers expressed their sorrow and sighed: "We have no choice but to do this!"

是的,为了名次和金牌,在各地,体育作弊案时有发生:冒名顶替的,谎报年龄的,吃兴奋剂的,行贿受贿的,坑害他人的,伪造户ロ的,直至借助暴力……单说谎报年龄问题,真是屡禁不绝。为此,国家体委不得不以正式文件,公开制止,采取新的措施:近年来,在全国各级业余体校比赛中,不断发生隐瞒年龄弄虚作假的不正之风。……从1984年7月开始,凡参加全国性业余体校比赛的报告表,必须由参加单位主管业余训练工作的处级负责人签名,否则无效;各赛区从每队抽二至三名运动员,拍摄骨龄照片。对骨龄超龄的运动员,请有关省、自治区、直辖市体委认真调查核实,将调查结果报我委群体司。国家体委也将派人抽查。如再发生隐瞒年龄弄虚作假问题,由派出单位签名人和运动员所在体校负责, 根据情节轻重,釆取通报全国,停止该单位参加下一年度该项比赛资格,直至建议当地行政机关给予纪律处分……这个文件是国家体委!984年5月19日下发的。几年过去,各地虽有所收敛, 却不能根除,仍有许多人铤而走险。在1987年山西省少年田径运动会上,因为突然采用了骨龄检测的手段,使原先在户口上做手脚的传统ー套失效了 ,大批超龄的 “少年”运动员被查将出来,以致太原市、晋城市等代表队几乎全军覆没。真是户口失灵,骨测显圣。而查人的骨龄,就像查树木的年轮,ー查ー个准,是很靠得住的。唔,靠骨龄检测,可以限制年龄作弊,而靠什么良药,才能消除整个体坛的病毒呢?
Yes, for the sake of ranking and gold medals, sports cheating cases occured from time to time in various places-- impostors, false statements of age, doping, bribery, entrapment of others, forgery, and even violence.The problem of lying about age alone is really hard to be forbidden. To this end, the State Sports Commission had no choice but to publicly stop it and adopt new measures in official documents:In recent years, there have been unwholesome tendencies of concealing true age and practicing fraud in the national amateur sports school competitions at all levels. ...Since July 1984, all reports for participating in national amateur sports school competitions must be signed by the head of the department in charge of amateur training in the participating units, otherwise they will be invalid; Two to three athletes from each team need to be drawn from each competition area to take pictures of their bone age. For athletes whose bones are overage, the sports commissions of the provinces, autonomous regions, and municipalities directly under the Central Government are requested to seriously investigate and verify them, and report the results of the investigation to the State Sports Commission. The State Sports Commission will also send people to spot checks. If the problems of concealing age and cheating occur again, the signatories of the sending unit and the sports school to which the athlete belongs shall be responsible. And according to the seriousness of the case, the situation will be notified to the whole country, or the qualification of the unit to participate in the competition in the following year will be suspended, and even the local administrative organ will give the cheating personnel and the organ disciplinary sanctions...This document was issued by the National Sports Commission on May 19, 1984. After a few years, although the situation has improved, the problem has not been eradicated. At the 1987 Shanxi Provincial Youth Athletics Games, because of the adoptation of bone age testing, the malpractice of falsifying the age of the household register was invalidated. And a large number of over-aged junior athletes were found out, so that almost no one in the Taiyuan City, Jincheng City and other representative teams qualified. It's really a household registration failure, and measuring bone age is the right way. And detecting people's bone age, like counting the annual rings of trees, is very reliable. Well, bone age testing can limit age cheating, but what kind of medicine can eliminate the virus in the entire sports world?

结束神话的时代
Ending the Era of Mythology

长期以来,中国的宣传舆论为体育界抹上了一层神话般的色彩,使他们以民族的榜样出现。我以为打破这神话是很有意义的。革命领袖神一般的形象一旦返璞归真,中国就受益匪浅。要改革中国体育,神话亦急需破除。ー个行业被神化以后,民主的空气必然稀薄,社会对它的监督相对减弱了,放松了,那污泥浊水就会多起来。是的,干体育的人,和其他的中国同胞怎么会两样?他们身上既有正直善良美好的一面,也可能有非正直善良美好的一面。因为同样有着山一般沉重的历史重负和社会的落后因素,谁能比谁超脱到哪里去?
For a long time, China's propaganda has cast a mythical color on the sports world, making athletes appear as national examples. I believe it would make sense to break the myth. Once the god-like images of the revolutionary leaders reveal their essence, China would benefit a lot. To reform Chinese sports, myths also need to be broken. Once an industry is deified, the air of democracy will inevitably be thin, and society's supervision over it will be relatively weakened. Therefore, there will be more muddy water in this industry. To be sure, people who do sports, like other Chinese, have both good and bad sides in them. With the heavy historical burden and backward factors of society, who can be superior to others?

《合肥晚报》曾经登载ー篇专访,介绍了一位著名教练对体育界内耗现象的看法。这位教练认为,体育界不是真空地带,复杂得很,内耗严重,他举了个例子:有一次,女排在日本输了球,电视ー转播,机关里立刻就有人高喊,报告大家一个好消息,中国女排以2比3战胜了日本队!这显然是ー种幸灾乐祸的态度。后来我听说,有领导找这位教练谈了,批评他不该乱发议论,这位教练则矢口否认自己有过上述的谈话。不论是谁说的吧,问题在于这篇专访所指出的现象,弓I 发了人们的思索。实在是这类文章太少了,偶尔披露,倒成了稀罕事。我们多么渴望知道生活的全部啊,不是全部的,就不是真实的。我们既想知道金灿灿的金牌,我们也想知道金牌的背后。
The Hefei Evening News once published an interview introducing a famous coach's view of the internal friction in the sports world. The coach believed that the world of sports is not a vacuum, and it is very complex and has serious internal friction. He told a story that once the women's volleyball team lost in Japan, and someone who got the news from TV immediately reported to everyone that here is a good news that the Chinese women's volleyball team defeated the Japanese team with a score of 2-3! This is definitely a kind of schadenfreude. Later, I heard that some leaders criticized the coach for making random comments, and the coach flatly denied that he had made such a statement. No matter who made such a statement, the point is that the phenomenon pointed out in this interview makes people think. There are too few such articles to disclose the real sports world.
We are very eager to know both sides of life. And if it's not all, it's not real. We want to know both the golden medal and the story behind it.

毫不客气地说,现今中国体坛,其精神风貌远远不及50年代、60年代。且不论我是否也犯了“怀旧”的毛病,但我的职业使我更多地面对现实。你知道吗,有些运动员ー听说这场比赛没奖金,他的肚子就疼开了;有的运动员出了成绩别的不问,先问奖金多少;要是打非正式比赛,伸手就要“表演费”和纪念品,否则浑身没劲儿。金钱至上,铜臭熏天。还有,XX柔道队的运动员住了宾馆,居然大笔ー挥, 往洁白的被套上乱写“ XX柔道队到此ー游”字样,生怕人家不知道他们是精神文明代表队。有的运动队,在内部管理中别的招儿没有,就知道个罚款,早晨不出操, 罚款五毛,站队迟到罚款三毛,无故外出罚款ー块……逾假不归,罚；串异性宿舍, 罚；乱骑教练摩托,罚；泄露军机,罚；说教练坏话,罚；罚罚罚!罚到头来,运动员倒有了点子:头天晚上向教练预交罚款五毛,第二天早操我不出了,干脆你们就甭叫醒我!
To put it bluntly, the spirit of today's Chinese sports world is not as good as that of the 1950s and 1960s. Whether I'm nostalgic or not, my profession has made me more realistic. As soon as some athletes heard that there was no prize for this competition, they began to feign illness; Some athletes only cared about bonuses after achieving results; If they played an informal match, they would reach for "performance fees" and souvenirs, otherwise they would not work hard. In their view, money cames first. What's more, the athletes of the XX judo team stayed in a hotel and actually scribbled the words "XX Judo Team Travels Here" on the white quilt, for fear that people would not know that they belong to a spiritual and civilized representative team. In some sports teams, the only method of internal management is fines. Team members who did not participate in the morning exercise would be fined five cents. People who arrived late would be fined three cents, and going out for no reason would be fined one yuan ... Team members who did not return from vacation in time, entered the dormitory of the opposite sex, rode the coach's motorcycle, leaked the military aircraft, and spoke ill of the coach would be punished. After being fined many times, the athletes thought of a way to pay a fine of five cents to the coach the night before, so they would not participate in the morning exercise the next day.

有的裁判员不能秉公执法,怀里揣了点儿好处费就乱吹歪哨,在比赛中甘愿扮演不光彩的角色。有一位裁判员就因为没得到ー个“唐三彩”,当即罢吹,管你什么比赛不比赛;有的教练员到基层招运动员,大捞物质好处,却不管是棵什么苗子。在如今的中国体坛上,索要高价的事屡有发生。至于赛场内外发生的种种殴斗事件,更是屡禁不绝。还有公然违法乱纪杀人作案的事。
Some referees cannot be fair and impartial, and they would make random judgments when they got a small benefit, playing a dishonorable role in the game. There was a referee who went on strike on the spot because he didn't get a bribe, and he didn't care about the game at all; Some coaches went to grassroots areas to recruit athletes and reaped material benefits, regardless of whether the athletes are qualified or not. In today's Chinese sports world, it is common to ask for high prices. And fights often occurred both inside and outside the arena. What's worse, there were also cases of violating the law and discipline to kill people and commit crimes.

据三个省统计,在打击刑事犯罪活动中,被拘留和判刑的运动员、教练员竟达 28人之多。四川省21岁的举重健将邹远春,是个法盲。有哥们儿蒋锡斌跑来找他:“帮帮忙,我杀了人。”于是我们的健将对杀人犯盛情接待,然后替罪犯窝藏了凶器、赃物, 借好钱,写好信,为罪犯换了衣裤帮助伪装,送蒋去青海避风。不期风声更紧,杀人犯重潜成都找到邹远春求助,邹再次借钱协助凶手脱逃（后二人被绳之以法）。而正是这位邹某,在事前不久的法律知识考试中,竟得了 95.5的高分。真不可思议。运动员不知法,犯法可怜。而ー些体育工作的领导者知法犯法,则可恨。
According to statistics from the three provinces, as many as 28 athletes and coaches have been detained or sentenced in the crackdown on criminal activities. Zou Yuanchun, a 21-year-old weightlifter in Sichuan Province, was ignorant of the law. His friend Jiang Xibin came to him and said, "Help me, I have killed someone." So the athlete warmly received the murderer, and then helped the criminal hide the murder weapon and stolen goods. He lended the murderer money and wrote letters for him. Providing the murderer with new clothes, he sent Jiang to Qinghai to take shelter. Unexpectedly, the situation was not good, so the murderer fled to Chengdu to ask Zou Yuanchun for help. Zou also borrowed money to help the murderer escape (the two were later brought to justice). And it was Zou who scored a high points of 95.5 in the legal knowledge test not long ago. That's incredible. It's a pity that athletes who didn't know the law broke the law, While it's hateful that some sports leaders knew the law but broke the law.

1987年10月,河北省体委主任、党组书记张蹟,因贪污被开除党籍,撤销职务。这位河北省体育工作的一把手和该省体委训练处处长张某以及省体育服务公司副经理等人应邀出访归国后,在未曾付给外国人任何费用的情况下,居然大报其花账,报住宿、报膳食、报交通、报エ杂,以此贪污3600元私分。说实话,这个数目倒不惊人,严重的是,他们在问题暴露之后,竟然去找外国人开假票据,出假证明!在这帮人领导下,河北省体育服务公司严重违法乱纪,犯罪活动猖獗,12名干部职エ中,就有5人被检察机关立案侦查,4人被依法逮捕,造成了极坏影响。
In October 1987, Zhang Ji, director of the Hebei Provincial Sports Commission and Party Secretary, was expelled from the Party and dismissed from his post for corruption. After returning China from a visit aboard, Zhang Ji, the head of the sports department of Hebei province, Zhang, director of the training department of the provincial sports commission, and the deputy manager of the provincial sports service company, overstated their expenses, including accommodation, meals, transportation, and miscellaneous work, without paying any fees to foreigners, thus embezzling 3,600 yuan to share among themselves. To be honest, 3600 yuan is not a huge amount of money. What's worse, after the problem was exposed, they went to foreigners to issue fake bills and fake certificates. Under the leadership of this gang, the Hebei Provincial Sports Service Company seriously violated the law and discipline and ran rampant in criminal activities. 5 of the 12 cadres in the company were placed on file for investigation by the procuratorial organs and four were arrested according to law, causing an extremely bad impact.

受聘前来国家游泳队任教的民主德国著名教练克劳斯,看着中国运动员头疼, “告状”告到国家体委有关部门负责人那里,对他的中国学生提出了尖锐的批评。他摇着头:“我当了这么多年的教练,从来没碰到在中国这段时间遇到的问题。”他真不理解,“我按时到了训练场地,但你们的教练没到,队员也不齐,有的还在看电视。上训练课,有的队员居然熨衣服,看医生。有的队员到了训练时间,还在睡大觉。有的队员不来训练,也不提前报告。你们的教练不积极执行制订的计划,反而迁就队员,为他们开脱,说什么太累。用两个星期出国比赛一次,回来还要休整。有的运动员自以为了不起,高高在上;有的队员的训练成绩有欺骗现象,这样的队员成绩再好,在民主德国也是要开除的!他们不珍惜国家为运动员创造的条件,忘记了其他中国人是在什么条件下生活,不懂得有现在这样的训练条件多么不容易……”
Troubled by the Chinese athletes, Klaus, a famous coach of the GDR who was hired to teach in the national swimming team, complained to the head of the relevant departments of the State Sports Commission, and made sharp criticisms of his Chinese students. He said helplessly: "After being a coach for so many years, I have never encountered such problems that occurred in China." He really didn't understand. "I arrived at the training venue on time, but the coach hasn't arrived yet, the team hasn't all arrived, and some were still watching TV. During training sessions, some players even ironed their clothes, or went to the doctor. When it was time for training, some of the team members were still sleeping. Some players who did not come to training did not report to the coach in advance. Instead of actively carrying out the plans made, Chinese coach indulged the players and excused them that they were too tired. Competing abroad once in two weeks, athletes even asked for a break afrer coming back. Some athletes think they are great. Some team members cheat in the training results. No matter how good their results were, these athletes will be also expelled in the GDR! They do not cherish the conditions created by the state for athletes, forget the conditions under which other Chinese live, and do not understand how difficult it is to have training conditions like this..."

还有一个现象颇值得国人思量:当无数善良的中国老百姓以那些英雄式的运动员为契机,尽情地抒发心底的爱国热忱的时候,而他们一英雄的中国运动员中的某些人却并不见得比人们更眷恋这块贫困的国土。老鸟一口一口地把小鸟哺育大了,小鸟要飞了。他们带着祖国给予的荣誉,远涉重洋,投奔异国而去。如李赫男、李孔政、陈肖霞、李宏平、李小平、李月久、吴佳妮、蔡振华、童非、谢赛克、梁伯熙、汪嘉伟、周兰茹、曹燕华、郎平等。中国不可爱吗?诚然,我并不想说出国就是不爱国,爱国不分内外。只是何必太急?中国更需要他们!这里要说明:大量中国名将的出国,并不属于国际正常交往派出执教的援外人员,都不是。他们有的是自费留学,有的是以探亲之名,有的呢,只是到美国陪读而已。有的,出去以后,还想着回来,却不多。有的,出去以后,不想回来的却不少。中国,为了培养他们,也算得上勒紧裤腰带了。我们的体育体制就这点儿不含糊:从小到大,从默默无闻到名扬四海,用不着你私人掏腰包,国家全包全揽!有本事你自个儿花银子练嘛!多少国家的运动员不是这样?一位业余体育家这样说。还是那句话,怨不着运动员,不怨他们。我只是想打破那神话,弄清楚是超人还是凡人罢了。几番风风雨雨,在今日中国,树立任何神话般的光辉榜样都不是明智之举。
There is another phenomenon worth pondering: while countless kind Chinese people take those heroic athletes as an opportunity to express their deep patriotic enthusiasm, some of their heroic Chinese athletes are not necessarily more attached to this impoverished land than ordinary people. The old bird has raised the bird bite by bite, while the bird is about to fly away. With the honor given by their motherland, some athletes traveled far to foreign countries, such as Li Henan, Li Kongzheng, Chen Xiaoxia, Li Hongping, Li Xiaoping, Li Yuejiu, Wu Jiani, Cai Zhenhua, Tong Fei, Xie Saike, Liang Boxi, Wang Jiawei, Zhou Lanru, Cao Yanhua, Lang Ping. Isn't China lovely? Admittedly, I don't suggest that those who go abroad are not patriotic. And remaining in China is not the only sign of patriotism. It's just that they don't have to rush abroad, because China needs them even more! It should be made clear that a large number of famous Chinese generals who go abroad are not foreign aid personnel sent to teach in normal international exchanges. Some of them went to study abroad at their own expense, some went abroad in the name of visiting relatives, and some just went to the United States to accompany their families who study abroad. Few people still want to return to China after going abroad. Instead, many people do not want to return to China after going abroad. China has contributed all of its resources to cultivate them. In China, the state covers all the costs of training athletes, but athletes in many other countries train at their own expense. I still believe that the current situation of Chinese sports should not be blamed on the athletes or the coaches. I just want to break that myth and figure out if an athlete is superhuman or a mortal. After several ups and downs, in today's China, it is not wise to set up any mythical shining example.

艰难的“体育热”
Sports Enthusiasm in a Difficult Situation

会有一批读者要责问我,说你咋尽看的是这些东西?你咋就看不见中国竞技体育运动的腾飞极大地振作了民族精神?难道你不曾看到我们通过体坛上的成就,早已向全世界宣告中国人甩掉了“东亚病夫”的耻辱帽子?难道我们在国际赛场上一次又一次的胜利,你就视若不见,听若不闻?我接受这样的责备,并且这责备也是有力量的。然而,纵向的比较总是最省事,如果真正热爱中国体育,就不应沉湎于自我安慰。不错,金牌是有200来块,搞得国人乐不可支。可惜只是流于观赏了,它们很难起到推动全民族体育事业发展和增强人民体质的应有作用。绝大多数中国人只有“看”的机会,却无“干”的场合。金牌的意义何在?
Maybe a group of readers will blame me, saying why do you only focus on the negative side of Chinese sports? Why can't you see that the take-off of China's competitive sports has greatly boosted the national spirit? Have you not seen that through our achievements in the sports arena, we have already announced to the world that we have thrown off the stigma of the "sick man of East Asia"? Do you just turn a blind eye to our victories on the international stage? I accept this remark, and it is powerful. Comparison between current Chinese sports and Chinese sports in the past is always the most effort-saving. However, if people really love Chinese sports, they should not indulge in self-comfort.
It is true that China has won more than 200 gold medals, which makes the Chinese people overjoyed. It is a pity that these gold medals are only for viewing, and it is difficult for them to play their due role in promoting the development of national sports and enhancing the people's physique. The vast majority of Chinese only have the opportunity to see the gold medal, but do not win the gold medal. In this case, what does the gold medal mean to Chinese?

在中国,无论走到哪一座城市,你都不难看到,在川流不息疾驶飞奔的汽车旁边,在迷蒙昏暗的路灯下,少年在挥舞着羽毛球拍。我以为这是冒着生命危险的, 他们在马路上的娱乐,绝不会引起汽车驾驶员格外的关照。孩子们冒险的行为当然不会激发更多的人来参与此类无知的运动。意味深长的是,这个常见的镜头说明了中国人身上潜在的运动才能和体育精神,被我们极端稀少的体育场地和残破的体育设施所钳制、埋没。你若到乡间去,打谷场上,不难见到像ー个大牌子似的独木篮球架。正面的木板已不齐全,想来是被精力过剩的剽悍后生用球砸断。大牌子寂寞地戳在谷场上, 上头依稀可辨四个大字:农村体育。
In any city in China, you can see teenagers waving badminton rackets next to cars speeding or under dimly lit street lamps. I believe it is risking their lives, and their entertainment on the road would never attract extra attention from the driver. Children's risk-taking behavior certainly doesn't inspire more people to engage in such sports. Notably, this common scenario illustrates that Chinese potential athleticism and sportsmanship is restrained and buried by our extremely scarce sports venues and dilapidated sports facilities. If you go to the threshing court in the countryside, it is not difficult to see a single-wood basketball hoop like a big brand. The front plank is no longer complete, which may be smashed with a ball by an overenergetic child. The big sign poked lonely on the barn, and several big characters could be faintly recognized on it: Rural Sports.

夏日里,我常到山西省政治文化中心太原市去。这个城市即使拿到世界上也不能说小了。然而在!984年以前,这里仅有一个游泳池,池中比煮饺子还挤。太原是这样,济南、郑州、石家庄、兰州、沈阳、昆明、南京、成都、重庆、广州、上海、天津、北京,哪个大都市不是如此呢?即便是那些为数很少的体育场馆,一般也不对普通老百姓开放,那是专为拿金牌的人设立的。不幸得很,郎平的铁掌并不能促进群众性球类运动的开展,李宁的托马斯全旋也无助于全国体操运动的普及。甘当观众的人还是大多数。大批体育爱好者由于各种各样的原因,其积极性正在被挫伤。
In summer, I often went to the political and cultural center of Shanxi Province, Taiyuan City, which is not small even compared to other cities in the world. Before 1984, however, there was only one swimming pool, and swimming in the pool was more crowded than boiling dumplings. Taiyuan is like this. While among Jinan, Zhengzhou, Shijiazhuang, Lanzhou, Shenyang, Kunming, Nanjing, Chengdu, Chongqing, Guangzhou, Shanghai, Tianjin, and Beijing, which metropolis was not like this? Even the few sports venues dedicated to athletes were generally closed to ordinary people. Unfortunately, Lang Ping's outstanding volleyball talent did not promote the development of mass ball games, and Li Ning's Thomas Full Spinning did not help the popularization of national gymnastics. Most of the people are willing to be the audience. A large number of sports enthusiasts have been discouraged for various reasons.

从你身边看吧。中国到底有多少人参加体育锻炼?就是说,我们的体育人口究竟有多少?正式的报道说是3亿人,那么这意味着在我们周围,在任何ー个家属大院,每10个中国人当中,长期从事体育活动的人当有3位。而在此黎明时分,我站在阳台上,看着远远近近在各自的炉灶边忙乱的邻居们,那么多尚未梳洗的蓬头女人或叼着烟卷的男人,在紧张地操作着,准备早餐。又有多少家庭的夫妇争夺过外出运动的权利?而无数的单身职エ,不睡至上班迟到的临界时刻,是绝不会从被窝里起身的。他们ー边啃着早点,ー边匆忙地奔驰在上班的道路上。倒不如这样说:在10个中国人当中,有两三个人曾经一是曾经,参加过体育活动。那是在漫长的人生道路上早期的某个环节,例如在校园里。中国人一旦当了爸爸妈妈或者当了干部什么的,就极少再去蹦蹦跳跳,因为那样会让人讥为不稳重,那毛手毛脚的样子显得很不深沉。中国文化深层的东西要紧的是精神修炼,气理平和,吃亏让人,不偏不倚,谁教你到运动场上争强斗勇、大呼小叫去啦?
Look at the people around you. How many people in China actually participate in physical activity? In other words, what is China's sports population? According to official reports, China's sports population was 300 million, which means that in every 10 Chinese around us, there should be 3 people who have been engaged in sports for a long time. And at this dawn, I stand on the balcony, watching the neighbors hustle and bustle around their respective stoves, most of whom are unwashed women with unkempt heads or men with cigarettes dangling from their mouths, all preparing breakfast. And how many couples have fought for the right to go out to play sports? And countless single employees will never get up until the critical moment of being late for work. While swallowing their breakfast, they hurried on their way to work.
It is better to say that among the 100 chinese people, two or three people have once participated in sports activities in the early days of their life, such as on campus. Once Chinese become parents or officials, they rarely play sports because they don't want to be seen as immature. What matters most in the essence of Chinese culture is spiritual cultivation, temperament and peace, and impartiality, rather than going to the sports field to fight and shout?

我们有3亿体育人口ー说,实在靠不住。估按中国经常参加体育活动的人数确是3亿,也不到总人口的30% ;而联邦德国体育人口为全国人口的61%,美国占 64%,挪威占67%,加拿大占59%。就拿中国的强项举重来说,连专业带业余ー股脑儿加上,不过两三千人;而苏联举重运动员的人数达40万到45万人,经常保持的世界纪录在15项左右。谁能想到,他们在!964年和1968年奥运会上两度蝉联重量级冠军的选手,竟是一位专业作家一列昂尼德・扎鲍金斯基。英国和瑞典的女子足球参加者都在10万人以上,联邦德国达到40万人,美国超过!00万人;而我们的普通劳动妇女中,有几个踢足球的?男子足球就更不好比,苏联在不到3亿人口中,拥有450万足球运动员;联邦德国在6000多万人口中,就有420万足球运动员,平均每15位居民中就有1人;罗马尼亚仅有2000万人,就有16万人踢足球。这样ー个小国,派出ー支“希望”队,在1987年5月27日晚,以1比〇击败了堂堂的中国二队,取得了长城杯和三菱国际足球锦标赛的决赛权。顺便说一句,诸国如此众多的运动员可不是像我们似的吃官饭拿官饷的,是民间自办或院校学生队,绝非我们可比。
The claim that China had 300 million sports people is really unreliable. Even if the number of people in China who regularly participate in sports activities was indeed 300 million, it was less than 30% of the total population. The sports population of the Federal Republic of Germany was 61% of the country's population, the United States 64%, Norway 67%, and Canada 59%. Take China's dominant sport --weightlifting as an example, there were only two or three thousand professional and amateur athletes together. However, the number of Soviet weightlifters reached 400,000 to 450,000, and the Soviet world record for weightlifting remained at about 15. Surprisingly, the Soviet Union's heavyweight champion at the 1964 and 1968 Olympics is a professional writer, Leonid Zabauginsky.
More than 100,000 people participated in women's football in the United Kingdom and Sweden respectively, 400,000 in the Federal Republic of Germany and more than 1 million in the United States. But few of China's working women played soccer. What's worse, there were even fewer Chinese people paticipating in men's football. In the Soviet Union, with a population of less than 300 million, there were 4.5 million footballers; In the Federal Republic of Germany, with a population of more than 60 million, there were 4.2 million football players, or an average of 1 in 15 inhabitants who played football; Romania had only 20 million people, and 160,000 people played football. Romania, a country with a small population, sent a "hope" team to defeat the Chinese second team by a score of 1-0 on the evening of May 27, 1987, and won the right to enter the finals of the Great Wall Cup and the Mitsubishi International Football Championship. By the way, all the athletes from other countries came from non-governmental self-run teams or college student teams, without receiving the financial support from the state as Chinese athletes.

马拉松运动。仅有200万人口的新加坡,竟有上万人参加马拉松大赛。美国和日本也常常是上万人参加,数百万人观战。我们呢?不过是几十人、百把人跑, 观众也不踊跃。人口居全国首位的四川省,1981年在全国马拉松比赛中竟没有一人参加。我们的整个社会体育水平、社会团体对运动竞赛的组织能力,也非常低。绝大多数国家参加世界性大赛的选手是真正的业余,直接来自院校或各自的谋生岗位, 像刘易斯、摩西等超级明星就是学生。我们呢?官办专业队,打世界杯是这帮人, 打奥运会是这帮人,打青年杯是这帮人,打大学生运动会还是这帮人。由社会上自己组织较大的运动竞赛,我们几乎办不到。在第23届奥运会前后,中国的游泳池计有1394个,属于中小学的室内池全中国只有1个。而苏联具备42个游泳中心,外加2000多个游泳池;法国的游泳池达到4626个;联邦德国达到6500个;日本更可观,竟有31000个游泳池!ー个拥有2566个市县的堂堂中国,到!982年,オ仅仅有41个市县达到了建有“两场（体育场和带看台的灯光球场）、ー池（游泳池）、一房（健身房）”的起码要求,到!985年,オ增加到84个市县具备这“两场ー池一房”。
As for marathon, in Singapore, with a small population of 2 million, tens of thousands of people took part in the marathon. There were also tens of thousands of people participating and millions of people watching in the US and Japan respectively. In China, there were only dozens or hundreds of people participating in the marathon, and the audience was not enthusiastic. In 1981, Sichuan Province, which had the largest population in the country, did not have a single participant in the national marathon.
The level of sports in China's entire society was low, and social groups lacked the ability to organize sports competitions. In most countries, the players in the world competitions were amateurs from colleges and other professions. For example, superstars like Lewis and Moses were students. However, in China, the players of professional teams participated in the World Cup and Olympic Games, as well as the Youth Cup and the University Games. It was almost impossible for social forces to organize larger sports competitions.
Around the 23rd Olympic Games, there were 1,394 swimming pools in China, and only one indoor pool belonging to primary and secondary schools. There were 42 swimming centers, plus more than 2,000 swimming pools in the Soviet Union, 4,626 swimming pools in France; 6,500 in the Federal Republic of Germany. Japan was even more impressive, with 31,000 swimming pools.
In China with 2,566 cities and counties, by 1982, only 41 cities and counties had met the minimum requirements of two stadiums (stadium and floodlit court with bleachers), one pool (swimming pool), and one room (gym). And by 1985, the number of cities and counties which met the requirement had increased to 84.

北京是不是好点儿?也不,在4个城区的471所中小学中,60%以上没有体育场地。上千万人口的北京市,合30万人挤ー处体育设施。而近邻日本,平均每 2600人即有一座运动场,每3200人即有一座体育馆,几乎是北京市的100倍。全国平均,每位中国人仅有运动场地0.22平方米,只占民主德国的1/18,美国的 1/60 。
Was the situation in Beijing better? The answer is no. More than 60% of the 471 primary and secondary schools in four urban districts did not have sports venues. In Beijing, which had a population of tens of millions, every 300,000 people shared a sports facility. In Japan, China's neighbor, there was an average of one sports stadium for every 2,600 people and one gymnasium for every 3,200 people, almost 100 times that of Beijing.
On average, each Chinese had only 0.22 square meters of sports ground, accounting for only 1/18 of that of the GDR and 1/60 of the United States.

金牌尽管好看,却没有带动民众练起来！我们的全国工人运动会,从1955年到1985年,中断了 30个年头!职エ体育活动开展如何,可见一斑。从1949年到1985年,36年间,我们没有举办过ー届全国青少年运动会。全国农民田径运动会,也是在!985年オ举办第一届。工人、青少年、农民这三个事关重大的运动会,都是在党中央于!984年10月发出《关于进ー步发展体育运动的通知》以后,オ于次年举办的。有人说,啥也甭怨,只因为咱中国太穷。是穷,钱不多是真的;有点儿钱也只重金牌、不重视全民体育投资,也是真的。长期以来,我国体育投资同国民经济的比例严重失调,到!982年为止,体育基建投资仅占国家基建总投资的0.09%,又拿什么去发展各种体育设施?而体育事业费,也仅占国家财政总支出的0• 16%,人均1 角钱。瑞士,这个比例数为4.3%,人均95元;民主德国为3.6%,人均200多元。即使按照我们在1984年以后增加到人均体育经费4角钱计算,日本仍比我们高50倍,民主德国比我们高500倍,苏联比我们高出了 600倍ーー中国体育“热” 得起来吗?然而就这4角钱,到头来也不剩多少服务于群众。要知道养活一个省级的专业运动员,一年最少需要2000元,ー个国家队员最少要4000元。没了他们,靠什么去夺金牌?
The gold medal, although glorious, did not motivate the public to participate in sports.
China's National Workers' Games was interrupted for 30 years from 1955 to 1985, which shows that the development of employee sports activities was not good. In the 36 years from 1949 to 1985, China did not host the National Youth Games. It was not until 1985 that the first National Farmers' Athletics Games was held. The three major sports meetings, the Workers' Games, the Youth Games, and the Peasants' Games, were held the following year after the Party Central Committee issued the "Notice on Further Developing Physical Education" in October 1984.
Some people said that nothing should be blamed, and the root cause is that China was too poor. It is true that China did not have much money. It is also true that China focused only on gold medals while ignored investing in sports for all. For a long time, the proportion of China's sports investment in the national economy has been seriously imbalanced. By 1982, investment in sports infrastructure accounted for only 0.09% of the country's total infrastructure investment. The sports expenditure only accounted for 0.16% of the total national financial expenditure, or 0.1yuan per capita. In Switzerland, the proportion was 4.3%, or 95 yuan per capita; In the GDR, it was 3.6%,or more than 200 yuan per capita.
Even compared with the per capita sports expenditure of 0.4 yuan in 1984, the per capita sports expenditure was 50 times higher in Japan, 500 times higher in the GDR, and 600 times higher in the Soviet Union. In this way, can Chinese sports be popularized?
However, with the per capita sports expenditure of 0.4 yuan, there was not much left to serve the masses in the end. It took at least 2,000 yuan a year to cultivate a provincial-level professional athlete, and at least 4,000 yuan a year to cultivate a national team member. Without these athletes, how can China win the gold medal?

学者总是说:“体育乃是ー个文明国家进行全民教育的重要内容。民族素质的内核是三大项:民族体质、民族智力和民族性格,而体质当推首位。”那么,我们发展体育运动的终极目的,究竟是夺取金牌呢,还是强化民族体质进而提高民族素质? 我们千万不能把全民体育与竞技运动混同起来,因为前头说过竞技运动只不过是体育中的ー项,其作用不外乎观赏而已。从ー个国家整体看,真正从事竞技运动的只是极少数人。问题就在于,我们恰恰过于偏重竞技运动并在很大程度上把它与体育的概念混同甚至以此取代了体育。如果说,我们忽视竞技运动就失掉了国际比赛中的金牌,那么,我们忽视全民体育就会失掉整个民族的健康!
Scholars always say, "Sport is an important part of education for all in civilized countries. The core of national quality is national physique, national intelligence, and national character, and national physique is the most important among the three. " So, the ultimate goal of our development of sports is to win the gold medal, or to strengthen the national physique and improve the national quality? Sports for all is not equal to competitive sports, because as mentioned earlier, as a part of sports, competitive sports is just for people to appreciate.
From the perspective of the whole country, only a few people are really engaged in competitive sports. The problem is that China just put too much emphasis on competitive sports and confused it with sports or even replaced sports with competitive sports.
Neglecting competitive sports will lead to losing gold medals in international competitions, and then ignoring national sports will damage the health of the entire nation!

民族的不幸
The Misfortune of the Nation

ー些专家对民众体质的忧虑尽管每每寝食不安,可他们自己呢?如果我们看ー看专家们自身的体质状况,那オ是真正的可悲。罗健夫、蒋筑英等人华年早逝, 已是尽人皆知,不幸的是罗和蒋的命运,却在更多专家身上不断重演。中国科学院在京研究所的体育活动场所本就奇缺,而今被侵占的现象又十分严重。如电子所,原有4个篮球场,现在ー个也没有了。声学所、力学所、化冶所エ厂、生物物理所和发育所等单位的体育场地,而今也被占光占尽。君不见科学城内,楼房越盖越高,空地越挤越小,又如何锻炼身体?
Although some experts are worried about the physical fitness of the people, the physical condition of the experts themselves is really worrying. Talents such as Luo Jianfu and Jiang Chuying died in their early years. Unfortunately, many experts have also suffered such a tragedy of fate. There are few sports venues in the Beijing Institute of the Chinese Academy of Sciences, which are even occupied for other purposes. There used to be 4 basketball courts in the electronics factory, but now there are no more. The sports venues of the Institute of Acoustics, the Institute of Mechanics, the Institute of Chemical Metallurgy, the Institute of Biophysics and the Institute of Development are now occupied. In Science City, with higher buildings and smaller vacant land, how can people exercise?

当我们为体育精英获得金牌而欢呼的时候,可曾有人想到过另ー批“国宝”的健康?列夫・托尔斯泰曾说:“ー个埋头脑カ劳动的人,如果不经常活动四肢,那是ー件极其痛苦的事情啊!”蒋筑英、罗健夫、栾福,当他们过早地告别尘世的时候,我们只是给予他们同疾病顽强斗争的精神、抱病工作的热忱以赞美词,却很少有人想到,那疾病本可以靠体育加以预防的。
When we cheered for the sports elite to win the gold medal, has anyone ever thought about the health of another group of people who have made important contributions to the country? Leo Tolstoy once said,"a buried in the person of mental work, if not often activity limbs, that is an extremely painful thing. "
When Jiang Zhuying, Luo Jianfu, and Luan Fu bid farewell to the world too early, we only praised them for their spirit of tenacious struggle against illness and for their enthusiasm for working while sick, but few people thought that the disease could have been prevented by sports.

每ー个正直的中国人都应该记住这些数字:北京。据国家体委科研所李カ研对教学、科研等11个单位的10590名中年知识分子调查,患病率高达81.6%。这就是说,每万名中年知识分子中,有8000名以上在病痛的折磨中。上海。抽查3714名中年知识分子,患病率亦达67.8%。复旦大学仅!986年元月ー个月,竟有2300名教师到医院就诊……每当我翻看这些数字,我的眼前就浮现出ー张张脸:戴着厚重的眼镜,黄蜡蜡的面皮,瘦干干的面颊,细长的脖子硬挺着。无论如何不能相信,在全世界的科学家胜利完成了第一次预防医学革命之后, 在中国,这些献身科学的人们却成了最容易发生心血管疾病的人群。他们之中许多人ー个紧接ー个地倒下去了。
Every honest Chinese should keep these numbers in mind: In Beijing, according to the survey conducted by Li Liyan of the Scientific Research Institute of the State Sports Commission on middle-aged intellectuals from 11 units including teaching and scientific research, 81.6 percent of the 10,590 people surveyed fell ill. That is to say, in every 10,000 middle-aged intellectuals, 8,000 or more were suffering from illness. In Shanghai, Of the 3,714 middle-aged intellectuals sampled, 67.8 percent were sick. In January 1986 alone, 2,300 teachers of Fudan University went to the hospital. These numbers remind me of people wearing heavy glasses with sallow skin, thin cheeks, and slender necks.
Incredibly, after scientists around the world successfully completed the first preventive medicine revolution, these Chinese scientists who devoted themselves to science became the most vulnerable to cardiovascular disease. And many of them passed away one after the other.

经对北京大学、清华大学、四川大学、复旦大学、浙江大学、武汉大学、中山大学、华中科技大学、洛阳工学院、同济大学、南京大学等院校调查,近年来去世的 270位中高级知识分子总平均年龄不足58岁。在中国科学院这座中国最高的科学殿堂,1986年以来,竟有94次奏响了展乐。著名地质学家曾庆丰,终年54岁。著名数学家董泽清,终年51岁。著名声学家施仲坚,终年50岁。著名数学家张广厚,终年50岁。著名数学家钟家庆,终年49岁。回顾他们短暂的一生,受教育的时间几乎占去一半,继而浩劫十年;而今,他们刚刚劳作了数度春秋,却永别了自己心爱的事业。雄图未竟身先死,怎不遗恨后来人!
According to a survey conducted at different universities and colleges including Peking University, Tsinghua University, Sichuan University, Fudan University, Zhejiang University, Wuhan University, Zhongshan University, Huazhong University of Science and Technology, Luoyang Institute of Technology, Tongji University, and Nanjing University, the average age of 270 middle and senior intellectuals who died in recent years was under 58 years old. In Chinese Academy of Sciences, China's highest scientific hall, 94 intellectuals have died since 1986. Zeng Qingfeng, a famous geologist, died at the age of 54. Dong Zeqing, a famous mathematician, died at the age of 51. Shi Zhongjian, a famous acousticist, died at the age of 50. Zhang Guanghou, a famous mathematician, died at the age of 50. Zhong Jiaqing, a famous mathematician, died at the age of 49. Looking back on their short lives, education accounted for almost half of their lives, followed by the ten-year Cultural Revolution. Now, they have just worked for several years, but they have to said goodbye to their beloved career. To the deep regret of posterity, they passed away before they could realize their magnificent ambitions.

试想,倘在疾病因子侵入他们身体之前,我们能够在他们中积极推行体育活动,强身锻炼,日增体魄,再辅之以医疗保健又何至于此!前人有道:“一身动,则ー身强;一家动,则ー家强;一国动,则一国强;天下动, 则天下强。”在这里,我很想谈及一件使人困惑的事情。自1987年夏季以来,京城里的“气功热”一浪高过一浪。据友人介绍,中华气功已有138个门派人员下山而来。大师们个个身怀绝技。有些报刊誉此为“名手蜂起,流派纷呈,气功从山林走向社会” 〇而气功师们下山入世的一个大任务,则是 “普度民族的精英于苦难,拯救中国知识分子于衰亡”。有关材料说,大师们的出山,“赢得了首都知识界的热烈欢迎”,已有中国科学院、北京大学、清华大学、新华社、人民日报社、中国青年报社等ーー包括30多所高等院校、20多所科研单位以及首都新闻界、文艺界等6000多位“道友”,踊跃参加了各种以气功健身的速成班,聆听气功师们传功授课。大师们在这些无神论的“圣地”,可谓所向披靡。五个月之内,欣然接受气功治病者已达5000人次。此“热”一直越过!988年年关,仍以持续发展的势头席卷神州,大大超过了以往出现的争练“大雁功”“鹤翔桩功”的热度。
Had we encouraged them to engage in physical activity and regular exercise to gain strength before they fell ill, they might not have died young. There is a saying goes, "If you exercise, you will be strong; If the whole family is sporty, then the family is strong; If people in one country participate in sports, the country is strong, and if people in the whole world participate in sports, the world is strong. And I would like to talk about a confusing problem. Since the summer of 1987, the "Qigong craze" in Beijing has gained increasing popularity. According to friends, masters from 138 sects of Chinese Qigong came down the mountain, all of whom have great skills. Some newspapers hailed this as "masters from different sects promoting Qigong from the mountain to society". One of the great tasks of Qigong practitioners was to save the nation's elite from suffering and Chinese intellectuals from danger. According to reports, the masters were warmly welcomed by Beijing's intellectuals. More than 6,000 people from more than 30 institutions of higher education, over 20 scientific research units, and the capital's press, literary and artistic circles including the Chinese Academy of Sciences, Peking University, Tsinghua University, Xinhua News Agency, People's Daily, China Youth Daily, have actively participated in various courses on fitness with Qigong to listen to the lectures of Qigong masters. These masters were very popular among these atheistic intellectuals. Within five months, 5,000 people have gladly accepted Qigong for treatment. This kind of craze continued until the end of 1988, and still swept through China with the momentum of sustained development, greatly surpassing the enthusiasm of practicing "Dayan Gong" and "Hexiang Pile Gong" in the past.

ー个寒风凛冽的下午,我抱着久已有之的好奇心,奔赴ー个专为首都新闻界、文艺界举办的气功速成班观瞻,地点在东城区的ー个小胡同里。当我将要接近胡同中间的那个大院时,但见窄小的胡同已被诸多的小轿车所挤满。同行者抱怨我说:“入班学习是不兴迟到的,你瞅瞅,”他指着那些轿车,“人家前辈名流,早早就到了!”我们的脚步不由得加快。进得院来,到了小礼堂门口,静悄悄的。我踮起脚尖,款款地推门,轻轻地挤进了那静谧的小礼堂,里头早已挤满了数百名绝非普通百姓的“同道”,大家都在认真听讲。大师正在讲课。有人说,这位年轻的气功师当前在北京各大门派中独占鳌头, 是最有名气的。他二十六七岁,衣衫整洁,身板看不出有什么强健,操着东北口音, 生得很像我小学时班上一位腼腆的男同学。听了一阵子,只觉得大师所讲的内容实不难懂,也并不引人入胜。而引起我关注的倒是另外一些人:中国最著名的大诗人、大作家、大记者和大学问家,还有曾经极其走红的歌唱家等一干人,正端坐前面几排,面容肃穆,专心恭听着这位青年的讲述。仅这一次前来听课的中华高级人才,就足足可以开出ー长串震撼海内外的名单来。
On a chilly afternoon, out of long-standing curiosity, I went to a Qigong crash course specially organized for the capital's press and literary circles in a small alley in Dongcheng District. As I approached the courtyard in the middle of the Hutong, I found that the narrow alley was crowded with cars. My fellow travelers complained to me, "we can't be late for class," he said, pointing to the cars, "those celebrities arrived so early!" So we quickened the pace.
Entering the courtyard, we arrived at the door of the small auditorium and found that everything was quiet. Standing on tiptoe, I gently opened the door and pushed my way into the quiet small auditorium, which was already packed with hundreds of people who were not ordinary people, all listening attentively.
The master was lecturing. Some people told me that this young Qigong master is currently the most famous in Beijing. The master was twenty-six or twenty-seven years old, dressed neatly, and not strong. With a northeast accent, he looked very much like a shy male classmate in my elementary school class.
After listening for a while, I felt that what the master said was not difficult to understand, nor was it fascinating. However, people who caught my attention were a thousand spectators including China's most famous great poet, great writer, great journalist, great scholar, and singers who were once extremely popular. Sitting in the front rows, they all listened attentively to this young master's lecture. The high-level Chinese talents who came to listen to the lecture this time alone were enough to shock people both at home and abroad.

正迷惑处,发现周围有人打瞌睡,且发出了鼾声,我想到以赶时髦、满足好奇心而前来的听众还是不少,也未必人人对气功都那么虔诚。只是“同道”们相互询问起是否已具备功力,是否能够发气,是否打通了“小周天”时,想必会有不少人由于生怕被讥为“肉身凡胎”而随声附和道:“还行,有感觉,呀,真的!” 一免得被人戴上“气功盲”的帽子。因而这“气功热”便也传播得更快。
When I was confused, I noticed that there were people around me dozing and snoring, and I realized that there were still many listeners who came out of curiosity, and not everyone were so religious about Qigong. However, when asked by fellows whether they have the power to perform Qigong, many people may reply, "It's okay, I have feelings, really!" so as not to be put on the hat of "being ignorant of Qigong." Therefore, this "Qigong craze" also spreaded faster.

我漫步在北京的大道上,慢慢想着,渐渐又觉得单单把“气功热”归结为社会心理之传染未免浅薄,这中间必有其社会基础或物质基础。试想,真要有随处便宜的各种体育设施,恐怕这“气功热”的吸引力就不会太大。再说,气功原也同体育的竞争与开放精神格格不入,前者实属传统儒术之故技,后者才更具备现代社会现代人之风采。要说物质基础,无非是诸贤多在病中挣扎,又无体育关照,打针吃药于事无补,且强身益寿心切,无奈便想从“大师”那里寻求养生之道;也不排除还有ー些人长期以来有着“减去十岁”那种心态。但那也毕竟是先病而后求诸他法。诸贤若多雄健,想它在知识界“热”起来就难。这ー“热”中,我更多地想到了我们现代大众体育之不兴,想到我们弘扬体育真谛、振奋民族精神之迫切。自夏日里采访以来,ー种复杂的心绪总难排遣。太阳像往常那样出现,今天比以往上升得更严肃。
Walking along the avenues of Beijing, I gradually realized that simply attributing "Qigong craze" to the influence of social psychology is superficial, and there must be a social or material basis. And the various sports facilities available everywhere may diminish the attractiveness of this "Qigong craze". Besides, Qigong is also incompatible with the competitive and inclusive spirit of sports. The former is a traditional Confucian skill, while the latter shows the style of people in modern society. Many talents who did not adhere to physical exercise struggled in illness, while injections and medicines did not help. Out of the desire to strengthen the body and achieve longevity, they had to seek the way to be health from the master. Admittedly, some of them have long had a desire to be younger. And all these acconted for the material basis of Qigong craze, which is, after all, asking for other remedies because of illness. If the talents were strong, it would be difficult for Qigong to become hot in the intellectual world. The Qigong craze reminds me of the decline of modern mass sports, and the urgency of promoting the true meaning of sports to uplift the national spirit. Since the interview in the summer, I have been unable to get rid of the complicated feelings. The sun rises as usual, but today it makes me ponder.

(Originally published in New Observation, Vol. 2, 1988)
（原载《当代》1988年第2期）

==卷二：6.伐木者：醒来==

伐木者,醒来!（节选）
Wake up, Loggers! (Excerpt)

徐刚
Xu Gang

罗马俱乐部与人类困境
The Club of Rome and Human Dilemma

森林,地球上的绿色王国。这是另外一个世界,任何一片森林都含有上千种灌木、藤本植物、草本植物、苔薛植物以及各种真菌,还有无数种的昆虫、走兽、飞禽,它们奇妙地以ー种平衡使彼此连接在ー起。森林生命的织锦是如此细微而复杂。人类最初从森林中走出来的时候,便是粗心大意的,并不了然森林的细腻和奇妙,并且有砍伐的本能,斧子是最初的工具和武器之一。日益残破的森林哺育着日益膨胀的人类。
As the green kingdom on the earth, forests present another world, which is the home to thousands of shrubs, vines, herbs, bryophytes and fungi, as well as countless species of insects, walking animals, and birds, which live together in a wonderful balance. The tapestry of forest life is so subtle and complex. When people first came out of forests, they were careless and ignored the delicacy and wonder of them. But they knew by nature how to chop, using the ax as one of the most primitive tools and weapons. The severely destroyed forests feed the ever-expanding human population.

1968年春天,全世界的森林都在向罗马致敬。和以往ー样,北美洲、大洋洲、南亚的热带雨林,总之在散发着松香味儿的林地上,积雪融化了,有一条蚯蚓开始了耕耘,悄悄地大梦初醒一般探出半个身子。其实,在大千世界中最早报春的不是布谷鸟,而是其貌不扬、无声无息的蚯蚓。ー个个小小的蚯蚓的粪堆,是森林中最早的春的瞭望台。与此同时,半年以前飘落在林地上的金色和红色的秋叶却在这时候成了平静的黑色,而不再炫耀于春天面前。取而代之的是千万种无名的小植物竞相开花,随意地毫无构思地在林中涂抹各种色彩。在树木的华冠遮住天空以前,它们想开一次花,它们觉得自己很美,它们早早地开花了。意大利罗马俱乐部告诫人们:我们的子孙也许将不再知道森林,不再能享受森林的美!随着一片片森林被夷为平地,世界已失去平衡,人类正面临着困境。
In the spring of 1968, forests all over the world paid homage to Rome. As in the spring of previous years, when the snow melted in the rosin woodlands of the rainforests of North America, Oceania and South Asia, an earthworm began to crawl, leaning out half of its body quietly as if it had just woken up from a dream. In fact, it is not the cuckoo that first tells people about the arrival of spring in the world, but the earthworm that is inconspicuous and silent. The small dung heaps of earthworms are the first hints of spring in forests. At the same time, the golden and red autumn leaves that fell on the woodland half a year ago turned black, no longer showing off their brightness in front of spring. Instead, thousands of nameless little plants were blooming, bringing brilliance and vigor to the forest. They wanted to bloom to show their beauty, before the sky was obscured by the canopy of trees. The Club of Rome in Italy warned that our offsprings may no longer see forests and enjoy their beauty. As forests have been razed to the ground, the world has fallen out of balance, leading to the human dilemma.

“条条道路通罗马”,这是古罗马鼎盛时期为世界所瞩目的写照。20世纪60 年代末期,罗马再一次成为西欧乃至世界关注的中心,几个专家、学者默默筹建的罗马俱乐部在罗马林赛科学院集会成立。四年后,罗马俱乐部提出第一份关于全球问题和人类困境的报告,对西方文明的挑战是猝不及防的一新技术革命的潘多拉盒子打开后失去控制,人类在对自然界开发与征服的同时,正在侵犯自己的生存基地,并且在掠夺子孙的资源。人类赖以生存的整个生命圈正在日渐缩小,自然灾害将会空前地增多并趋向恶性,现代人和未来人的生存空间将被沙漠捷足先登。
"All roads lead to Rome" is a portrayal of the heyday of ancient Rome. At the end of 1960s, Rome once again became the center of attention in Western Europe and even the world because several experts and scholars established the Club of Rome at the Rome Lindsay Academy of Sciences. Four years later, the Club of Rome presented the first report on global problems and the human dilemma. The report pointed out that the challenge to Western civilization is caught unprepared----the Pandora's box of the new technological revolution that has been opened is out of control, and human beings are encroaching on their own survival bases and plundering the resources of future generations while exploiting and conquering the natural world. The whole life circle on which human beings depend for survival is shrinking day by day as natural disasters will increase unprecedentedly and tend to become vicious, and the living space of modern and future people will be occupied by the desert.

人类的贪得无厌和聪明才智使人类活动对自然界的毁坏越来越规模巨大,而在这一切毁坏中后果最严重的、延续时间最长的是对森林的滥伐,天然植被的被破坏。作为陆地生态系统最复杂最重要的一部分的森林,它的绿色的繁荣与否是地球上一切生命繁荣与否的象征,它是自然界物质和能量交换的最重要的枢纽,是大自然四季更替、晴雨冷暖的“总调度室”,如今这个“总调度室”自己已经千疮百孔、朝不保タ了!
The insatiability and ingenuity of human beings have posed serious damage to the natural world, among which the most serious and lasting is the deforestation of forests and the destruction of natural vegetation. Forests is the most complex and important part of the terrestrial ecosystem. Their prosperity determines the prosperity of all life on earth because they are the most important hub of material exchange and energy exchange in nature, and the control room of the change of seasons and weather. However, forests have been greatly damaged.

地球表面最初曾有过76亿公顷的森林,覆盖率为60%。关于森林面积数字说法不一,ー说为47亿公顷,而每年消失的森林的惊人之数却是大体相近的:1500万公顷!到2000年,由于森林被伐,人口增长,会有30亿人面临严重缺乏燃柴的局面。中国的森林面积为17.29亿亩,覆盖率为12%,这是大兴安岭火灾前的统计。我们的森林与日益贫乏的世界森林相比,则是更加贫乏的,而减少的速度却又是更加惊人的!这样ー种近于毁灭森林资源同时也是毁灭我们自己毁灭我们子孙的速度,因为城市膨胀、人口增加、乡镇企业的不合理布局和土地,尤其是耕地面积的难以控制的减少,以及玩忽职守的官僚主义者对毁林、生态破坏的无知及漠不关心,总之中国人对财富和物质文明的野蛮的追逐,使这样的毁灭还在加速之中！
There were originally 7.6 billion hectares of forests on the Earth's surface, or 60 per cent of the planet was covered by forests. In fact, the number of forest area is inaccurate, and some said that it is 4.7 billion hectares. But the staggering number of forests that disappear each year is similar: 15 million hectares! By the year 2000, 3 billion people would face a severe shortage of firewood due to deforestation and population growth.
According to statistics before the Daxing'anling wildfire, China's forest area was 1.729 billion mu, or 12 percent of China's territory was covered by forests. In China, forest resources are much poorer than those in the world, with a more alarming rate of declining.
And the destory of forest resources also leads to the destruction of ourselves and our descendants. What's worse, such destructions are accelerated by people's pursuit of wealth and material including expansion of cities, the increase in population, the irrational layout of township enterprises and the uncontrollable reduction of land, especially cultivated land, and the ignorance and indifference of derelict bureaucrats to deforestation and ecological destruction.

1968年,当罗马的罗马俱乐部成立并向着世界宣传全球面临人类困境的信息时,被权カ斗争折磨的中国,同时又在进行着自以为可以拯救世界的“反帝反修” 的“世界革命” 〇一方面,经历了砍伐树林炼钢铁的“大跃进”之后,农民又上山烧荒伐木学大寨;另一方面,知识和科学被视为垃圾,一大群学者、知识分子成为劳改农场、劳教农场、“五七”干校的廉价劳动カ。在散发封建气息的土地上,无知和愚昧胶合成了一道坚实的笆篱。近20年以后,中国人才知道罗马不仅有竞技场,还有一个罗马俱乐部。在整个人类面临的困境中,中国人难道可以独独例外吗?
In 1968, when the Club of Rome was founded and disseminated to the world the message that the world was facing the human dilemma, China, tormented by the power, was simultaneously carrying out a "world revolution" of "anti-imperialism and anti-revisionism" that it thought could save the world. After the "Great Leap Forward" of cutting down forests and making steel, peasants went up the mountains to burn wasteland and cut wood. In addition, as knowledge and science were regarded as useless, a large group of scholars and intellectuals were treated as cheap labors for labor camps, labor re-education farms, and "May Seven" cadre schools. In backward China, ignorance and folly formed a solid fence that blocked China's communication with the outside world. It wasn't until nearly 20 years later that Chinese knew that there was not only Colosseum but also the Club of Rome in Rome. Can Chinese be spared in the face of the common dilemma of all mankind?

中国,一座山和一个人的困惑
Confusion of a Mountain and a Person in China

我要去寻访武夷山,为了名山的诱惑,也为了一个人的吸引。寻找武夷山的过程是痛苦的,想象与现实之间的距离太大,早先的武夷山太美!武夷山以“溪曲三三水,山环六六峰”构成了山水之妙,而滋养着武夷山水的是武夷山的百年古松、白楠、香樟等树木。
I'm going to visit Mount Wuyi, for the attraction of famous mountains, and for the admiration of a person. The process of looking for Mount Wuyi is painful because of the wide difference between imagination and reality. Mount Wuyi in the early period was beautiful for its wonderful sight of Nine-bend Stream and Thirty-six Peaks, which was nourished by the centuries-old pine, Phoebe neurantha, camphor and other trees.

武夷山的岩石结构有“骨山”之称,一座山就是一块巨石,拔地而起,横生出大王峰、隐屏峰、水帘洞、鹰嘴岩、玉女峰等等有刚有柔有骨有情的无数景象来。只是在峰巅、岩趾点缀着ー层薄薄的沙泥石壤,覆盖着ー层落叶。就凭借着这薄薄的立根之地,当年的武夷山却是古木参天、竹林满山。倘是秋日,三角梅满山遍野,红枫的落叶飘飘洒洒。宋朝刘子荤有诗云:“幔亭落日笙箫断,毛竹连云洞府深。” 1616 年,徐霞客首入闽寻访武夷山,在《游武夷山日记》中记下了在天游峰纵目时看见的“落日半规,远近峰峦,青紫万状”,以及小桃源的四山环绕中,有平畦曲涧,围以苍松翠竹,鸡声人语俱在翠微中,而水帘洞奇观则是“岩既雄扩,泉亦高散,千条万缕,悬空倾泻,亦大观也”！
With a skeleton structure, a mountain is a huge rock, rising from the ground, bringing about countless scenes such as Great King Peak, Hidden Screen Peak, Water Curtain Cave, Eagle Beak Rock, Goddess Peak. Only the top and the foot of such mountains was dotted with a thin layer of sandy soil, covered with a layer of fallen leaves. It was the thin soil that nourished the ancient trees and bamboo forests of Mount Wuyi in those days. If in autumn, Bougainvillea would be all over the mountains, and the leaves of the red maple fluttering. Liu Zihui of the Song Dynasty wrote a poem that at sunset, the sound of the flute in the pavilion also dissipated, and the bamboo in the deep mountains towered into the sky. In 1616, Xu Xiake went to Fujian for the first time to visit Mount Wuyi, and recorded various landscapes in the "Journey to Mount Wuyi". Overlooking the Tianyou Peak in the distance, the large and small peaks near and far show different colors and shapes at sunset. Surrounded by four mountains, there are flat lands and curved streams, surrounded by pines and bamboo, faintly revealing human voices and rooster songs. In the Water Curtain Cave, it's a great view that the rock is both majestic and expanding, and thousands of springs pour from the sky.

武夷山的树实实在在不是扎根于高山岩石之间的,它找不到裂缝。完整的ー块巨壁ー架骨山,怎么扎根?因而武夷山的树、竹、草都是靠着根的蔓延使自己独立,又在年深日久的纵横交错中形成了武夷山的植被保护网络。在武夷山随处可见这些蛰伏在岩壁上的已经枯死而成了标本的根蔓,在ー棵棵大树被砍倒之后,它们仍然不肯离开武夷山而成了昨天的见证,人们就连这一点苦心也不予理解一这样的根蔓也往往被山民、游人随意地从岩壁上剥下,然而因为几十年上百年的缠结和拥抱,它们把自己的影子深深地刻到了石头上。
The trees of Mount Wuyi are not rooted in the rocks of the mountains where there are no cracks for them to grow. Therefore, the trees, bamboo and grass in Mount Wuyi grow independently by the spread of roots, forming a vegetation protection network in the crisscross of time. Dead roots lurking on the rock walls can be seen everywhere in Mount Wuyi. And even after the trees are cut down, they still refuse to leave and become witnesses of the past. People don't even understand this painstaking effort and tear them off the rock walls at will. However, because of decades and centuries of entanglement with the rock wall, they carve their own imprints deep into the stone.

就是武夷山的树,它的ー枝ー叶、根根蔓蔓,吸附着尘沙泥土,积聚着阳光雨露,在冬天满树白雪,在雨季一棵大树就是ー个小水库,保护着山林水土,防止了山洪暴发。山清水秀源于树绿。1962年,九曲溪上尚可泛舟,现在只能行走竹排,有的地段竹排擦着水底的卵石才能过去。仅1985年一年,九曲溪的水位下降了 27厘米！一旦九曲溪干枯这绝不是危言耸听武夷胜景安在?水帘洞的飞瀑本来是“悬空倾泻”的,在名山的瀑布中,它有陡壁之险又有山洞之幽,游人无不叹为观止。现在,当笔者前往观瞻时却滴水全无,石壁上有水流摩擦过的痕迹,让你想起这是当年的瀑布,斗转星移流水不回,水帘洞大睁着眼睛, 欲哭无泪。这是为什么?
The branches and leaves of the trees in Mount Wuyi help to conserve dust, sand and soil, and accumulate sunlight and rain. The big trees covered with snow in winter are small reservoirs in the rainy season, protecting the mountains, forests, water and soil so as to prevent flash floods. Green mountains and clear water in Mount Wuyi are attributed to green trees. In 1962, people could row boats on the Nine-bend Stream. Now people can only take a bamboo raft through the Nine-bend Stream, and in some areas the bamboo raft can only pass by rubbing the pebbles under the water. In 1985 alone, the water level of Nine-bend Stream dropped by 27 cm！It is by no means alarmist that once the Nine-bend Stream dries up, the beauty of Mount Wuyi will no longer exist. The waterfall of the Water Curtain Cave used to pour down from the sky. And among the waterfalls of famous mountains, it boasted steep cliffs and deep caves, which attracted tourists. But now, when I go to visit it, the waterfall had dried up, leaving only traces of water friction on the stone wall, reminding me of the waterfall of the past. With the passage of time, the flowing water never returns, only leaving people with regrets.Why is that?

大王峰人称武夷第一峰,据史料记载,大王峰上顽石高堆几乎无路可走,灌木丛生却有飞鸟成群,更加宝贵的是峰上“古木参天,浓荫铺地”。这参天古木历经劫难,到1974年时尚存300棵,300棵虽然少却还可以半遮半掩使大王峰不至于太露,可时至今日又被大斧砍去298棵,只剩下2棵。项南在福建治政时大呼:你们把大王峰的衣服都剥光了,这还了得?不仅是大王峰,1984年武夷山所属的吉安县的部分乡农砍树ー直砍到玉女峰一这是每天晚上都要在电视屏幕上出现的福建省的标志,连玉女的裙子都要往下扒!武夷山上的斧子绝不仅仅是这些,近几年来毁林事件愈演愈烈,全然不顾国家大法、省政府的布告以及关于国家级风景区的各种明文规定,凡此种种,笔者在下文还有披露。先要敬告读者的是,武夷山长此下去将要成为无衣山,九曲溪里将会出现骆驼,我们将愧对子孙,子孙将鄙视我们!这是在武夷山管理局工作的ー个爱山爱树如爱命的人告诉我的。
According to historical records, there was almost no way to go in Great King Peak, the first peak of Wuyi, because of the high piles of rocks. But there were flocks of birds in the bushes. In addition, there were ancient trees towering in the sky and thick grass paving the ground on the peak. Having gone through disasters, 300 of these towering ancient trees survived in 1974. Though few, they could still cover Great King Peak. But today 298 trees have been cut down, and only 2 remain. When Xiang Nan was ruling in Fujian, he asked, "how could people cut down all the trees in Great King Peak?"
In addition to Great King Peak, in 1984 some farmers in Ji'an County, where Mount Wuyi belongs, cut down trees all the way to Goddess Peak, a symbol of Fujian Province that appears on television every night.
What's worse, the deforestation on Mount Wuyi is far more severe than the above description. In recent years, the deforestation has intensified in disregard of the National Law, the provincial government's proclamation, and various regulations on national scenic spots, all of which are also disclosed below. Before the disclosure, I want to warn readers that Mount Wuyi would become a clothesless mountain without vegetation cover in the long run, and Nine-bend Stream would become a desert inhabited by camels. By that time, we will feel guilty to future generations, and future generations will despise us!
All I know was told by a person who works at the Mount Wuyi Administration, who treasures mountains and trees as much as his life.

我ー看就知道是他,瘦瘦的黑黑的,手里拎着ー顶竹笠,只有眼睛的明亮オ使他明显地区别于别的人,我想他准是在武夷山得到了什么灵气。有人说他是怪人、怪杰,也有人说他是“难剃的癞痢头”,乡民说他是守林的、修路的。他是管理局的基建科科长,他知道科长也是个官儿,在百姓、科员之上,带着施工队修路修厕所。就这么ー个官儿,他自己刻了一枚自己的官印:狗官建霖。他叫陈建霖。他说:“我是武夷山的看山狗,谁砍树我就咬谁,我就是狗官!”在中国的官场上,自己称自己是狗官的大概就只有他了。有比他更大的官问他:“怎能自称狗官?”他说:“我是说我自己,跟你无关。每个月去领エ资盖上这个印,就得想一想自己做了些什么,亏心不亏心,是不是白吃了人民的血汗,这武夷山我看好了没有。”
He is thin and black, carrying a bamboo hat in his hand, and only the brightness of his eyes makes him different from others, which is probably the gift from Mount Wuyi. Some people say he is a weirdo, others say he is stubborn and dead-eyed, and the villagers say that he guards the forest and builds roads. As the chief of the infrastructure section of the administration, he knew that his authority is above the people and officers, so he led the construction team to build roads and toilets. He himself engraved an official seal of his own, which reads Dog Official Jianlin.
Chen Jianlin is his name.
He said: "I am the watchdog of Mount Wuyi, whoever cuts down trees I will bite, and I am a dog official!"
Among Chinese officials, he is probably the only one who calls himself a dog official. An official with a higher rank asked him, "How can you call yourself a dog official?" He replyed: "The dog officer refers to myself, and it has nothing to do with you. Every month when I stamped to get salary, I have to think about what I have done, whether I'm worthy of the people's hard-earned money, and whether I have firmly guarded Mount Wuyi. ”

他家住崇安县城,每天清早起来做一点家务,煮好早饭,自己吃上一大盆饭喝一大瓶水,骑自行车走了,来回36里山路,早出晚归天天如此。一到风景区就上山,ー边施工ー边守树,看见砍树的他总是先劝后求,直到声泪俱下。鹰嘴岩旁屹立着一棵巨松,ー个农民挥动大斧砍着,毫不犹豫。陈建霖先是听见砍树的声音, 闻声追去,农民只想到家里的老虎灶要用柴来烧,哪里听得进陈建霖的劝告?陈建霖只好从口袋里掏钱,只有5元,太少了,砍树的农民不干。陈建霖告诉他:“我家里还有钱,我马上下山骑车回家拿钱,5点钟以前赶回来,你千万别砍了!”陈建霖如约回到鹰嘴岩拿出了 60元钱,买下了一棵松树的命。砍树的人怀里揣着60元走了,走得很轻快,陈建霖抚摸着已被斧子砍进去1/3的受伤的松树,哭了！
Living in Chong'an County, he gets up early every morning to do housework and cook breakfast. After eating a large pot of rice and drinking a large bottle of water, he rides a bicycle to Mount Wuyi on a mountain road of 36 miles back and forth. He leaves early and returns late every day. As soon as he arrived at the scenic area, he went up the mountain, guarding the trees while constructing. When he found people cutting down trees, he always persuaded first and then begged until he burst into tears. A farmer did not hesitate to swing his axe to cut down a giant pine tree standing next to Eagle Beak Rock. Hearing the sound of chopping down trees, Chen ran towards the place where the trees were chopped. But his exhortation did not taken by the farmer who was overwhelmed by the thought to get firewoods. Chen had to take money out of his pocket, only 5 yuan, too little to satisfity the farmer. Chen Jianlin told him: "I still have money at home, and I will immediately go down the mountain and ride home to get the money. I'll be back before 5 o'clock, please don't cut down the tree!" Chen Jianlin took 60 yuan from the home in Eagle Beak Rock as promised to save the pine tree. The farmer who cut the tree walked away briskly with 60 yuan, while stroking the injured pine tree that had been cut into 1/3 by the axe, Chen cried.

这一天的傍晚タ阳特别鲜红,在晚霞雾霭之中,他偎依着这棵松树不想离去, 他想:武夷山还经得起多少把斧子来砍?武夷山,巨大的岩石骨山,所谓土层其实是厚不过一寸的ー层地衣,长一根草尚且艰难何况一棵大树?摘一片树叶尚且心疼何况砍伐?为什么有一些中国人在金钱和良心面前,就这样落落大方地选择了金钱践踏了良心?这样的以破坏生态毁灭文化为手段的富裕,实质上是以子孙的贫穷作为代价的。当未来的穷山恶水展现在他脑海中的时候,太阳落山了,月亮出来了。
The red sunset on this day was particularly bright, and in the mist of the sunset, he snuggled up to this pine tree and did not want to leave. He thought that how many axes can the trees of Wuyi Mountain withstand to cut? In Mount Wuyi, a huge rock bone mountain, the soil layer is actually a layer of lichen that is no more than an inch thick, where it is still difficult to grow a grass, let alone a big tree. Picking a leaf is still distressing, let alone cutting down trees. Why do some Chinese trample on their conscience by choosing money blindly? Such affluence, which destroys ecology and culture, is essentially at the expense of the prosperity of future generations. When the barren mountains and dry waters of the future came to his mind, the sun set and the moon came out.

陈建霖终于知道了自己的渺小,他挡不住那么多板斧,那么多板斧中的一把甚至连他也可以轻而易举地砍倒在地;他也不想再掏钱了, ー个月七八十元工资,还要养家糊口,哪来的钱?他给各级领导写信,他给报纸写文章,カ诉武夷山毁林的事实与危害。舆论的作用也是有限的,山民自有山民的ー定之规:山高不怕皇帝远。《森林法》太远,省里的布告也不近,他们怕现管的乡里和县里的官,有一些不大的官手里握着权,而且还知道为本乡本土人着想总是袒护着,法律有什么用?再往上吿,省里的官无非是听地委的汇报,地委的官无非是听县里的汇报,县以下就更不用说了,ー顿吃喝什么事情都好办!这就是腐败的官僚主义的可怕之处——下级只对上级负责,上级只听下级汇报,又为着在自己的辖区和任期之内的成绩而再图晋升,谁都采取大事化小小事化了的办法。大兴安岭本来可以扑灭的小火终于成为历史罕见的大火,不就是这样烧起来的吗?这也就是为什么假话不能杜绝、马屁能够盛行的症结所在。
Chen Jianlin finally realized his insignificance and he couldn't block so many axes to cut trees. He also didn't want to pay any more money because with a salary of 70 or 80 yuan a month, he had to support his family. He wrote letters to leaders at all levels, and wrote articles to newspapers complaining about the facts and dangers of deforestation in Mount Wuyi.
The role of public opinion was also limited, because the mountain people have set their own rule that people living in the mountains does not have to worry about officials far away. The Forest Law and provincial edicts did not control these people, and they were just afraid of some small officials in the villages and counties. However, those officials in charge and holding power shielded the native people, rending the law useless. If reporting to the higher levels, the officials in the province will only listen to the reports of the prefectural party committee, and the officials of the prefectural party committee will only listen to the reports of the county. As for officials below the county level, they can even be bribed for a meal. The terrible thing about corrupt bureaucracy is that the subordinates are only responsible to their superiors, and the superiors only listen to the reports of their subordinates. And in order to achieve promotion in their own jurisdiction and during their term of office, the superiors adopt the method of reducing a major incident to a minor incident. The small fire that could have been extinguished in Daxing'anling has finally become a rare fire in history, isn't it burned in this way? And it is also why falsehood cannot be eliminated and flattery can prevail.

关于武夷山风景区的汇报上永远是“成绩是主要的”,而且“山山有树,岭岭披绿”,砍树只是个别的,都已经教育过了。果真如此吗?武夷山毁林之风得不到制止的原因并不复杂:代管武夷山风景区的某些人有法不依,有意包庇,有的乡村干部带头违法。1983年12月7日,南源岭良种场的职エ未经许可进入风景区绝对保护的狮子峰后的老虎巢毁林开荒造成大火烧山,破坏植被375亩,毁林6000多棵。就在上级政府决定捉拿毁林者、不得随意将木材外运时,崇安县在一天之内将火中取材的 121立方木材运到了江苏!武夷山公社黄柏大队的主要负责干部亲自率领乡民到风景区金鸡洞砍伐风景树!8棵,最小的直径30厘米,最大的直径80厘米。笔者在今年9月份踏访武夷山时被告知:武夷山上直径80厘米以上的大树已被砍光因而绝迹!且看这样的严重违法事件是如何执法的:罚款200元!呜呼!哀哉!陈建霖说:“应该把带头砍树的干部枪决！他的孩子我来抚养,我保证把他教育好,待如亲子!”这枪决是不是量刑过重?也未必,今年夏天北京抢西瓜的那几个浑小子的头儿不是还判了无期徒刑吗?真的,这事儿真没法比！
The focus of the report of the Mount Wuyi Scenic Area is always on achievements that all the mountains are covered by trees. And only a few people cut down the trees, and they have all been educated.
Is that so?
The reason why the deforestation in Mount Wuyi has not been stopped is not complicated, that is, some people who are in charge did not abide by the law and intended to shield others, and some village cadres even took the lead in breaking the law.
On December 7, 1983, the workers of Nanyuanling Seed Farm entered the tiger nest behind Lion Peak, which is absolutely protected by the scenic spot, without permission, and destroyed the forest, causing the mountain to burn, destroying 375 mu of vegetation and destroying more than 6,000 trees. When officials at higher levels of government decided to arrest the deforesters and stipulated that timber should not be shipped out. Officials in Chong'an County transported 121 cubic meters of timber to Jiangsu in one day.
The main cadres of the Huangbai Brigade of Mount Wuyi Commune led the villagers to the scenic area of Jinjidong to cut down 18 scenic trees, the smallest of which was 30 centimeters in diameter and the largest was 80 centimeters in diameter. When I visited Mount Wuyi in September this year, I was told that the big trees with a diameter of more than 80 centimeters on Wuyi Mountain had all been cut down.
Sadly, such a serious violation was only fined 200 yuan.
Chen Jianlin said: "The cadres who took the lead in cutting down trees should be shot! I will raise his child, and I promise to educate him well and treat him like my own son!" Is this shooting an excessive sentence? Not necessarily, the heads of the boys who robbed watermelons in Beijing this summer were also sentenced to life imprisonment.
It's hard to compare cutting down trees with other crimes.

陈建霖不知道该怎样保护武夷山了,他急了,他的眼里冒着火星,他更加不识时务！他以为每个人都有一张嘴,嘴的任务是吃饭和说话,吃饭只要随便能吃饱就行,千万不能吃人民的血汗,他这个基建科长管着好几个施工队几百万元钱,不要说每一分钱都清清楚楚,他还从来不在工地上吃饭,因为他要上山而且他怕占便宜。说话的要旨是说真话,想怎么说就怎么说,一旦口是心非,嘴歪心也歪。他是崇安县的人民代表,他大骂崇安县的ー个领导:“腐败！这种人当权国家完蛋,武夷山完蛋!”他骂对了,这个接班人上台不到ー年,走了一趟香港带回来的黄色录像他津津有味地连播了 13天,武夷山上有人砍树算什么?省里来了一位领导干部,中午休息刚躺下,陈建霖气急败坏地去敲门:“快起来,山上有人砍树,你管不管?”别人看他像是个造反派,其实,他在别人都造反的时候刻了一块竹匾,上书“白眼看鸡虫”,挂在他的斗室的门口。
Not knowing how to protect Mount Wuyi, Chen was anxious, angry, and even more desperate. He thought that everyone has a mouth, the task of which is to eat and talk. As for eating, it is enough for a person to be full, and he must not eat with the people's hard-earned money. As the chief of the infrastructure section, Chen managed several construction teams with millions of yuan. In addition to being transparent about the use of every penny, he never ate on the construction site because he wanted to go up the mountain and he was afraid of taking advantage of the people. The point of speaking is to tell the truth and say what you want. Once a lie is told, people will lose their integrity. As the people's representative of Chong'an County, he scolded one of the leaders of Chong'an County for corruption, and believed that such people in power would lead to a bad ending for the country and Mount Wuyi. Chen was right. Less than a year after the leader took office, he went to Hong Kong to bring back pornographic videos, which he watched with relish for 13 days, not caring that someone cut down trees on Moun Wuyi.
A leading cadre from the province had just laid down during his lunch break, and Chen Jianlin knocked on the door in a great anger and said, "Hurry up, there are people cutting down trees on the mountain, you're supposed to stop them." Others saw him as a rebel, but in fact, when everyone else was rebelling, he carved a bamboo plaque and hung it in front of his house. It reads, "contempt for those in power".

北京,中央某部门一位领导人来武夷山,宴会时陪吃的人实在太多,陈建霖路过看见,想到制止砍树的时候,这些陪吃的人哪怕有几个陪陪我也好,可是上哪儿去找他们?他当面向这位领导人提出:“你们天天反对大吃大喝,为什么你一人下来,这么多人陪吃?”口说无凭眼见为证,陈建霖又拉着这位领导走进幔亭宴会厅ー数,恰好和武夷风光中的“三三之胜”对上,整整九桌！
When a leader of a certain department of the Central Committee in Beijing came to Mount Wuyi, there were too many people accompanying him to eat at the banquet. Seeing such a scene, Chen Jianlin thought that when he stopped others from cutting down trees, none of these people could be turned to for help. He questioned the leader on the spot: "You leaders always flaunt your opposition to extravagance and waste, so why do you come to Mount Wuyi alone and so many people accompany you to eat?" Seeing is believing, so Chen Jianlin took this leader into the Manting banquet hall, where happened to be nine tables of banquets, which is equal to the number nine in the Nine-bend Stream.

1985年,美国一个旅游团到武夷山,有关方面在大宴宾客之后捧出贵宾留言簿请美国人留言。一位美国朋友写道:请你们在有钱时不要把它扔掉！另一位更加幽默些:如果你们要扔掉,请打个电话通知我,我来捡！一方面是大砍,一方面是大吃,武夷山你还有救吗?一方面是玩忽职守、有法不依,一方面是吹牛拍马、装模作样。正直的人说真话的人为什么总是倒霉?陈建霖忽然想起了沙漠,砍树加水土流失等于制造沙漠, ー个十分简单的公式,付了多少学费也学不进。那也因为还有另ー种沙漠,在心灵的土地上。有一种人在人民的疾苦面前绝不冲动,绝对稳重,没有丝毫的激情……
In 1985, an American tour group went to Mount Wuyi. After the banquet, leaders from relevant departments brought out a guest book of VIPs and asked the Americans to leave a message. An American friend wrote that please don't throw it away when you become rich! Another was even more humorous and he wrote that if they want to throw it away, please call him and he'll pick it up!
Suffering from wanton felling and extravagant waste, how can Mount Wuyi be saved?
Officials are derelict in their duties and do not abide by the law, but also bragging and pretending. Why are honest people who tell the truth always not understood and supported? Chen Jianlin suddenly thought of the desert, which is caused by cutting down trees and soil erosion. But people will never remember this fact of desert, even if they have paid a great price. It is also because there is another kind of desert, in the land of the heart, that is, indifference to the suffering of the people...

一座名山和一个痴人,就这样苦苦地思索着。你说有的人麻木,也不尽然,他们有时很“机敏”,甚至有点神经质。在幔亭山房前面,竖立着一块大鹅卵石,正面是“福建省武夷山管理局”,反面是用小鹅卵石填成的这样一行字:“要呼唤人民世世代代珍爱这块美好的土地”。这是陈建霖刻在心里的话。这一切出于陈建霖的构思,也是他的劳动成果。1985年,地区的一位领导人在幔亭山房吃饭时把陈建霖叫去,让他把“要呼唤人民”这五个字涂掉,因为“有强烈的政治煽动性” 。
A famous mountain and a persistent person just pondered bitterly.
And those who are indifferent to the suffering of the people are sometimes very "alert" and even a little neurotic.
In front of the Manting Mountain House, a large pebble was erected, with "Fujian Provincial Mount Wuyi Administration" on the front and a line of words filled in with small pebbles on the reverse-- We must call on the people to cherish this beautiful land for generations to come which is also Chen Jianlin's inner call. The line on the reverse of the pebble is the idea of Chen Jianlin and the fruit of his labor.
In 1985, a regional leader called Chen Jianlin to dinner at the Manting Mountain House and asked him to erase the words of call the people because of its strong political incitement.

怪也不怪?这是神经脆弱还是神经错乱?陈建霖愤然而去。第二天,管理局派人把这五个字涂掉了。寻访名山胜地,到处可见的是各种碑,从骚人墨客到商贾巨富、大小官吏,或勒石述怀,或歌功颂德,总之中国到处可见功德碑,而不见耻辱碑。其实,哪ー个民族哪ー个国家没有自己的耻辱?ー个偶然的机会,陈建霖在ー个农民家中发现了一块石碑,上刻清朝乾隆二十八年四月,建宁府为保护武夷山寺庙茶园惩办贪官污吏的布告,将十多名敲诈勒索的地方官员的罪行、恶名ーー刻于石碑之上。陈建霖顿时生出不少感慨,当即自己掏5元钱买下,在风景点云窝里竖起这块旧碑时,ー个立今日毁林之碑的想法也出现了。他当即拟草稿,用文言文,四六句子相间,写得音调铿锵,内容是申述毁林之害,揭露了当年刮“共产风”和大炼钢铁而烧山伐木的恶果,点名批评了一些大队干部和社员近年来盗毁林木的行为,虽愤激之情溢于言表,但也有劝诫之词,并引经据典地指出:一千多年前南唐保大二年李良佐建会仙观于武夷宫便明令樵禁,叹曰:“古时且尔!”又道:“今者保护森林,政府有明令,凡我人民宜各有责遵守之,况性有自觉,心有自尊,肥己损公被人鄙,非君子所为,砍毁迹敛,则名山胜概益增华美。记事勒石,示告诫焉,幸勿自治伊戚!”
What an absurd request!
Are these people neurofragile or deranged?
Chen Jianlin left in a great anger. The next day, the administration sent someone to erase these words.
Visiting famous mountains and resorts, you can see all kinds of monuments erected by literati, merchants, wealthy people, or officials, to express their emotions or extol merits. In short, merit monuments can be seen everywhere in China, but not shame monuments. In fact, which nation or country does not have its own shame?
By chance, Chen Jianlin found a stone tablet in a peasant's house, engraved with a notice from Jianning Prefecture to punish corrupt officials in April of 1763. The crimes and notoriety of more than a dozen local officials who extorted were engraved on the stone tablet. Deeply impressed by the stone tablet, he immediately bought it for 5 yuan, and the idea of setting up a monument to complain about today's deforestation also occured to him. Therefore, he immediately drew up a draft, alternating sentences of four and six characters in classical Chinese, the aim of which was to denounce the harm of deforestation, expose the consequences of burning mountains and logging during the Great Leap Forward, and criticize the destruction of forests by some cadres and members of the brigade in recent years. In addition to expressing the author's indignation, there are also words of exhortation in the article by quoting an allusion that more than a thousand years ago, Li Liangzuo built the Immortal Temple in Wuyi Palace and explicitly banned logging. Chen lamented in the article that since ancient times, people have already known the importance of protecting forests. Today, the government clearly stipulates that everyone has responsibilities and obligations to protect forests. Moreover, everyone has self-respect, and the bad behavior of profiting by harming the public interest will only be despised. If deforestation can be effectively stopped, the natural scenery will be more beautiful. The story is written on stone to warn people not to make mistakes again.

武夷山毁林之碑兀立于幔亭,有人著文为这ー块碑叫好。山房的入口处,中外游人无不驻足,砍树之风也有所收敛。名字上了碑的毁林者看见陈建霖便一再解释说:“我要去开拖拉机了,我不砍树了,你把我的名字涂掉好吗?”陈建霖始所未料的是,这样ー块毁林之碑尽管情真意切旨在护法护林功在千秋万代,字里行间所流淌着的爱憎之情呼之欲出,只要眼睛不瞎心不偏的人ー看就能明白,却因为揭了疮疤,使管辖武夷山的当地的某些领导觉得丢脸、难看,虽然碑上无名却也于心不安一倘若追查起来,这顶乌纱帽不就得落地?于是为着这毁林之碑的该毁还是不该毁,整整三年风波不断。诚然,立毁林之碑把毁林人的名字刻在石上,也实在是万般无奈之后的极端之举,可以商榷,也可以从长计议。问题的根本在于:必须有坚决的措施制止毁林风！国务院副总理万里在武夷山说:“武夷山石头上长树很不容易,可不能砍,砍了不得了！”这样语重心长的告诫起了多少作用?
The monument of deforestation in Mount Wuyi stood upright in Manting, and someone wrote an article praising this monument. At the entrance of the mountain house, Chinese and foreign tourists all stopped to watch this stone monument, and the evil act of cutting down trees was also effectively curbed. When the deforester whose name was on the monument saw Chen Jianlin, he repeatedly explained, "I'm going to drive a tractor, I'll never cut down trees anymore, can you erase my name?"
What Chen Jianlin did not expect was that such a monument of deforestation, though sincerely intended to protect the forest for future generations, which could be understood by people who are not blind and biased, has continuously caused turmoil in three years. It uncovered the scars of Mount Wuyi and humiliated some local leaders who ruled over Mount Wuyi. Although their names were not on the monument, they were also afraid that they would lose their official positions if they were investigated. Therefore, they have been discussing whether to destroy the monument. It is true that erecting a monument of deforestation to engrave the names of the deforestesr on the stone is really an extreme move out of helplessness, which can be discussed or considered in the long run. The problem lies in the fact that resolute measures must be taken to stop deforestation. Vice Premier Wan Li said in Mount Wuyi, "It is not easy to grow trees on the stones of Mount Wuyi, so these trees must not be cut down." How much does such an admonition work?

陈建霖毫不退让,宣称“以血护碑”!也有人知道陈建霖的脾气,怕他ー头撞到碑上弄出人命案子来更不好收拾,再加上舆论界对毁林碑的支持,那些欲置毁林碑于死地的人ー时便无从下手。1986年12月,一位有名的记者曾有武夷山之行,他采访了陈建霖。于是有关部门接连找陈建霖谈话,要他交代。陈建霖是这样交代的:“他对我说大小兴安岭问题严重,总有一天要出大事儿。中国人,只要有一点良心想一想子孙后代,也不能这样砍树呀!”毁林碑保不住了,今年春天武夷山特别阴冷,某日,管理局雇请民工到幔亭山房前将毁林之碑推倒。对于那些对碑恨之入骨的人来说,心上的ー块石头落地了, 他们可以弹冠相庆了,至于草木如何、山河如何,与他们何干?
Chen Jianlin did not back down and declared protecting the monument with his life. Some people also knew Chen Jianlin's temper and were afraid that he would crash headlong into the monument and die, which would made it more difficult to solve this matter. Coupled with the support from the public for the monument of deforestation, those who wanted to destroy the monument did not know what to do.
In December 1986, a famous reporter had a trip to Mount Wuyi and interviewed Chen Jianlin.
So leaders from departments concerned talked to Chen Jianlin and asked him to explain. Chen Jianlin said, "The serious problems in the Daxing'anling and the Xiaoxing'anling will one day lead to serious consequences. As long as Chinese with conscience think about future generations, they will not cut down trees like this!"
The monument of deforestation could not be preserved anymore. On a particularly cold day this spring, the Authority hired migrant workers to tear down the monument in front of the Manting Mountain House. For those who hated the monument, they finally breathed a sigh of relief. For them, vegetation, trees, mountains and rivers had nothing to do with them.

我想起了故宫内至今还保存着的ー只景泰蓝小罐,罐中立着36根干草,这是乾隆皇帝立下的“寸草为标”的规矩,勉励自己也勉励子孙:山河寸草不能丢！不肖如八旗子弟,竟也没有把这小罐砸碎！清王朝几代不衰,历经300年,毁于慈禧专权和过得太舒服因而腐败得也快上不了马的八旗子弟。历史的另ー个别名是:立此存照！
This reminded me of the small cloisonné jar that is still preserved in the Forbidden City. And the 36 hay in the jar represents the rule set by the Qianlong Emperor that takeing every inch of grass as the standard to warn himself and his descendants that not a single grass in the national territory can be occupied by foreign countries. The Qing Dynasty soldiers, though incapable of defending the land, did not smash this small jar.
The Qing Dynasty lasted for several generations, and after 300 years, it was destroyed by the autocratic power of Cixi and the Qing Dynasty soldiers who were accustomed to a lazy life and could not fight.
Leaving something as evidence is also a testimony of history.

陈建霖没有去死,在同伴和朋友的苦苦劝说下,砸碑之日他一人提着ー瓶“武夷留香”酒,到了天游峰一陡壁危立,无欲则刚〇天游峰认得陈建霖,在那仙凡分界处开山路,选路线,陈建霖手抓岩壁烈日下爬行几个小时,倘不是神仙保护他早没命了！留下了这条命就得为武夷山做点事情。他躺在地上,喝一口酒看一眼山上山下的风光,九曲溪缓缓流去,隐屏峰历历在目,云彩也朝他涌来。他经常觉得没有人可以说话,他便上山,跟山说话跟树交谈,对着清清的溪水喃喃细语,哭ー场,痛痛快快地哭,眼泪流进九曲溪是一滴水,淌到石头上或许能长出ー根草。
Chen Jianlin did not commit suicide, and under the painstaking persuasion of his companions and friends, on the day of the smashing of the monument, he carried a bottle of "Wuyi Liuxiang" wine alone, and reached a steep wall of Tianyou Peak. Tianyou Peak recognized Chen Jianlin and protected him while he crawled the rock under the scorching sun for several hours. If it weren't for the protection from the immortals of Tianyou peak, he would have lost his life at that time! Nature saved him, so he had to do something for Mount Wuyi . Lying on the ground, he drank wine while taking a look at the scenery up and down the mountain. The Nine-bend Stream flowed slowly, the Hidden Screen Peak was in sight, and the clouds also rushed towards him. He often felt lonely and had no one to talk to, so he went up the mountain to talk to the mountain and trees, and murmured into the clear stream. He wanted to have a good cry, and the tears would flow into the Nine-bend Stream as a drop of water, and when it flowed to the stone, it might grow grass.

他说他要在毁林碑被推倒的地方,栽ー丛红杜鹃,春天就想种的,别人告诉他春天种不活杜鹃,到秋天再种。他说:“我这几天就种,明年你到武夷山一定要来看看红红的杜鹃花……”就在毁林碑将毁未毁之时,武夷山砍伐之声更加甚嚣尘上,砍伐者们明确无误地感觉到了有人包庇他们,没有好下场的准是那个立碑的陈建霖。
He said that he would plant clumps of red azaleas in the place where the monument of deforestation had been torn down. He wanted to plant them in spring, while he was told that it is better to plant them in autumn. He said to me, "I'll plant them the next few days. Next year, you must come to Mount Wuyi to see the red azaleas."
Just when the monument of deforestation was about to be destroyed, the felling in Mount Wuyi was even more serious. And the loggers clearly felt that someone was shielding them, and Chen Jianlin would have no good end.

1985年,崇安县贷款20万元给红星大队党支部书记叶广昌,这位书记每天雇民工150人上山砍树,在九曲溪的发源地三宝山实行烧光、砍光、卖光的“三光”政策,先砍大树再砍小树然后放火烧山,伐木5000多立方米,占崇安县当年伐木量的1/4 。叶广昌伐木毁林有功,当上了县劳动模范。1986年,叶广昌继续砍,陈建霖化装成无业游民于9月24日到三宝山现场查看,120人砍树不止烧山不止。
In 1985, Chong 'an County loaned 200,000 yuan to Ye Guangchang, secretary of the Party branch of the Red Star Brigade. The secretary hired 150 migrant workers to cut down trees on the mountain every day. In Sanbao Mountain, the source of Nine-bend Stream, Three Alls Policy of burning all, chopping all, and selling all was implemented. First, big trees were cut down, then small trees were cut down, and then the mountain was set on fire. More than 5,000 cubic meters of logging were cut, accounting for 1/4 of the amount of logging in Chong' an County that year.
For his contributions in logging and deforestation, Ye Guangchang was awarded the title of County Model Worker.
In 1986, Ye Guangchang continued to cut down trees. Disguised as an unemployed vagrant, Chen Jianlin went to Sanbao Mountain on 24 September to inspect the scene, and found that 120 people kept cutting down trees and burning the mountain.

陈建霖的眼前突然一片空蒙,幻变出了一场大雨,山洪暴发,不再有森林不再有植被保护的三宝山上,雨水裹挟着泥沙汹涌而下,九曲溪成为九曲沙砾,我们的后人将凭借着先进的科学仪器在这里考察、挖掘,怅然地怀念着九曲溪里有水的时候,那清冽,那水中山的倒影,那溪流拐弯时的一片细微的涛声……
The scene of deforestation Chen Jianlin saw suddenly disappeared, and a heavy rain caused flash floods. On Sanbao Mountain, which was no longer protected by forests and vegetation, rainwater was wrapped in mud and sand, and Nine-bend Stream became Nine-bend Sand. With advanced scientific instruments to investigate and excavate here, our descendants would miss the reflection of the mountains in Nine-bend Stream, and the subtle sound of the waves when the stream bends...

毁林碑虽毁,毁林的劣迹却毁不去,官僚主义者的愚昧、顽固,只对自己、对上级负责而绝不对人民负责的恶行也毁不去!历史将记住他们!子孙将咒骂他们!就山川草木而言,有地貌的变化为证;在人们的记忆之中,心灵的碑石不朽。他们可以不说,冷眼看着那些大大小小的鸡虫,这样的碑谁能来摧毁?毁林碑推倒前后,从1986年12月到!98?年8月,武夷山风景区毁林事件迭起,从树围6厘米的小树到44厘米的大树格杀勿论!武夷山还有多少树可砍?另有不完全统计:烧山167亩。毁林13起。建炭窑4座占地30亩,砍杂木毁林2万斤,烧炭8700公斤!
Although the monuments of deforestation are destroyed, the bad deeds of deforestation cannot be erased, nor can the ignorance, stubbornness and evil deeds of bureaucrats that are responsible only to themselves and their superiors and never to the people. They will be remembered by history and cursed by future generations.
In terms of mountains, rivers, and plants, there are changes in landforms as evidence. In people's memory, the monument of the soul is immortal. They just look at those bureaucrats indifferently without speaking, and who can destroy such spiritual monuments?
From December 1986 to August 1987, deforestation in the Wuyishan Scenic Area continued to occur. From small trees with a circumference of 6 cm to large trees with a 44 cm circumference, they were all cut down. How many trees were left to cut in Mount Wuyi?
Acoording to incomplete statistics, 167 mu of mountains were burned, thirteen forests were destroyed, 4 charcoal kilns were established covering an area of 30 acres, 10,000 kg of miscellaneous wood were chopped and 8,700 kg of charcoal was burned.

我徘徊在武夷山的小径上。ー个叫卖竹子拐杖的小青年,十六七岁,穿着不像山里人,一条紧身的牛仔裤, 尖头皮鞋,头发很长。ー根竹拐杖卖1元,在旅游旺季一天可卖80根左右。我买了一根,为了和他多说几句话。“这竹子是批发的吗?”“砍的!”“在哪儿?”“山上。”他挥起右手一指。“没有人管吗?”“大家都在砍,不就一个陈建霖吗?”我顿时语塞,拐杖那么沉重,那是ー根武夷山特产的方竹,上面印着五个字: “武夷山留念”。真的,真是ー个很好的留念。这样的竹拐杖在很多个体户的店铺里摆着,一大捆一大捆,任游人挑选。我想:在武夷山的方竹被砍完之后,留下的这根竹拐杖,将是稀世之宝,可以进博物馆、拍卖行,锣声ー响黄金万两。秋日タ阳的余晖将要从这一片杂木林中消失了,大王峰的山顶上还笼罩着ー层橘黄色。我和一个砍树的乡民对话:“村里不都有护林员吗?”“就是护林员带头砍的,护林员还是党员,十有八九是乡长支书的七姑八姨小舅子,ー个月拿40元钱护林费,自己照样砍树,我们这些小百姓为什么不能砍?”“大一点的干部砍吗?”“他们也有砍的,不过砍不砍没有关系,有人送上门不更好?”乡民的话使我想起:崇安县100多个科局级干部中84个违章占田盖房,他们新房的大梁中不知有没有武夷山的树?
Wandering the path of Mount Wuyi, I saw a young man selling bamboo crutches, sixteen or seventeen years old, with long hair, wearing a pair of tight jeans and pointed leather shoes, not like a mountain man.
With a bamboo crutch selling for 1 yuan, he can sell about 80 a day during the tourist season. I bought one just to have a few more words with him. "Did you wholesale the bamboos from someone else?"
"I cut them!"
"Where?"
"On the mountain," he said.
"Didn't anyone stop you?"
"Everyone is chopping, and we are not afraid of Chen Jianlin."
I was suddenly speechless, and I felt that the crutch was so heavy. It was made of Chimonobambusa setiformis Wen, a special kind bamboo growing in Mount Wuyi, with few words printed on it: "Wuyi Mountain Souvenir". It's really a "good" souvenir.
Such bamboo crutches are available in many self-employed shops for visitors to choose from.
I believe that after all the bamboos in Mount Wuyi are all cut down, this bamboo crutch left behind will be a rare treasure in museums and auction houses.
The afterglow of the autumn sunset is about to disappear from this mixed forest, and the summit of Great King Peak is still shrouded in an orange afterglow.
I talk to a villager who cuts down trees, "Aren't there rangers in the village?"
"It is the rangers who take the lead in chopping, they are all members of the Communist Party, and most of them are relatives of the township chief and branch secretary. They take 40 yuan a month for forest protection but cut down trees themselves, so why can't we ordinary people cut down trees?"
"Do higher-ranking cadres cut down trees?"
"They also cut down trees, but it doesn't matter if they cut or not. Isn't it better if someone sends trees to them?"
The words of the villager reminded me of 84 of the more than 100 bureau-level cadres in Chong'an County who illegally occupied fields to build houses. I wonder if the girders of their new houses are also made of the trees in Mount Wuyi?

黄河故道和洪荒及大火、战争的再启示
Revelations from the Ancient Yellow River Course, Floods, Fires and Wars

1987年10月12日晚,电视新闻:陕北高原的黄土山脉继续因为开山而受到破坏,大量的泥沙倾泻到黄河中。超负荷运行的黄河沉重而痛苦,在与人类积聚了几千年的因为不理解而生出的恩恩怨怨之后,有一天黄河的报复将会百倍地超过以往,它将追逐并淹没黄河两岸文明的一切,包括逃命逃得很快的人类,以及耕地、果园、所有的建筑。在尽情地宣泄之后,它将平静下来,留下贫瘠的黄沙、裸露的顽石、无数的沟沟坎坎,概而言之,把成片的荒芜铺向人间……
According to a television news report on the evening of 12 October 1987, the loess mountains on the Northern Shaanxi Plateau continued to be damaged by the development of mountainous areas, and a large amount of sediment poured into the Yellow River.
The overloaded Yellow River felt heavy and painful. After thousands of years of grudges with humans due to incomprehension, one day the revenge of the Yellow River would be hundreds of times more serious than before, and it would drown everything in the civilization on both sides of the Yellow River, including the human beings who fled quickly for their lives, as well as the cultivated land, orchards, and all the buildings. After the catharsis to the fullest, it would calm down, leaving behind barren yellow sand, bare stones, countless ditches and bumps, in short, spreading the barren land to the world...

地质学家和生态学家已经一再证实,黄泛区的地层下至今还残留着当年森林和茂密的水草的痕迹,还有在原始森林中曾经活跃的、既可以自由地对天长啸也可以悠闲地在林中散步的走兽的尸骨化石。人们还有十分充足可靠的理由去想象昆虫与花草之间的缠绵、色彩斑斓的草地和沼泽上雾气缭绕的情调,还有各种飞禽。后来没有了。在森林被砍倒伐尽之后,所有的花草枯萎了,翅膀折断了……因而黄河并不忏悔。在远远近近的人们的“治黄”的声浪中,黄河无动于衷, 我行我素。历史说:黄河是中华民族的摇篮。历史也说:对森林和植被的最大规模的破坏,也是从黄河流域开始的。在失去了绿荫之后一我们的祖宗种下的深重的罪孽一几千年子孙们付出了,并将继续付出家破人亡田毁地荒的代价!
Geologists and ecologists have confirmed that there are still remnants of forests and dense aquatic plants under the strata of the Yellow River flooded areas, as well as fossilized bones of walking animals that were once active in the primeval forest and could roar freely to the sky or walk leisurely in the forest. At that time, there were solid proofs to support people to imagine the lingering between insects and flowers, the colorful meadows, the misty atmosphere of swamps, and all kinds of birds.
After the forest has been cut down, all the flowers and plants have withered, and the birds' wings have been broken, it's impossible to turn all these wonderful imaginations into reality.
Therefore, the Yellow River did not repent. In the midst of the cries of people to harness the Yellow River, it remained indifferent and went its own way.
History tells us that the Yellow River is the cradle of the Chinese nation, but the largest scale of destruction of forests and vegetation also began in the Yellow River Basin.
After losing the shade, a grave sin committed by our ancestors, our descendants have paid and will continue to pay the price of the destruction of their families and fields.

我也曾在录像机前畅游于黄河的发源地及黄河上游的青山碧水、花木飞鸟之间。中央电视台黄河摄制组拍摄的黄河纪录片,在制作的过程中我曾有幸先睹为快。我惊讶于黄河的源头那么平静,黄河的上游那么美丽,我没有见过那样清澈见底的河水,没有见过那样洁白如玉的浪花,没有见过如此众多的无名的美丽的山花野草。黄河原来是这样的!大片的连绵不断的森林。出没在森林中的野鹿,已经变得十分稀少的野马……花草们因为无人欣赏而尽得天然之美,况且它们并不孤独,在花草之间它们自有它们的交流,而这种交流又是平等的。ー个岛屿上的景观更使人类汗颜:那么多种类的鸟,有的凶猛,有的柔弱,有的美丽,有的笨拙,有的会在这小岛上衔几根草筑ー个窠,有的ー无所有却在晚上归来认定是自己的家。彼此间只有嬉闹没有斗争,都是雌雄双双同居,并且共同负着 “养儿育女”的责任。而对于破天荒地闯到这个岛上来的人,它们也毫无惊恐,只是伸长脖子看着,以为是它们大家族中新的ー员,有几只红嘴长腿的鹭鸟甚至款款走近。
During the production of the Yellow River documentary filmed by the CCTV Yellow River camera crew, I had the honor to see the film first. In the film, I also swam at the source of the Yellow River and in the green mountains, blue waters, flowers, trees and birds in the upper reaches of the Yellow River. I was amazed at how calm the source of the Yellow River was and how beautiful the upper reaches of the Yellow River were. I have never seen such a clear river, such white as jade waves, and so many nameless beautiful mountain flowers and wild grasses.
The Yellow River turned out to be like this: a large forest stretches continuously, where wild deer and now very rare wild horses run, and flowers and plants are naturally beautiful without human's interruption, and they are not alone due to their equal interraction with each other.
People would be more shocked by the landscape on an island. There are so many kinds of birds, some fierce, some weak, some beautiful, some clumsy, some build a nest with few sticks of grass on this small island, and some come back at night and consider the island their home. These birds play with each other without fighting. A male and a female live together and share the responsibility of raising children. They are not afraid of people who break into the island for the first time, but just cran their necks and look at these people, thinking that these people are new members of their big family. And a few red-billed and long-legged herons even approach the crowd.

这里的一切都维持着从久远的岁月遗传下来的生态平衡,自生自长自灭。鸟类从草原上获得食物,又用粪便滋养草原。野兽之间厮杀争斗的大规模战争已经结束,竞争以后生存下来的动物以各自的优势保存并发展自己,弱肉强食的现象在动物世界是不会灭绝的,但同时又是优生的ー种手段。森林有很多角落。草原也非常辽阔。牧民们似乎并不担心别的凶兽,他们养狗是为了防止狼的偷袭。ー只狼不可怕,可怕的是群狼,狼的集团作战术连狮虎都畏惧。牧民说,没有狼,我们的牛羊将不会聪敏,猎狗也会变得懒惰。总之,倘若没有人的干预,没有双管猎枪、霰弹、毒针,动物世界的一切纠纷将会以它们特有的自我调节的形式进行,并且兽类也绝不会灭绝。
Everything here maintains an ecological balance inherited from ancient times, and it is self-reliant. Birds get food from the grasslands and nourish them with feces. The large-scale fighting between wild animals has ended, and the animals that survived in the competition improve and develop themselves with their respective advantages. As a means of species evolution, the law of the jungle will always be in effect in the animal world. There is a lot of space in the forest, and the grassland is also very vast.The herders do not seem to be afraid of attacks by other ferocious beasts, and they keep dogs to prevent wolf attacks. A wolf is not terrible, and what is scary is a pack of wolves, whose tactics even frighten lions and tigers. They say that without wolves, their cattle and sheep would not be smart, and their hunting dogs would be lazy. In short, without the human interference by double-barreled shotguns, grapeshot, and poison needles, all disputes in the animal world would be resolved in a self-regulated way that is unique to animals, and beasts would never be extinct.

这一切似乎都与黄河无干,其实息息相关着。在森林和植被的保护下,水土不会流失,泥沙无法蠢蠢欲动;而同时黄河作为这ー带生态平衡网络中的一条关乎命脉的血管,源源不断地提供着清水的滋润,不会有饥渴的草地、小鸟和走兽。于是黄河便书写着时而平静,时而激动,时而仿佛要在ー个湖泊中休养生息,时而又穿越于高峡险谷的壮丽史诗。它的水的颜色是与青草绿树一致的。它的平静的舒展是黄河母亲的胸怀。它的激越是面对险阻、冲突而必须穿越的ー支高昂的歌,赞颂大自然中的强者,也激励弱者。没有泥沙。没有灾难。
All these seem to have nothing to do with the Yellow River, but are actually closely related to the Yellow River. Under the protection of forests and vegetation, there will be no soil erosion in the Yellow River Basin; At the same time, the Yellow River, as a lifeline blood vessel in this ecological balance network, continuously provides clear water to nourish grass, birds and walking animals. Therefore, the Yellow River is sometimes calm like a lake, and sometimes excitedly crosses the high gorge and dangerous valley.
Its water is as green as the grass and trees. Its calm stretch is the bosom of the mother river, and its agitation is a song of high spirit, praising the strong and inspiring the weak to overcome obstacles and conflicts. There is no sediment or disaster in the Yellow River Basin.

黄土高原与黄河是不可分割的,不仅因为几千年来黄沙滚滚入黄河,还因为 4000多年前这里曾是连绵的原始森林,水源丰富,土地肥沃,孕育了中华民族的历史,产生了为世人所瞩目的黄河文化。据古籍记载,在周代,黄土高原的森林有4. 8亿亩,黄河流域的森林覆盖率高达 53%。这样一幅中国古文明史上如此壮观的森林与黄河的图画,后人是无法想象的, 也无法用语言表达。人们只能感慨于人类在生产カ极其落后的情况下如此疯狂而巨大的破坏カ,ー斧一斧地把ー株一株大树砍倒,造田种植的短暂的繁荣之后,便开始了长荒久旱的灾难的历史。直到今天,生产カ和科学技术的发展已经使月亮瞠目结舌,可是人们无法使“黄河变清”,而只能作为豪言壮语留在教科书和宣传手册上。
The Loess Plateau and the Yellow River are inseparable, not only because the yellow sand from the Loess Plateau has been rolling into the Yellow River for thousands of years, but also because the Loess Plateau was a vast primeval forest more than 4,000 years ago, with abundant water sources and fertile land, which cultivated the culture of the Chinese nation and the Yellow River culture that attracted the attention of the world.
According to ancient records, in the Zhou Dynasty, there were 480 million mu of forests on the Loess Plateau, and the forest coverage rate in the Yellow River Basin was as high as 53%. Such a magnificent picture of the forest and the Yellow River in the history of ancient Chinese civilization cannot be imagined by future generations, nor can it be depicted in words. One can only lament that in a society with extremely backward productive forces, human beings with such crazy and huge destructive power cut down trees with axes to regain land for farming. But a brief boom in farming at the price of deforestation was followed by the disaster of a long-term drought. Today, with the development of productivity and science and technology, people have explored the moon, but they cannot achieve the dream of making Yellow River clear, only leaving the dream as a slogan in textbooks and brochures.

中国长期的奴隶社会和封建社会中,农业经济是主体、是基础,农民是以吃饱饭为生产和生活目的的。这样一段漫长的历史和极度的贫困不断地磨损和削弱了中国人的优良素质,使他们习惯于苟生和偷安,同时又使农民不得不去毁林开荒、毁草开荒,以最简单的手段获得最简单的生活必需品,也留下了最复杂最庞大的后患。且以史书上记载的“两汉繁荣”为例,西汉末年垦田800万顷,东汉垦田700万顷,至此,黄河流域的森林全部倒地,落木草地一概化为灰烬,黄河流域的土地也全部垦完。庄稼长起来了,田园无数,农民交纳的赋税奠定了两汉繁荣的基础,也是黄河流域衰落并走向灾难的开始!以致今天这里的43万平方公里的土地上,千沟万壑,水土流失严重,满目所见都是荒山秃岭,茫茫荒原!
In China's long-term slave and feudal society, the peasants took enough food as the purpose of production and life so the agricultural economy was the foundation of society.
Having been deprived of outsatnding qualities by such a long history of extreme poverty ,Chinese people became accustomed to seeking temporary peace and they had to destroy forests and grasslands for land to obtain the necessities of life by the simplest means, which led to the most complicated and severe consequences.
Take the "prosperity of the two Han Dynasties" recorded in the history books as an example. Because 8 million hectares of land were reclaimed in the late Western Han Dynasty and 7 million hectares in the Eastern Han Dynasty, the forests in the Yellow River Basin were all cut down, the fallen trees and meadows were burned to ashes, and all the land in the Yellow River Basin was reclaimed. Crops grew and agriculture prospered. And the taxes paid by peasants laid the foundation for the prosperity of the two Han dynasties. However, such prosperity was also the beginning of the decline of the Yellow River Basin and its march towards disaster. In the 430,000 square kilometers of land, there are thousands of ravines, serious soil erosion, barren mountains and vast wastelands.

这哪是昨天的黄河!黄河你自己也说不清,你自己也洗不清,你就这样变黄了,成了全世界含沙量最大的河流,洪水期间含沙量竟高达50%，一条黄河就像ー锅泥浆。如果用黄河每年下泄的16亿吨泥沙筑一条高、宽各1米的长堤,可以绕地球32圈。黄河每走带走的氮、磷、钾肥4000万吨,相当于全国每ー亩耕地被冲走50斤肥料!一位美国朋友说:黄河流走的不是泥沙而是中华民族的血液,不是微血管破裂而是主动脉出血。我们正是大出血的民族中的ー员,我们的精神和气色总是不太好,有时神经衰弱,有时手脚麻木,眼睛也有毛病,不是近视就是老花,或者散光,好猜疑能嫉妒,心胸不开阔,虽然我们也去义务献血。
The Yellow River is no longer what it used to be. The Yellow River turned yellow gradually and became the world's most sandy river, with as much as 50% sand during floods like a pot of mud. The 1.6 billion tons of sediment that the Yellow River drains every year can be used to build a long causeway with a height of 1 meter and a width of 1 meter which can circle the earth 32 times. The Yellow River takes away 40 million tons of nitrogen, phosphorus, and potash fertilizers every year, which means that 50 kilograms of fertilizer are washed away for every mu of cultivated land in the country. An American friend said that what flows from the Yellow River is not sediment but the blood of the Chinese nation which is not the blood from microvascular rupture but aortic hemorrhage. As members of the nation that has lost blood severely, though volunteering to donate blood , we are still in poor health. Our spirit is depressed and our complexion is sallow. we sometimes have nervous breakdowns and numbness in our hands and feet. We also have eye problems, myopia or presbyopia, or astigmatism. We are jealous and not open-minded.

从南北朝到唐代,人们的目光已开始转向长江流域,好在上帝赐给我们两条大河。长江的水土流失也在日益严重,长江将要成为第二条黄河的警告已发出好几年了,长江上游的森林还在被砍伐之中!我们还有第三条长河吗?新时期有一本反映环境问题的书曾风行一时,虽没有到洛阳纸贵的程度,却也为驻马店地区、洪汝河两岸的群众争相传阅。1976年开始的河南大水灾就这样先是由一个记者继之由一个作家而使社会有了了解。这ー场水灾来得如此凶猛,黄河支流的洪汝河、沙颍河、唐白河ー带连降暴雨, 三天内降水800—1000毫米,板桥、石漫滩水库大坝终于不敌而决口,决ロ之后的黄水席卷子民百姓苦不堪言的情景,那本书已有记述了 ,本文不赘。
From the Northern and Southern Dynasties to the Tang Dynasty, the Yangtze River basin caught people's attention. Fortunately, God has given us two big rivers. However, soil erosion in the Yangtze River is also getting worse. Despite the warning that the Yangtze River will become the second Yellow River, people still cut down the trees in the uppper reaches of the Yangtze River. Do we have a third river? In the new era, a book on environmental issues was all the rage. Although it did not get popularity in the whole country, it was also circulated by the masses in the Zhumadian area and on both sides of the Hongru River. The Henan Flood that began in 1976 was first reported by a journalist, and then known by the society though a writer's work. The floods broke out so violently that torrential rains fell on the area of Hongru River, Shaying River, and Tangbai River, tributaries of the Yellow River, with 800-1,000 mm of rainfall in three days, and the dams of the Banqiao Reservoir and the Shimantan Reservoir burst. After the dam burst, the yellow water swept throug the people, which has been described in that book, and this article will not repeat it.

笔者追寻昨天的痕迹,有一个疑问:板桥、石漫滩两个水库被冲垮,是不是不可避免的?假若这两个水库固若金汤,洪荒之灾时人民也能得以幸免。之后的调查证明:被毁的两个水库上游和库区周围的森林常年被毁,植被受到严重损伤,森林覆盖率只有20%。而在同样的暴雨洪水冲击下的薄山、东风水库却因为森林覆盖率高达90%而安然无恙,保护了多少生命和财富。突发事件使人们措手不及,但,在被冲垮的两个水库中各种预兆都有,毁林的情况虽有简报制止却不カ,或者说根本制止不了。我们的中原人民连黄泛区内好不容易オ长起来的一片小树林都要砍,更何况库区周围粗壮的树木?板桥、石漫滩水库的水经常是混浊的,即便是一般的雨量小到中等的雨后,也是泥沙俱下,每年的淤积量高达30—40厘米,库容量不断减少,暴雨之下岂有不垮之理?薄山和东风两个水库平日水清树绿,每年泥沙淤积量只有1.3厘米。在大雨倾盆时,又有库区周围的大树以每天吸食1吨水的速度加以蓄积,并且保护了泥沙的流失,从而也保护了水库。以上所述,能不能算是洪荒的再启示呢?
I have a question that can the tragedy of the collapse of the Banqiao Reservoir and the Shimantan Reservoir be avoided? If these two reservoirs were solid enough, the people would have been spared the floods. Subsequent investigations proved that the forests and vegetation in the upper reaches of the two destroyed reservoirs and around the reservoir area were destroyed, with the forest coverage rate of only 20%. On the contrary, with the high forest cover of up to 90%, the Boshan Reservior and Dongfeng Reservoir under the impact of the same torrential rains and floods were solid enough to protecte countless lives and treasures.The flood caught people off guard, but there were all kinds of warnings for the collapse of the two reservoirs. Deforestation has not been effectively halted, or not stopped at all, despite briefings on it. Chinese people living in the central plains have even cut down a small forest that grew in a harsh environment in the flooded area of the Yellow River, not to mention the thick trees around the reservoir area. The water in Banqiao Reservoir and Shimantan Reservoir is always turbid. Even after a light or moderate rainfall, it is still muddy and sandy, and the silt accumulated every year is as high as 30-40 cm. With constantly decreasing capacity, how can the reservoirs not collapse in the rainstorm? Thanks to the clear water and green trees, the annual sediment deposition in Boshan Reservoir and Dongfeng Reservoir is only 1.3 cm respectively. When heavy rain pours, large trees around the reservoir area accumulate a ton of water per day to prevent the loss of sediment, thus also protecting the reservoir.
All of the above is a revelation of the flood.

一切都是那样简单一从远古到现在一我们曾经有过森林,后来被砍伐了；我们曾经吃尽了洪荒之苦,可是我们仍然不去爱护树木!祖宗把灾难留给了我们,我们又把灾难加倍地留给子孙!救救森林!救救子孙!
人类有多少灾难,森林就有多少灾难。护卫着人类的森林,它所承受的又往往是人类强加给它的灾难。自然界的奥妙最终却又在于:随着时间的流逝,人类オ发现有的惩罚都是人类自己给自己的。大兴安岭的大火是由几个违章操作的人引起的,大兴安岭的火种却是那些玩忽职守的官僚主义者播下的。在阳光特别明亮空气特别新鲜的绿色丛林中,至少有一些角落是黑暗的:吞噬漠河的大火最终吞噬不了漠河县长的住宅,面对着席卷森林的熊熊烈焰,一个消防队长居然指挥消防车不去灭火不去救老百姓,而去保护县长和他的住宅,为了这种保护是有效的,又用推土机推倒了县长住宅周围的别的民宅一没有比这个例子更生动更具体的了！
Everything is as simple as that from ancient times to the present, we once had forests, which were later cut down; and we have suffered from floods, but we still don't care for trees. Our ancestors left us the disaster, and we left the disaster doubly to future generations. Save the forest! Save future generations! Forests suffer the same disasters as humans. But forests that guard mankind often suffer disasters imposed on them by man. The mystery of nature ultimately lies in the fact that with the passage of time, human beings come to realize that the existing punishments are given by human beings themselves. The Daxing'anling wildfire was caused by a few people who violated the rule but the hidden dangers of the Daxing'anling wildfire were planted by bureaucrats who neglected their duties. The fire that engulfed Mohe County could not finally engulf the residence of the magistrate of Mohe County. In the face of the raging flames sweeping through the forest, a fire brigade chief actually instructed his members to protect the county magistrate and his house instead of extinguishing the fire to save ordinary people. What's worse, in order for the effective protection, other houses around the county magistrate's house were pulled down by bulldozers. This story serves as a vivid and concrete example to illustrate that in a green jungle where the sun is particularly bright and the air is particularly fresh, there are at least some dark corners.

森林危机从本质上来说,滥伐并不是唯一的,还有——人类共同的财富不再被看作是人类共同的。治理森林的人并不懂得人在自然界的位置,并不把森林看作人类的母亲和朋友,而仅仅是砍伐对象。对森林有管辖权的官僚以及属于官僚的特权,使他们成为森林的皇帝、森林的占有者,不是森林的利益高于一切,而是长官的利益高于一切。以干部的权カ,在国有化的森林用国有化的现代器械为自己谋私利,如同产名酒的地方酒是贪污贿赂者的最佳礼品ー样,木头的诱惑因为其本身的价值也许更加迷人,这也使出木头的地方,很有可能成为最黑暗的地方！我们统计出了兴安岭大火所受的损失,但,我们无法计算出十多年来有多少珍贵的兴安岭的木材撑饱了多少人的私囊。这是真正毁灭性的破坏,坏人得志,好人被打击,人和森林一起失望。
The forest crisis does not, by its very nature, only refer to deforestation, and it also indicates that the common wealth of mankind is no longer seen as common to mankind.
Without understanding man's role in nature, those who manage forests do not see forests as mothers and friends of human beings, but only as targets for logging.
The bureaucrats who have jurisdiction over the forest and the privileges belonging to the bureaucrats make them the emperors and occupiers in the forest. It is not the interests of the forest that are above all else, but the interests of the bureaucrats above all else.
In state-owned forests, the abuse of power for personal gain is as common as wine is the most suitable gift for corrupt people in places where famous liquor is produced. The temptation of wood may be even more fascinating because of its own value, which also makes the place where trees grow likely to be the darkest place!
The financial losses caused by the Daxing'anling wildfire has been calculated, but it is impossible to calculate how much precious timber in Daxing'anling has been used for corruption for more than a decade.
It is truly a devastating destruction that the bad guys get ahead while the good guys get hit, and the people and the forest are all disappointed.

1987年9月30日,《人民日报》载:“国务院严肃处理大兴安岭特大火灾事故以来,黑龙江省委、省政府查出了省直机关存在的ー批官僚主义和机关风纪问题。” 被查处的15名违纪干部中有以11000元公款为自己装修住房的,还有税务局的正副局长、正副处长、正副科长接受纳税人的“礼品”一应为贿赂等等,读完这则消息后仍不免惆怅:这与“国务院严肃处理大兴安岭特大火灾事故”有何相干?这样的以权谋私执法犯法者还要等兴安岭烧得满目疮痍后国务院出面オ去处理吗?
On September 30, 1987, the People's Daily reported that the State Council has severely punished a number of cadres in Heilongjiang Province who have practiced bureaucracy and violated discipline since the Daxing'anling wildfire. Among the 15 cadres who were punished for violating discipline, some used 11,000 yuan of public funds to decorate their houses, and Director, Deputy Director, Division Director, Deputy Division Director, Section Chief and Deputy Section Chief of the Tax Bureau accepted bribes from taxpayers. After reading this news, people had a question, that is, what does the State Council's approach have to do with "the State Council's serious solution to the Daxing'anling wildfire"? It's too late to punish such law violators who abused their power for personal gain by the State Council after the Daxing'anlin has been burned to the ground.

那么黑龙江省应对大兴安岭大火负一点责任的官僚主义者在哪儿呢?哪ー个局?哪ー个处?哪ー个科?黑龙江省的木材年产量约占全国的一半,而黑龙江的森林面积近几年来正以每年净减1-7%的比率迅速减少!原因是什么?毛病出在哪里?黑龙江的森林地域也是ー处“禁区”,国家粮库可以偷空,人民的财产成为己有,是非不分。!983年秋天,兴安岭要出大事故的警报早已有了。但,记者不能去,作家不能写。又据报载:北方的美丽城市哈尔滨自1983年起患绦虫病、囊虫病的人数每年激增,从60例到1984年的150例,再到1985年的200例……已经出现食源性疾患,患者却又说不清病源是何时何地怎样进入自己体内的。最后查明:是德惠县县委ー个副书记的ー张便条胜过国法,将45万斤痘猪肉放行,由哈尔滨的食品加工厂做成罐头和肉食品投放市场一贴着国有标签的毒药!笔者仍然不清楚:这是ー种什么样的病源?为什么能这样轻易地毒害老人和孩子?
Which bureau, which department, and which section do the bureaucrats responsible for the Daxing'anling wildfire in Heilongjiang Province belong to? Heilongjiang province produces about half of the country's timber annually, but Heilongjiang's forest area has been rapidly decreasing at a rate of 1.7% per year in recent years! What is the reason for this? Where is the problem? Heilongjiang's forest area is also a "forbidden area", where officials can stole things from the state grain depot, and the people's property becomes the property of officials, regardless of right and wrong. In the autumn of 1983, the warning of major accidents in Xing 'anling area have already been raised. But journalists couldn't go there and writers could't write about it. It was also reported that the number of people suffering from taeniasis and cysticercosis in Harbin, a beautiful city in the northern China, has increased sharply every year since 1983, from 60 to 150 in 1984, and then to 200 in 1985. Foodborne diseases have emerged, but patients cannot tell when, where and how the source of the disease entered their bodies. According to investigation, it turned out that the Deputy Secretary of the Dehui County Party Committee who trampled on the national law, allowed Harbin's food processing factory to make 450,000 kilograms of pork containing parasite larvae into canned and meat food on the market. And these foods produced by state-owned enterprises were poison. I'm still wondering what kind of disease it is and why it is so easy to poison the elderly and children.

哈尔滨亚麻厂爆炸!松花江渡轮倾覆!松花江铁路桥被炸!红色的和黑色的警告,太阳岛也不再像前几年那样有魅力了。人们爱太阳岛, 却害怕痘猪肉。这种病会使人抽风猝死,或成为痴呆,甚至成为完全没有意识的 “活死人”;还可以使人双目失明,大睁着眼睛却什么也看不见！活死人,睁眼瞎,能吃能拉什么都感觉不到,一切都看不见,森林大火、爆炸、翻船从此都与己无关。无声,沉默,这不是更加深重的悲哀吗?这又仅仅是ー种痘猪引出的身体上的疾病吗?
Because of the red and black warnings of the explosion of the Harbin Flax factory, the capsizing of the ferry on the Songhua River, and the bombing of the Songhua River Railway Bridge, Heilongjiang Province is no longer as attractive as it was in previous years.
People love Heilongjiang Province, but they are afraid of disease caused by pork containing parasite larvae in Heilongjiang Province. People suffering from this disease will suddenly die of convulsions, or become dementia, or even become vegetative, or be blind in both eyes, opening eyes without seeing anything.
If a person becomes a vegetative person who can eat and excrete but cannot feel anything, or a blind who cannot see everything, then forest fires, explosions, and capsizing will have nothing to do with him. Isn't silence a depper sorrow? Is it just a physical disease caused by pork containing parasite larvae?

1987年5月,中国,大兴安岭森林大火,使中国人看见了一个如此巨大如此鲜明的红色的警告！而火,却从来都是人类的朋友,曾给了我们多少温暖和佳肴！170万年前,人类的始祖最先发现的火也是在森林之中,是雷击造成的雷火。当我们的老祖宗发现火能使生肉变成熟肉这样的美味时,古文明便有了一个巨大的飞跃,人类的文明史在火光的照耀下翻开了新的ー页。从某种意义上说,历史的车轮是由火推动的。但,同时也有了玩火、失火、放火、林火、战火……
In May 1987, the forest fire in Daxinganling, China, raised such a huge, bright red warning to Chinese people. And fire has always been the friend of mankind, bringing us countless warmth and delicacies! 1.7 million years ago, our ancestors first discovered the fire in the forest, which was caused by lightning. When our ancestors discovered that fire could turn raw meat into cooked meat, ancient civilization took a huge leap forward, and the history of human civilization opened a new page under the light of fire. In a sense, the wheel of history is driven by fire. But, at the same time, there are also words like playing with fire, catch fire, set on fire forest fire, flames of war.

现代化战争的熊熊大火对人类以及人类生存环境造成的破坏是无法估算的。1961年至1970年,美国在越南南方1/7的土地上进行了 2万次喷药飞行,喷洒各种落叶剂7200万千克,使1400平方公里的红树林遭到极度破坏,西贡北部和西部的硬木林死掉一半,毒死昆虫、两栖动物、爬行动物不计其数,这ー地区的孕妇生产的死胎和残疾胎儿急剧增加! 1971年,停止喷药后又以大规模的推土机群铲除森林植被,造成450万亩土地裸露。战争期间,越南被消灭的森林达1800万亩!我们怎能不诅咒战争?
The damage caused by the raging fires in modern warfare to human beings and their living environment is incalculable.
From 1961 to 1970, the United States carried out 20,000 spraying flights on 1/7 of the land in southern Vietnam, spraying 72 million kg of various defoliants, causing extreme damage to 1,400 square kilometers of mangroves. What's worse, half of the hardwood forests in the north and west of Saigon were killed, and countless insects, amphibians and reptiles were poisoned. The number of stillbirths and disabled fetuses born by pregnant women in this area increased dramatically! In 1971, after the spraying was stopped, massive bulldozers were used to eradicate forest vegetation, leaving 4.5 million mu of land bare. During the war, 18 million mu of forests were destroyed in Vietnam!
How can we not hate war?

人类却又离不开战争,每天晚上的电视新闻中倘若没有战争的消息,人们反而会惊讶:怎么不打了?战火无处不在:山,旷野,森林,海湾,天空……人类正在用各种手段制造悲剧、制造沙漠,人类不仅在为自己掘墓,也正在真正惨无人道地埋葬子孙后代!
However, human beings are accustomed to the existence of war, and if there is no news of war on the TV news every night, people will be surprised that why there is no war?
Wars are everywhere and they may break out in mountains, wildnesses, forests, bays, and skies...
Human beings are creating tragedies and deserts by various means. In this way, they are not only digging their own graves, but also burying future generations in a truly inhuman manner!

战争以后给人的丰富启示也许并不比战争本身来得简单。20世纪50年代初的朝鲜战争也曾是震动了世界的,人们现在议论的焦点是南北朝鲜的各自和谈建议,板门店两方的相互抗议,而在人们不去注意的三八线附近那一条无人的长243 公里、宽4公里的非军事区域,却出现了较之于南北朝鲜战后任何ー项惊人的变化都要惊人得多的奇迹一这个人迹不至的非军事区域,现在是森林茂密的世界上最大的野生动物的乐园。ー个美国记者是这样描写的一我们在这里首先看到ー对丹顶鹤。它们正在ー个浅塘里寻找小鱼,时而舒展双翅,时而翩翩起舞。它是最大的飞禽之一,1974年时人们认为已经绝种,现在在非军事区内和附近地区发现了 !70只。还有大雁群,它们从沼泽地里起飞,队形整齐,翱翔盘旋。3只鹰懒洋洋地在大雁群的上空盘旋。莺、隼和其他小猛禽以及野鸭和各种小鸟多得难以计数。我们还看到ー只面部呈鲜红色、洁白的羽毛夹杂着粉红色的朱鹘,它是濒于绝灭的ー种鸟,目前全世界幸存的只有11只……多好！多美！能不能说这是绿色幽默?
The profound implications of war may not be simpler than war itself. With regard to the Korean War in the early 50s of the 20th century, which shocked the world, the focus is now on the proposal for North and South Korea holding peace talks with their respective allies, and on the protests against each other between the two sides in the Panmunjom talks. However, the uninhabited 243-kilometer-long and 4-kilometer-wide demilitarized zone near the 38th Parallel, which people do not notice, has presented a miracle far more astonishing than any change after the Korean War -- this inaccessible demilitarized area is now the world's largest paradise for wild animals with densely forests.
An American journalist described the area like this-- Here we first see a pair of red-crowned cranes. They are looking for small fish in a shallow pond, sometimes stretching their wings and sometimes dancing. As one of the largest birds, the red-crowned crane was considered extinct in 1974, but 170 of them are now found in and around the demilitarized zone. There are also flocks of wild geese, taking off from the swamps in formation, soaring and circling. Three eagles hover lazily above the flock of wild geese. Warblers, falcons, and other small birds of prey, as well as ducks and birds of all kinds are numerous. There is also the Crested Ibis with a bright red face and white feathers mixed with pink. It is an endangered species, and only 11 of them have survived in the world...
How wonderful! How beautiful! Can we call all these Green Humor?

这些树这些鸟,它们的祖先也是战争的受害者,人与人在拼个你死我活的时候是绝不会顾及树和鸟的,相反会连同妇女和儿童ー起加以扼杀,这是仇恨的力量。这些树这些鸟,是在提醒我们记住战争呢还是离开昨天?森林学家告诉我:任何ー块砍伐之后垦殖的耕地弃耕后,如果无人过问,只要 10年时间便能看到一片新的森林正在形成。这与三八线附近的无人区非军事区
本质上是一致的。这个世界上应该有更多的“无人区” 。大自然正在默默地争取着无人过问的权利。
The ancestors of these trees and birds were also victims of war. And when people fight to the death, they will never take care of the trees and birds, but will kill them together with women and children, which is the power of hatred. Are these trees and birds a reminder of war or a reminder of the future?
Forest scientists told me that it takes only 10 years for a new forest to form on any piece of abandoned and left unattended land reclaimed after logging, which is essentially the same as the plant growth in the uninhabited demilitarized zone near the 38th Parallel.
There should be more "no man's land" in the world.
Nature is silently fighting for the right not to be disturbed by humans.

在阳光下和月光下,中国的盗伐之声
In the sun and moonlight, the sound of illegal logging in China

在大都市,高楼和水泥预制板把人们互相隔绝着,习惯带来的惰性使我们对远离大自然,对听不见鸟叫看不见树林已视为平常,负离子发生器的出现使人们更加麻木,以为从此以后在自己的斗室里空气便会永远清新。大自然是不能再造的,可以再造的就一定不是大自然。孩子的天性使他们的目光里充满了渴求。他们在2平方米的阳台上孤独地看着天空,盼着群楼中间那几棵长不大的小树能给他们一点绿色;把雪白的大米撒在阳台上,期待着麻雀来啄食,他们以为麻雀在这个世界上几乎是唯一最美丽的小鸟。
In metropolises, where tall buildings and cement prefabricated board isolate people from each other, people are accustomed to being away from nature, not hearing birds and not seeing the woods. The advent of negative ion generators makes people even more numb, thinking that from now on the air will always be fresh in this small space of their own. Nature cannot be recreated, and what can be recreated is certainly not nature. By nature, children have a great desire for nature. They look at the sky alone from the 2-square-meter balcony, hoping that the small trees in the middle of the buildings would bring them a little green. They scatter snow-white rice on the balcony, expecting the sparrow to peck rice, which they consider the most beautiful bird in the world.

植树节给人带来的短暂的喜悦已经过去,很少有人关心这些小树能否成活,因而能活下来的只有1/3。当人类在把自己的生命和树木的生命联系在ー起之前, 仅仅把植树当作是摊派的任务时,人与树之间的距离和隔膜是无法消除的。通过电视媒介人们还发现,就在这一天有很多人还没有去种树,而是去拍照了,十几个、几十个镜头对着ー棵树,前呼后拥的人把刚种下的树周围的松土踩得结结实实。人们对于自己上镜头或者把别人送入镜头,要比种树有兴趣得多。
After the brief joy of Arbor Day faded, few people cared about whether these trees survived, and only 1/3 of the trees survived.
Because human beings only regard planting trees as a task of apportionment instead of linking their own lives with the lives of trees, the distance and diaphragm between people and trees cannot be eliminated. Through television, people also found that on Arbor Day, many people did not plant trees, but went to take pictures. Having focused a dozen or dozens of cameras on a tree, the crowd trampled the loose soil around the freshly planted tree firm. They were much more interested in being on camera or photographing others than in planting trees.

也许就在植树节的那一天,或者是刚刚过去之后的春天的某日,当大自然又把一年一度的新绿送到人间时,忽然发现,那种朴实的对春的期盼和歌的轻柔已不复存在,在春风ー样的林中散步,贝多芬在维也纳郊外的小森林里对每一片叶子每ー只小鸟的倾心相诉,已成为遥远的过去。中国人不认识贝多芬,很少有人知道他的这句名言“我爱ー棵树甚于爱ー个人”,在他最痛苦的时候只要想到树木、旷野,他就会重新激发对生活的热情,田园,在他的每ー个音符里延伸着希望……
Perhaps on Arbor Day, or one day in the spring that has just passed, when nature sent the new annual green to the world, it suddenly found that the sincere expectation of people for the arrival of spring was gone. It has become a distant past that Beethoven poured out his heart to every leaf and bird in the small forest as pleasant as a spring breeze outside Vienna. In China, where few people knew Beethoven, his famous phrase "I love a tree more than a person" was not well known. In his most painful time, the trees and the wilderness would rekindled his zest for life, extending hope in his every note...

代之而起的是什么呢?无论在阳光下还是月光下,只要屏息静听,就会听见从四面八方传来的中国的滥伐之声。正是这种滥伐的无情、冷酷、自私组成了中国土地上生态破坏的恶性循环:越穷越开山,越开山越穷;越穷越砍树,越砍树越穷!1987年3月,广西南丹县国有林场被哄抢,1米多高的树根上至今斧痕累累, 一片荒芜连着一片萧条,谁能想到这里曾是面积为19万亩的浩瀚森林!1984年以来,乡民结伙哄抢、盗伐这个林场的林木,在兰店堂、马老门等处,约 1000亩成材林被盗伐ー空,人们又将ハ腊坡等地的400亩森林砍光伐尽。1987年春节,在爆炸声中长湾站的150亩林木顷刻倒地。有一些人尚觉得砍树拉树太累, 干脆哄抢已由国家按计划砍伐好的成堆木材。两年多来,这个年伐木量1万立方米的林场被盗伐!5000立方米,合人民币400多万元!那里的万元户很多。那里的万元户当得很容易,只要敢偷敢抢。那里的万元户愈多,南丹县的森林就会愈少。
And what is the world like now?
Whether in the sun or in the moonlight, day or night, if you listen carefully, you will hear the sound of deforestation in China coming from all directions. It is the ruthless, callous and selfish deforestation that leads to the vicious cycle of ecological destruction on China's land--The poorer the people, the greater they cultivate the mountains, and the greater they cultivate the mountains, the poorer they become; The poorer the people, the more they cut down trees, and the more they cut trees, the poorer they become!
In March 1987, the resources in the state-owned forest farm in Nandan County, Guangxi Province was robbed. The roots of more than 1 meter high have been marked by axes. Looking at the desolate scene here, who would have thought that it was once a vast forest with an area of 190,000 mu! Since 1984, villagers have ganged up to rob and illegally cut down the trees in the forest farm. In Landiantang, Malaomen and other places, about 1,000 mu of timber forests have been illegally cut down, and 400 mu of forests in Balapo and other places have all been cut down. In the Spring Festival of 1987, 150 mu of trees at Changwan Station fell to the ground in an instant in the explosion. Some people even felt that cutting down trees and pulling trees was too tiring, and simply plunderd the piles of timber that have been cut down by the state according to the plan. Over the past two years, in the forest farm with an annual logging of 10,000 cubic meters, 15,000 cubic meters of timber have been illegally cut down, equivalent to more than 4 million yuan!
There were many ten-thousand-yuan households in Nandan County. For those who dared to steal and rob, it was easy to become a ten-thousand-yuan household there.
The more ten-thousand-yuan households there were, the less forests there would be.

4月,距广西山口林场盗伐不到ー个月,贵州黎平县的很多村寨都堆放着木材,德顺村一个村民组的33户人家门前,所堆放的木材计有1000多立方米,以致楠竹林场附近的公路两旁,堆放的无证采伐的木材长达1公里,体积1万多立方米!这些数字可观的从国有林中砍伐的木材转眼之间已经不是属于国家的了,而属于那些已经富起来和将要富起来的万元户!一切都是轻而易举的。洪洲区以更新国有林为名,向县政府报告要求砍伐摩天岭国有林场。县里同意砍伐500立方米木材,区政府将指标承包给5个人。因为这5个人砍伐了 993立方米,便引起一些群众的哄抢滥伐。要富一起富,要穷ー起穷的结果是大伙儿上山一起砍。中国人在需要主持正义的时候总是十分成熟稳健犹豫踌躇,可是为一己之利而去破坏的时候倒是无所畏惧的一摩天岭国有林场计3000亩,无数栋梁莽苍苍一片毁于一旦！
In April 1987, less than a month after the illegal logging in the Shankou forest farm in Guangxi, many villages in Liping County, Guizhou, were piled with timber. In front of 33 households of a villager group in Deshun Village, more than 1,000 cubic meters of timber were stacked, resulting in unlicensed timber piled up on both sides of the road near Nanzhu Forest Farm for up to 1 kilometer and a volume of more than 10,000 cubic meters! The considerable amount of timber cut from the state-owned forest was no longer belong to the state, but belong to those who have become rich and would become rich. Everything is easy. In the name of regenerating the state-owned forest, Hongzhou District reported to the county government to cut down the Motianling State-owned Forest Farm. The county agreed to cut down 500 cubic meters of timber, and the district government distributed the target to five people. However, these five people cut down 993 cubic meters, far exceeding the upper limit set by the county government, causing some people to loot timber and cut down trees. Adhering to the idear of being rich together or being poor together, everyone went up the mountain to cut down trees. Chinese are always hesitant when it comes to upholding justice, but fearless when it comes to destroying something for their own benefit. Therefore, a total of 3,000 mu of forests in Motianling State-owned Forest Farm were destroyed.

这个县的水口区林场有林面积5700亩,1985年区里将领导权下放给水口镇, 水口镇党政机关修办公楼缺乏资金,县人民政府同意从林场里伐木200立方米收入5万元。结果办公楼和卖木材的钱都无影无踪。
水口镇的负责人还带头砍树造房,群众跟着砍,盗伐事件接连不断,白天砍不够晚上接着砍,ー个国有林场,5700亩森林被活活砍去80% !靠近县城的国有花坡林场,国家投资200多万元,有林面积63000亩,就在县委、县人民政府的鼻子底下,干部、农民哄抢林木已成家常便饭,现已查明有2万多亩森林被砍被偷被抢一被毁！这个县的县太爷们坐得住吗?几次大规模的砍伐国有林均先由县人民政府同意,然后严重失控,大片森林被砍倒。
There were 5700 mu of forests in the forest farm in Shuikou District of this county. In 1985, the district transferred its leadership to Shuikou Town. Due to the lack of funds for building office buildings in Shuikou Town, the county government agreed to cut 200 cubic meters of timber from the forest farm to raise 50,000 yuan. However, the office building was not built, and the money for the sale of wood was gone. People in charge of Shuikou Town even took the lead in cutting down trees to build houses, and the masses followed suit. They cut down trees day and night, resulting in 80% of the 5,700 mu of forests in this state-owned forest farm being cut down! With a state investment of more than 2 million yuan, there was a forest area of 63,000 mu in the State-owned Huapo Forest Farm, which was close to the county seat. Despite the short distance from the County Party Committee and the county government, trees in the forest farm were cut down by cadres and farmers. According to investigation, more than 20,000 mu of forests here have been destroyed. How can the head of the county sit idly by? Several large-scale felling of state-owned forests were caused by uncontrolled large-scale logging following the approval of the county government to cut down a limited number of trees.

更使人惊讶的是,仅1986年,由这个县的领导人批条子被砍伐的木材达10万多立方米。“批条子”也是中国的特色,ー个权势者的一句话ー张巴掌大的纸条几个歪歪扭扭的字,其实效超过了多少法律、法令、通告、布告之类。从黑龙江德惠县的45 万斤痘猪肉到贵州黎平县的1〇万多立方米木材,无不如此。而让人民不堪重负的是,在封建社会知县只一个,管的事儿还不少,就算他也批条子不就他ー个县官吗? 现在的县里光正副县委书记、正副县长不下十个,无怪乎这条子变得越来越沉重了!可以肯定的是,在这种地方《森林法》《森林法实施细则》尽管已颁布多年,违法犯罪者却不会得到严厉制裁,因为上梁不正下梁歪。在有林场的地方,生财之道也是五花八门的,起主要作用的“杠杆”是权和利。黎平县采伐证的发放权都控制在县、区、乡、镇政府手中,按规定每张采伐证应收エ本费0.50元,但有的乡镇政府规定:每采伐1立方米木材收款!5-30元不等。ー些不法分子乘机贩卖采伐证、伪造公章、伪造运单,内外勾结大发森林财。森林,就在这样的重重包围之中!ー个“钱”字,使社会、使人生出了多少困惑!今天的一部分人富了,明天面对的却是一片荒野秃岭,从长远来说其实比过去更穷了!
What is even more surprising is that in 1986 alone, more than 100,000 cubic meters of timber were cut down with the approval written by leaders of the county on a note rather than in an informal document. "Approval written on a note" was also a Chinese characteristic. A word by a powerful person and his crooked words on a note were more effective than many laws, decrees, proclamations, proclamations, etc. The 450,000 kilograms of pork containing parasite larvae in Dehui County, Heilongjiang Province and more than 100,000 cubic meters of timber in Liping County, Guizhou Province served a perfect example to illustrate such a Chinese characteristic. In feudal society, there was only one county magistrate who was in charge of a lot of things. Even if he also wrote his approval on a note, he was alone. There are now no less than ten county party secretaries and deputy county chiefs in the county, which overwhelm the people. To be sure, in such places, although the Forest Law and the Detailed Rules for the Implementation of the Forest Law have been promulgated for many years, offenders would not be severely punished because when the above behave wrongly the below will do the same. Where there are forest farms, there are also various ways to get wealth, and the "levers" that play a major role are power and profit. The right to issue felling licence in Liping County was owned by the county, district, township and town governments, and the production fee of 0.5 yuan per licence should be charged according to regulations. However, some township governments stipulated that the fee ranges from 15 to 30 yuan for each cubic meter of timber harvested. Some lawbreakers took the opportunity to sell felling licenses, forge official seals and waybills, thus profiting from forests. The forest was surrounded by such crises! Money has caused countless confusions in society and people. Some people who are rich toda will face a wilderness in the future, and in the long run they will be poorer than before!

福建安溪县以出产铁观音茶闻名,这几年铁观音茶时来运转,销路大增,因此发财的不少。于是毁林毁地种茶成风,短短三五年时间,水土流失已经显而易见。这种现象如成为恶性循环,失去了生长铁观音茶的高山竹园所特有的环境及气候条件,到时候农田既毁,树木已不复存在,而茶园也势必凋敝,山民何以为生?子孙何以为业?留下的也许只是现在到处流行的一纸关于铁观音茶的广告一安溪铁观音茶是我国乌龙茶中的极品。竹园地处安溪高山,自然气候条件得天独厚,其特殊的釆制加工技术历史悠久,所出品的铁观音茶,香气清郁, 滋味甘醇,以独特的铁观音韵味而驰名中外。饮后回甘,去暑解热,消食利尿, 杀菌疗疾,提神醒酒,消肥降压,还能防牙蛀、抗辐射、防癌,是当今原子时代的高级饮料。这ー篇广告全文是笔者从ー盒铁观音茶的包装盒中得到而实录的。铁观音驰名中外此话不假,从防牙蛀到防癌抗辐射,广告已做绝,笔者也不敢怀疑,无限感慨的只是:后人将怎样品味我们?历史将怎样品味今天?
Anxi County in Fujian Province is famous for Tie Guanyin tea, a variety of oolong teatea. In recent years, Tie Guanyin tea has been in great demand so many people here have made a fortune from it. Attracted by the huge profits brought by Tie Guanyin tea, many people destroyed forests and land to grow tea, which led to severe soil erosion in just three to five years. In the case of the destruction of farmland and the cutting of trees, the environmental and climatic conditions unique to the alpine bamboo garden where Tie Guanyin tea is grown will also be damaged, and the tea trees are bound to wither. At that time, what will the mountain people do for a living? What will future generations do for living? What is left to future generations may be just an advertisement about Tie Guanyin tea-- Anxi Tie Guanyin tea is the best among oolong teas in China. The bamboo garden where Tie Guanyin tea trees grow is located in the high mountains of Anxi with unique climatic conditions. Because of the special picking, production and processing technology with a long history, Tie Guanyin tea boasts a clear aroma and sweet taste, thus well-known in China and abroad. Getting a sweet aftertaste, Tie Guanyin tea is a high-grade beverage in the present atomic age for its functions of relieving summer-heat, , promoting digestion, inducing diuresis, sterilizing, curing diseases, refreshing, sobering up, reducing fat, lowering blood pressure, preventing tooth decay, resisting radiation and preventing cancer. The full text of this advertisement was recorded by the author from the packaging of a box of Tie Guanyin tea. It is ture that Tie Guanyin tea is well-known at home and abroad. But does Tie Guanyin tea have so many functions, including preventing tooth decay, preventing cancer, and resisting radiation? The author does not dare to doubt whether the advertisement is exaggerated, only sighing that how future generations evaluate us and how history evaluates today.

使福建省林业部门大为不安的还有,如为种植食用菌ーー银耳、香菇等,大量砍伐阔叶树种。为赚钱而不惜砍树,赚小钱而失去了本应造大福于今人和后人的森林,令人不寒而栗!古田县以古田银耳闻名,在消耗了大量森林资源后,现在全县仅剩下阔叶林蓄积18万立方米,老树所剩无多,从今年起砍伐幼林。闽侯县的三个乡,在!986年因生产食用菌便砍伐了 2万多立方米的木材!食用菌何以如此风行?原因是周期短,投资少,效益高,许多贫困乡都把生产食用菌作为扶贫致富的主要手段。而贫困乡几乎一律都是森林少、土地薄,于是在把自己的树木砍光之后又去邻乡邻县购买、偷伐。1986年,福建省为生产食用菌而消耗阔叶树木材138万立方米,全省现有的阔叶林蓄积量已锐减至1.3亿立方米！阔叶树造林不易成林更难,而且生长周期长,有关专家已经发出了福建省阔叶林资源即将枯竭的警示,我们还要啃祖宗的骨头,吃子孙的种子吗?我们并不否认在耗去了如此众多的森林之后,铁观音和银耳能使一部分农民脱贫,然而由此付出的代价却是ー处处脱血的荒山和田野！
The Forestry Department of Fujian Province is also greatly disturbed by the large-scale felling of broad-leaved trees for the cultivation of edible fungi such as tremella fuciformis and shiitake mushrooms. It is terrifying to cut down trees for money, and to make a small amount of money at the cost of losing the forest that should have brought great blessings to present and future generations. In Gutian County, which is famous for its Gutian tremella fuciformis, after consuming a lot of forest resources, only 180,000 cubic meters of broad-leaved forests remain in the county. There are not many old trees left, and forests with small trees will be cut down from this year. Three townships in Minhou County cut down more than 20,000 cubic meters of wood in 1986 for the production of edible fungi! Why are edible fungi so popular? Because of its short growth cycle, low investment and high efficiency, many poor townships regard the production of edible fungi as the main means of poverty alleviation. In these poor townships, because of the lack of forests and the fragility of the land, villagers cut down all the trees in their townships and then go to neighboring counties to buy and steal trees. In 1986, Fujian Province consumed 1.38 million cubic meters of broad-leaved wood for edible fungus production, and the existing broad-leaved forest in the province has plummeted to 130 million cubic meters! It is not easy to grow broad-leaved forests artificially, and it is even more difficult for broad-leaved trees to from forests naturally. What's worse, broad-leaved trees have long growth cycles. Having been warned by relevant experts that the resources of broad-leaved forests in Fujian Province are about to be exhausted, do we still gnaw the bones of our ancestors and eat the seeds of our descendants? We do not deny that after consuming so many forests, Tie Guanyin tea and tremella fuciformis help lift some farmers out of poverty, but the grim consequences of such poverty eradication are barren mountains and infertile fields everywhere!

城市也不甘落后。为了美化城市的有之,为了弄钱的也有之,于是大家都往山上跑。有消息说,地处我国“三北”地区的青海西宁,从六盘山、贺兰山移植常青树、花、灌木达20余种,包括青海云杉等野生植物14万余株。而“三北”地区的森林覆盖率是最低的,仅5. 9%〇这样大规模地到山上挖掘野生植物,或移栽以为城里人观赏或制作盆景高价出售,结果是越有开发利用价值的野生花卉植物、越是森林植被较好的地区,遭到破坏与灭绝的危险性就越大越快！近两年来,名贵观赏植物如苏铁、山茶、杜鹃、兰花、百合等野生资源已大大减少,有的濒临绝迹！
The ecological environment in the city is also seriously damaged. In order to beautify the city or to get money, everyone went to the mountains for resources. It is reported that in Xining, Qinghai Province, which is located in China's "Three-North" region, more than 20 kinds of evergreens, flowers and shrubs have been transplanted from Liupan Mountain and Helan Mountain, including more than 140,000 wild plants such as Picea crassifolia. However, the forest coverage rate in the "Three-North" region is the lowest, only 5. 9%. 9% 。 Large-scale digging of wild plants in the mountains to transplant them for urban people to watch or make bonsai for sale at a high price result in greater damage and danger to wild flowers and plants with higher development and utilization value, and areas with better forest cover. In the past two years, rare ornamental plants such as cycas, camellia, azalea, orchid, lily and other wild resources have been greatly reduced, some of which are on the verge of extinction.

而距崂山海岸20公里的长门岩岛上,我国北方唯一的十分珍贵的观赏植物一野生茶花正面临灭绝。这种原始物种是常绿阔叶树,于冬春之交开花,群体花期达半年之久。蒲松龄笔下太清宫山茶花化为花仙降雪的故事,更是流传天下。太清宫位于崂山,山茶花即长门岩野生茶。当地人民一直把山茶花当作仙花,野生茶长期以来一直覆盖着大半个海岛。时至今日,崂山陆地野生山茶已经绝迹,只有长门岩岛上尚存549株,且已衰败。这种绝不容易生长、保存的原始植物,被人们毁于一旦时却并不费カ:ー些渔民、花贩子折花挖树采种掘苗无所不为,不到三年时间,连同一个美丽的神话,我们都将最后失去！
On Nagato Rock Island, 20 kilometers from the coast of Laoshan Mountain, wild camellia, the only very precious ornamental plant in northern China, is endangered. This primitive species is an evergreen broad-leaved tree that blooms at the turn of winter and spring, with a flowering for half a year. The story written by Pu Songling that the camellia flowers in the Taiqing Palace turned into a flower fairy called Jiangxue has been passed down all over the world. Taiqing Palace is located in Laoshan Mountain, and the camellia flowers in Pu's book is the wild camellias on Nagato Rock Island. Having been regarded as fairy flowers, camellias have long covered most of the island. Today, the wild camellias on the land of Laoshan have become extinct, and only 549 plants remain on Nagato Rock Island, which have already withered. It is not easy to grow and preserve such primordial plants, but easy to destroy them. Some fishermen and florists commited all manner of crimes in the nature including harming flowers, digging trees, collecting seeds, and pulling seedlings. In this way, we will even lose the beautiful myth of camellias in less than three years.

人类至今还不懂得这样ー个道理:当他们使生存在这个地球上的森林及别的野生植物陷于困境的时候,最大的受害者是人类自己;人类必须从自私的心态中解放出来,学会和森林和睦相处;当人类以爱心对待ー株树ー根草的时候,这ー株树这ー根草也同样会以爱心关照人类。ー个曾使我们很多人疑惑不解的例子是,那些被人们小心翼翼地从山上挖掘回来,并珍养于花盆中、阳台上,日日施肥浇水的野生植物却最终养不活而枯死了!两年前,美国一个植物学家做了这样ー个实验:让ー个人当着一根植物的面折断了另一根植物,然后由一队人在没有被折断的植物面前经过,仪器表明,当那一个扼杀另一根植物的“凶手”经过时,它的同类发出了呼救的信号!
Human beings still do not understand the truth that when they put the forests and other wild plants living on this earth in danger, the biggest victims are human beings themselves. Humans must be freed from selfishness and learn to live in harmony with the forest. When human beings treat trees grass with love, they will also care for human beings with love. One example that has puzzled many of us is that wild plants that have been carefully dug up from the mountains and kept in pots on balcony, fertilized and watered every day, eventually died. Two years ago, an American botanist conducted an experiment. A person broke the other plant in front of one plant, and then a group of people passed in front of the unbroken one. And the instrument indicated that when the "murderer" who strangled the other plant passed, the unbroken one sent a signal for help.

人不可能占有一切。人的狂妄、自私与愚昧如果不是因为大自然的及时的惩罚而稍受挫折的话,人类毁灭自己的速度将会更快!在人们通常提及文化素养、文明程度这些名词时,我们时常忘记了对大自然的古老文明的崇敬、爱戴和珍惜。我们作为家长对孩子的教育是爱惜每一分钱,而不是爱惜每ー根草;我们习惯于把心灵锁闭在很窄小的天地中,而不是去展开想象的翅膀;我们无疑应该爱护老人,但我们为什么不能也帮助老树?
Man cannot possess everything. If man's arrogance, selfishness and ignorance had not been slightly frustrated by nature's timely punishment, man would have destroyed themselves faster! When people refer to the terms of cultural literacy and civilization, we often forget to revere, love and cherish the ancient civilization of nature. We as parents teach our children to cherish every penny, not every grass; We are accustomed to locking our minds in a very narrow world, rather than spreading the wings of our imagination; We should undoubtedly love the elderly, but why can't we also help the old trees?

1979年春天,笔者曾有海南岛之行,一路上风光秀丽绿树成荫自不必说,在踏访五指山时却为扑面而来的滚滚浓烟所挡,询问之后才知道这是山民在烧山,从每年春节到5月是这里群众烧山的季节。刀耕火种,原来如此。往浓烟深处走去,烟雾时浓时淡忽远忽近,在树木间飘忽。火光里一棵棵大树小树先是被浓烟吞没,继之是ー树绿色变成焦炭状,然后小一些的树成为枯木倒下了,大树们则虽死犹立,必须再砍几刀オ会倒下。1986年5月,有朋友从海南岛归来说及那边刀耕火种的情况,他所亲见的一如当年我所见到的,更令人不安的是盗伐森林的现象也日趋严重。刀耕火种是当地人民,尤其是黎族、苗族等少数民族几千年的习惯,借以获得粮食而谋生的;盗伐者却不一样了,就是为了发大财,而全然不顾一些珍贵树木的珍赏价值,窃为己有。我们谈到有待开发的海南岛,尽管闭塞、落后,自然资源却是十分丰富的,这一片片绿色便是难得的宝库啊！共和国成立以来,海南岛上除了天然的森林以外,又种植了大量的以木麻黄、相思树为主的防护林带,抗风防沙,作为岛上自然森林植被的第一道防线,海南岛的海水蓝树木青花朵美无不与此息息相关。不可想象的是,海南岛上的绿色日渐见少,它将意味着什么?
In the spring of 1979, I had a trip to Hainan Island. There was beautiful scenary and green trees along the way. However, when I visited Five Finger Mountain, I was blocked by the billowing smoke which caused by the burning of the mountain. I came to konw that from the Spring Festival to May every year is the season for people to burn the mountain here. And that's the so-called slash-and-burn cultivation.I went to the depths of the smoke, which was thick and faint, far and near, drifting among the trees. In the firelight, trees were first engulfed in smoke, then charred. Smaller trees fell as dead wood, and large trees died but had to be cut a few more times before they fell.In May 1986, a friend returning from Hainan Island talked about the slash-and-burn cultivation there, which was just like what I had seen back then. And what was even more disturbing was that the illegal logging of forests was becoming more and more serious. Slash-and-burn cultivation is a way of life that the local people, especially the Li, Miao and other ethnic minorities, have adopted for thousands of years to obtain food. Unlike the local people, illegal loggers cut down trees to make a fortune, ignoring the value of some precious trees. Despite its isolation and backwardness, Hainan Island is rich in natural resources to be developed. And the forest vegetation of Hainan Island is a rare treasure trove. Since the founding of the People's Republic of China, in addition to natural forests on Hainan Island, a large number of shelterbelts dominated by casuarina and acacia trees have been planted to resist wind and sand. As the first line of defense for the island's natural forest vegetation, the shelterbelts are closely related to the beauty of the blue sea , green trees and brilliant flowers on the Island. It is unimaginable that the green on Hainan Island is becoming less and less. What will it mean?

保亭县位于五指山南麓,日照长,温度高,植被繁茂。共和国成立初期,保亭县有热带天然林112万多亩,森林覆盖率达41%。到了 60年代,因为乱砍滥伐,112 万多亩的热带天然林已消失近一半,剩下69万亩,森林覆盖率下降到25%。随着日历ー张ー张被撕下,这些数字还在一点一点地下降,这种逆反趋向的后果又是什么呢?这ー个县的统计资料表明:大自然在森林遭到破坏的时候,它对人类也绝不是以宽大为怀的,相反,报复非常及时。保亭县的老人都说,这天变了,气候变了,雨也少了!保亭地区的冬春年降雨量,在20世纪50年代平均为433. 6毫米,60年代为389.6毫米,70年代为319.7 毫米。雨量的减少还造成了雾与雾日的减少,50年代是102天,60年代下降到81 天,70年代仅77天,这就是温度上升旱灾严重的主要原因。保亭县的热带天然林曾经阻挡了一次次暴风骤雨,保护了山山水水。60年代保亭县的平均风速还只是 0.9米/秒,70年代增大到1.4米/秒,1981年5号强台风在海南岛登陆,原来列阵布防使强大台风望而却步的森林已被毁去大半,于是风卷残木,转瞬间摧毁了保亭县半数的橡胶林。橡胶虽可赚钱,奈何飓风折之!ー亩地的森林可比无林地多蓄积20立方米的水,破坏森林也就是破坏水源。春雷水电站50年代发电量为2500千瓦,现在仅为1000千瓦,不是因为机器陈旧, 而是由于水源不足。50年代全县有自然水灌溉的农田10000余亩,到了 80年代仅剩1000亩！
Baoting County is located in the southern foot of Five Finger Mountain, with long sunshine hours, high temperature and lush vegetation. In the early days of the People's Republic of China, Baoting County had more than 1.12 million mu of tropical natural forests, with a forest coverage rate of 41 percent. By the 1960s, nearly half of the 1.12 million mu of tropical natural forest had disappeared due to deforestation, leaving 690,000 mu only, and the forest coverage rate dropped to 25%. As time goes by, these numbers are still falling bit by bit. What are the consequences of this reverse trend?
The statistics of the county show that when the forest is destroyed, nature is by no means lenient towards mankind. On the contrary, it retaliates very quickly.
The old people in Baoting County said that the weather and climate have changed, and the amount of precipitation has decreased. The annual rainfall in winter and spring in the Baoting area averaged 433. 6 mm in the 50s of the 20th century, 389.6 mm in the 60s, and 319.7 mm in the 70s. The decrease in rainfall also resulted in a decrease in fog and foggy days, from 102 in the 1950s to 81 in the 1960s and only 77 in the 1970s, which is the main reason for the severe drought caused by rising temperatures. The tropical natural forests in Baoting County once blocked the storms and protected the mountains and rivers. In the 1960s, the average wind speed in Baoting County was only 0.9 m/s, but it increased to 1.4 m/s in the 1970s. In 1981, the Typhoon No.5 landed on Hainan Island. Because most of the forests that had deterred the powerful typhoon have been destroyed, the Typhoon No.5 swept up the remnants of the wood and destroyed half of the rubber forest in Baoting County in an instant. It's a pity that the rubber trees which are profitable were destroyed by the hurricane. A mu of forest can accumulate 20 cubic meters more water than a mu of non-forest land, so destroying the forest means destroying the water source. The Chunlei Hydropower Station generated 2,500 kilowatts in the 50s, but now only generates 1,000 kilowatts. The reduction is not due to outdated machines, but to a lack of water. In the 1950s, there were more than 10,000 mu of farmland irrigated by natural water in the whole county, dropping to1,000 mu in the 1980s.

在森林被砍伐之后,我们所面临的沙漠、暴风、干旱、饥渴的危机有的已经尝到了苦果,有的已经迫在眉睫！开发海南岛的呼声不绝于耳,在这块宝岛上我们自然可以做很多事情,笔者以为最紧要的应是保护森林,最大限度地植树造林,然后オ是别的项目的开发和建设！保护海南的热带森林已刻不容缓,盗伐之声、放火烧荒应该休矣！毫不夸张地说,阳光下和月光下的砍伐之声,遍布了中国的每一个角落,我们的同胞砍杀的是我们民族赖以生存的肌体、血管,从这个意义上说,中国是ー个天天在流血的国家……
After the trees have been cut down, we are facing the crisis of desert, storm, drought, hunger and thirst, some of which have brought great disasters, and some of which are already imminent.There are endless calls for the development of Hainan Island. We can naturally do a lot of things on this treasure island, and the author believes that the most important thing should be to protect the forest and plant trees and other projects are the sencondary. It is urgent to protect Hainan's tropical forests, and illegal logging and burning the grass on waste land should be stopped. It is no exaggeration to say that the sound of felling under the sun and moonlight pervades every corner of China, and the trees cut down by our compatriots are the bodies and blood vessels on which our nation depends for survival. In this sense, China is a country that is bleeding every day.

让我们把目光从海南岛投向新疆,投向那里的大漠与绿洲。我们不要再歌颂沙漠了,那正是因为砍伐森林流血过多所造成的一大片又一大片的不毛之地,还有骆驼队,谁愿意来世也变个骆驼,去踏出一条新的丝绸之路?新疆也有绿洲,我们吃的哈密瓜一定不是沙漠的产物,而是在绿洲里培育出来的。一条条防护林带小心翼翼地保护着绿地。应该说新疆、青海等地是处于人类和沙漠对峙的最前沿,沙漠之害也是最直接的,可是在这样的地方,那些应视为生命一般重要的、为了人类的安宁而始终屹立着与咫尺之遥的风沙搏斗了多少年的胡杨林,河谷林,坚硬、矮小、生命力极强的红柳、梭梭等荒漠灌木林,却面临着被砍被毁的危险。据《新疆日报》1986年5月12日透露,阿瓦提县每天在胡杨林拉柴的马车驴车竟有1200多辆。和田地区以烧柴为主的砖窑、石灰窑有200余座,每年烧掉胡杨、红柳!000多万公斤。如以ー亩地产5000公斤柴计算,光是和田地区的这200多座窑的烧柴,每年就毁林2000亩!新疆ー些地区同时又面临着农田沙化,草场退化,人退沙进的灾难。沙漠正在前进!
Let us look from Hainan Island to Xinjiang, to the desert and oasis there. Stop praising the desert, because it's a vast barren land caused by too much deforestation. Don't sing the praises of camel caravans. Who wants to become a camel in the next life to embark on a new Silk Road?
There are also oases in Xinjiang, and the cantaloupe we eat must not be the product of the desert, but cultivated in the oasis. Shelterbelts carefully protect the green space. Xinjiang, Qinghai and other places are in the forefront of the confrontation between human beings and deserts, and the harm of deserts in these places is also the most direct. However, in such places, those desert shrubs such as populus euphratica forests, river valley forests, hard, dwarf, but extremely vigorous tamarisk and Haloxylon ammodendron, which should be regarded as treasure as life have always stood up for the peace of mankind to fight against the sandstorm in the distance for many years, are facing the danger of being cut down and destroyed. According to a report by Xinjiang Daily on 12 May 1986, there were more than 1,200 horse-drawn carts and donkey carts in Awati County every day in populus euphratica forests. There were more than 200 brick kilns and lime kilns in Hotan where fuel was mainly firewood, burning more than 10 million kilograms of populus euphratica and red willows every year. If calculated by producing 5,000 kilograms of firewood per mu, the burning of firewood in these more than 200 kilns in the Hotan area alone would destroy 2,000 mu of forest every year! At the same time, some areas in Xinjiang are facing the disaster of farmland desertification, grassland degradation, and people retreating while desert advancing. The desert is advancing!

青海乌兰克县什克乡赛什克村的村委会,在!987年4月7日早晨做出了一个惊人的决定:动员村民砍伐村北防护林带的青杨树。70多名手执斧头、十字镐的青年人和中年人ー起甩开膀子砍树,这个一向寂静的乡村顿时伐木之声遍野。乡党委书记发现后立即制止,但已伐下青杨208棵,毁坏林带100多米,不折不扣的百米防护林毁于一旦!
On the morning of April 7, 1987, the village committee of Saishk Village, Shike Township, Ulanke County, Qinghai, made an astonishing decision to mobilize villagers to cut down cathay poplar trees in the shelterbelt north of the village. More than 70 young and middle-aged people with axes and pickaxes swung their arms to cut down trees, and the always quiet countryside was suddenly filled with the sound of logging. The secretary of the township party committee immediately stopped them after discovering it, but 208 cathay poplar trees have been cut down, destroying more than 100 meters of forest belts.

最使笔者难忘的是三峡之行。谁都知道三峡是惊险而美丽的,长江是富饶而绵长的。李白曾写下“两岸猿声啼不住”,如今已无猿可见无声可闻了;至于杜甫吟唱的“无边落木萧萧下”现在更是难以寻觅,两岸的山岭岩石裸露,灌木稀疏。诗,总是有夸张,可是从地理位置来说,三峡上接巴蜀天府之国,下连两湖鱼米之乡不假。而据史书记载,三峡两岸森林茂密,草木繁多,几百种动物出没其间。只是到了近代,盲目的毁林开荒使生态环境急剧恶化,从20世纪50年代到80年代的 30多年中,各县森林面积减少了一半。如奉节县森林覆盖率由32.3%下降到了 17.4%,巫山县由24.6%下降到了 11.7%。森林的减少使野生动物无处藏身,再加上人类的过度捕杀,梅花鹿、白鹤、天鹅、金鵰等珍稀动物已明显减少。云豹与金丝猴只能在高山上人迹罕至处才能偶尔看见,华南虎几乎绝迹!农民的耕地大部分是坡耕地,而且都是毁林开荒所得,水土流失日甚一日,土地肥カ下降,每亩粮食单产只有100斤至200斤。川东、鄂西的人均粮食只有600斤,比全国少1/3。三峡上游的万县,竟出现土层完全被冲光的光板田6000多亩,水土流失之严重实为罕闻罕见！
What impressed the author most was the trip to the Three Gorges. Everyone knows that the Three Gorges is breathtaking and beautiful, and the Yangtze River is rich and long. Li Bai once wrote that "the sound of apes on both sides of the strait cannot be stopped", but now there are no apes to see and no ape sounds to hear. Du Fu's depiction of "the boundless forest sheding its leaves shower by shower " is even more difficult to see now, with the mountains and rocks on both sides of the Three Gorges being exposed and shrubs sparse. Although poem is always exaggerated, in terms of geographical location, it is ture that the Three Gorges connects the land of abundance, the Chengdu Plain, and the land of fish and rice, Poyang Lake and Dongting Lake. According to historical records, the banks of the Three Gorges are densely forested, rich in vegetation and hundreds of animals. However, in modern times, blind deforestation and land reclamation have sharply deteriorated the ecological environment. In the more than 30 years from the 50s to the 80s of the 20th century, the forest area of each county has been reduced by half. For example, the forest coverage rate of Fengjie County decreased from 32.3% to 17.4%, and that of Wushan County decreased from 24.6% to 11.7%. The loss of forests has left wild animals with nowhere to hide, and coupled with overhunting by humans, rare animals such as sika deer, white cranes, swans, and golden eagles have been significantly reduced. Clouded leopards and golden monkeys can only be seen occasionally in the mountains, and the South China tigers are almost extinct. Most of the farmer's arable land is sloping farmland, and it is all obtained from deforestation. More severe soil erosion and declining soil fertility have resulted in yields of only 50 kg to 100 kg per mu. The per capita grain in eastern Sichuan and western Hubei is only 300 kg, which is 1/3 less than the national per capita grain. In Wanxian County, on the upper reaches of the Three Gorges, there are more than 6,000 mu of bare land with completely washed out soil layers. Such a serious soil erosion is rare.

三峡如此之富又是如此之穷！三峡如此之美又是如此之丑！三峡之富之美均在于独得山水之天然,有“山水画廊”之称;三峡之穷之丑从根本上说,是对天然森林的破坏导致水土流失、田穷地薄,再加上治理和管理不当所致。三峡的城镇本来依山傍水,多数分布于长江沿岸和支流的汇合口。现在,本应有的山城之美实难寻觅,满眼都是零乱、垃圾,几乎看不见像样的绿地和行道树。商店、摊贩、行人、大小车辆ー起拥挤在又脏又窄的街道上,噪声之大不下于北京或上海!沿江排放的工业废水绝大部分未经处理,城镇垃圾普遍向长江倾倒。长江是中国的命脉,也是中国容量最大的流动垃圾场,可是日积月累的垃圾眼下颇有増然不动之势,有的巨大的锥状垃圾堆,就连洪水季节也难以被冲走。
The Three Gorges is so rich and so poor! The Three Gorges is so beautiful and so ugly! The wealth and beauty of the Three Gorges lies in the unique nature of the landscape, so the it is known as the "Landscape Gallery". Fundamentally speaking, the ugliness and poverty of the Three Gorges is caused by the destruction of natural forests, which led to soil erosion and poor land, coupled with improper management. The towns of the Three Gorges used to be surrounded by mountains and rivers, and most of them were located along the Yangtze River and at the confluence of tributaries. Now, the beauty of a mountain town is hard to find there, because the town is scattered with piles of garbage, without decent green spaces and street trees. Shops, street vendors, pedestrians, and vehicles crowd the dirty, narrow streets, making as much noise as that in Beijing or Shanghai. Most of the industrial wastewater discharged along the river is untreated, and urban garbage is widely dumped into the Yangtze River. As the lifeblood of China, the Yangtze River is also the country's largest mobile garbage dump, but the accumulated garbage is now quite immobile, and some huge cone-shaped garbage dumps are difficult to wash away even during the flood season.

还有源源不断的泥沙,因森林植被破坏被冲洗而下。据宜昌测报,长江上游的平均输沙量多年高达5.3亿吨,三峡区间的输沙量为1000吨/平方公里。就这样, 祖国的肥田沃土由滔滔江水裹挟进了茫茫东海!
三峡地区又是长江沿岸崩塌滑坡集中分布地区,近年来滑坡事件不断,云阳鸡扒子滑坡、新滩滑坡达!000立方米以上,正在活动的尚有黄蜡石滑坡、链子崖滑坡。所有滑坡的地方森林资源均被破坏,几乎没有植被保护,再加上开山挖石或挖矿,更是加剧破坏。而人们最担心的是,一旦滑坡带来的滚滚乱石倾泻长江,后果又将如何?然而,巫溪滑坡中的受难者还在病床上挣扎,三峡仅剩的一点森林中的砍伐便又开始了,从上游到下游,长江所面对的是递增的人口、递增的泥沙、递增的垃圾, 而唯一能使长江得到保护和温暖的森林却在减少！
In addition, a steady stream of sediment has also been washed down due to the destruction of forest vegetation. According to surveys in Yichang City, the average annual sediment in the upper reaches of the Yangtze River has been as high as 530 million tons for many years, of which the sediment discharge in the Three Gorges section is 1,000 tons per square kilometer. In this way, the fertile land of the motherland was carried into the vast East China Sea by the surging river!
As a concentrated distribution area of collapse and landslides along the Yangtze River, the Three Gorges area has been prone to landslides in recent years, with the landslide of Jipazi Mountain in Yunyang, Sichuan, and the landslide of Xintan in Hubei reaching more than 1,000 cubic meters, and Yellow Wax Stone landslides and Chain Cliff landslides in activity. Forest resources are destroyed in all landslide areas, with little vegetation protection, compounded by rock digging or mining. What people are most worried about is what will happen if the rocks brought by the landslide pour into the Yangtze River? However, while the victims of the Wuxi landslide are still struggling on their beds, the deforestation in the remaining forest in the Three Gorges begins again. From the upper reaches to the lower reaches, the Yangtze River faces increasing population, increasing sediment and increasing garbage, while the only forest that can protect and warm the Yangtze River is decreasing.

一切都有极限。长江的吞吐量以及负荷量也是如此,这也就是长江如不及时加以治理必将会成为第二条黄河的道理之所在！长江两岸应该有人们悉心培植的防护林带,在不宜种树的地方则种草,无论什么草,只要有成片的绿色就能起到保护水土的作用。长江岸边的芦苇荡,尤其在下游的江滩上,是独具特色的。芦苇并不粗壮,耐水耐风,自有纤纤风骨,而且芦根纵横交错,生长极快。笔者从小与芦苇结伴度过了清苦而富于想象的童年,现在笔者被告知随着始于二十年前的围垦以及近几年芦苇经济价值的被发现,芦苇日渐见少,大片的芦苇荡更加不易寻觅。
Everything has a limit, and so does the throughput and load capacity of the Yangtze River, which is why the Yangtze River will become the second Yellow River if it is not treated in time. There should be shelterbelts on both sides of the Yangtze River, and grass should be planted in places where it is not suitable for planting trees. No matter what kind of grass is planted, it can play a role in protecting water and soil as long as there are patches of green. The reed marshes on the banks of the Yangtze River, especially on the beaches in the lower reaches, are unique. The fast-growing reeds that are not stout are resistant to water and wind, with crisscrossed roots. The author grew up with reeds in an austere but interesting childhood. Bnd now the author is told that with the reclamation that began twenty years ago and the discovery of the economic value of reeds in recent years, reeds are becoming less and less likely to be found, let alone reeds marshes.

我不禁想起了芦叶船伴我度过的孩提时代,那ー只载走了我最初的想象的绿色的小船,还会属于现在和以后的江南水乡的孩子们吗?就在笔者从福建、浙江的林海中走出来,在上海写这篇报告文学的初稿时,《解放日报》在1986年10月!1日载文,呼吁:上海经济区农业生态环境日趋恶化！这种恶化的趋势在中国随处可见,都是因为向大自然索取过多,造成自然资源短缺和被破坏,从而水土流失,耕地减少,森林覆盖率下降。上海经济区所面临的另外一些问题较别的地区更加突出,如乡镇企业对农村绿地的污染,基本建设用地扩张等。江苏省人均耕地仅1.!亩,是全国最少的ー个省,可是基本建设用地惊
人,使全省耕地面积以每年〇• 8%的速度递减。南京市在1985年减少耕地2680公顷,其中农民盖房就占去371公顷,若每年以这种速度减少,100年后南京将无地可耕!呜呼,金陵古地,石头城外,后人将何以为生?
I can't help but think of the childhood when the reed leaf boat accompanied me. The small boat carried away my initial imagination of the green, and will it still belong to the children in the south of the lower reaches of the Yangze River now and in the future?
When the author came out of the sea of forests in Fujian Province and Zhejiang Province to write the first draft of this reportage in Shanghai, Jiefang Daily published an article on October 11, 1986, lamenting that the agricultural ecological environment of the Shanghai Economic Zone is deteriorating day by day.
Such a worsening trend in Shanghai can be seen everywhere in China, all because of the shortage and destruction of natural resources due to excessive demand from nature, resulting in soil erosion, reduced arable land and reduced forest cover. Other problems facing the Shanghai Economic Zone are more prominent than those in other areas, such as pollution of rural green space by township enterprises and expansion of capital construction land. The per capita arable land in Jiangsu Provinceis is only 1.1 mu, the least in China. But at the same time, the astonishing amount of capital construction land has reduced the cultivated land area of the province at a rate of 0.8% per year. In 1985, the cultivated land in Nanjing was reduced by 2,680 hectares, of which 371 hectares were occupied by farmers to build houses. If the cultivated land is reduced at this rate every year, there will be will no land to cultivate in Nanjing in 100 years. At that time, what will the future generations in Nanjing depend on for a living?

几天后,上海的《新民晚报》又有报道,称某处街道的几株路树因保护不当正在死去。这一条简短的消息使我抬起头来认真地看了一番上海的树,显然不是枝茂叶盛的。在上海这块土地上,到了春夏能多少有一点绿色已属不易了,苏州河黄浦江的水怎么能使它们根深叶茂呢?阳光下和月光下的盗伐与破坏又何止于此?
A few days later, Xinmin Evening News in Shanghai reported that several road trees on a certain street were dying because of improper protection. Impressed by this brief news, I looked up to take a closer look at the trees in Shanghai, only to find that they were obviously not luxuriant. In the land of Shanghai, it is not easy to see a little green in spring and summer. How can the water of the Suzhou River and the Huangpu River make the trees thick with leaves and deep-rooted?
Illegal logging and destruction under the sun and the moonlight are far more than that.

清晨,在武夷山,ー个挖掘树根的人在游人上山之前,已经满载而归了!也是武夷山,仙游峰下的方竹上,用刀片刻上了各地的游客的大作一“到此ー游” !笔者对此深恶痛绝之余还想到:假如我们有更多的留言簿满足游览者抒发一番感慨,也许在方竹上树上古建筑上刻画留名的会少ー些。武夷山云窝,相传当年李商隐读书的山洞里,ー根新竹从石缝中挺立,又从洞口斜长着伸出去,它扭曲自己是为了最终能接引蓝天。陪同的朋友说不远处今春还有一根竹长得更加奇妙,先在ー块岩石上绕ー圈,然后亭亭玉立。就在ー个夜晚,这ー根新生的奇竹也被盗伐而去！云窝下是ー个山洞,相传是云雾的聚积之地,当年从来看不见洞的深浅,现在云散雾开,洞底的一切历历在目:除了废纸、酒瓶外,还有大便。
Early in the morning, in Mount Wuyi, a person digging the roots of trees has returned with a full load before the tourists go up the mountain. Also in Wuyi Mountain, the bamboos under Xianyou Peak were carved with a blade with the masterpiece of tourists from all over the world -- I was here. In addition to abhorring this, the author also think that if there were more guest books for tourists to express their feelings, perhaps fewer people would depict their names on the ancient buildings, trees or bamboos.
In Yunwo of Mount Wuyi, it is said that in the cave where Li Shangyin was studying, a new bamboo stood up from the stone crevice, and then stretched out obliquely from the mouth of the cave, twisting itself to eventually reach the blue sky. A friend who traveled with me said that this spring there was a bamboo that grew even more wonderfully not far away, first circling around a rock, and then standing gracefully. One night, this newborn wonderful bamboo was also stolen.
Below Yunwo is a cave, which is said to be the place where clouds and mist gather. In the past, because of the clouds, the depth of the hole was unknown. But now the clouds are scattered, and everything at the bottom of the cave can be seen. In addition to waste paper, there are also wine bottles, and stool in the cave

泰山,早晨的进香者总是ー批老太太,她们头上插着泰山的松枝,有的手里还拿着ー小把。待落日余晖下,她们下山时,头上插的已换成玉皇顶上并不众多的山花,喜气洋洋地踏上了归程。泰山松本来就少得可怜,历历可数,经得起这番折腾吗?我曾在雁荡山上见到过好几对恋人,从山下到山上一路摘花折草。恋情与花草总是分不开的,可是花草一旦离开土地又干死得很快,于是便丢弃再去摘新的, 这样对待大自然中如此美又如此小的草木生命,岂不是太残酷了吗?
In the morning, the pilgrims to Mount Tai are always a group of old ladies, with pine branches of Mount Tai stuck in their heads, and some still holding a handful of pine branches in their hands. After sunset, when they descended the mountain and happily embarked on their return journey, the pine branches on their heads had been replaced by the few mountain flowers on Jade Emperor Peak. There are few pine trees on Mount Tai, can they withstand such tortures? I have seen several couples on Yandang Mountain who picked flowers and broke grass all the way from the foot of the mountain to the top. Love and flowers and plants are always inseparable, but once the flowers and plants leave the land, they die quickly. So they are discarded and new flowers are picked. Isn't it cruel to treat such a beautiful and small plant in nature like this?

几年前,我见到的黄山迎客松已经左牵右绑岌岌可危了,最近听说迎客松的躯干上已包了保护物一铁皮之类的一大自然不得不以盔甲面对人类……
A few years ago, the Pine Greeting Guests in Mount Huang I saw was already tied up because it was in danger. Recently, I heard that the trunk of the Pine Greeting Guests has been wrapped with protective objects such as iron. Nature has to face humans with armor...

我曾读到过ー篇激动人心的报道,记者告诉人们,1979年在湖南省城步县境内发现了 58棵银杉,这是我国独有的珍稀树种,是ー亿年前生存下来的植物王国的“活化石”,人称“植物界的大熊猫”,世界将为之侧目。然而,正如很多有识之士在电视机前看到某地发现ー个新的风景区时所担心的那样,发现便意味着被践踏、被破坏,而破坏的速度是如此之快,破坏的花样又是如此之多！ 58棵银杉ー经发现,谁都想将这些国宝置于自己的管辖之下以便发财,于是为权属纠纷,新宁县和城步苗族自治县打了整整6年的官司,直到!986年邵阳地区做出裁决:银杉所在地沙角洞周围8200亩山林归城步苗族自治县管理。有一些人的信条是:我活不好,也不能让你活好;我得不到,也不能让你得到!从此,新宁县ー伙人以58棵银杉为敌对目标,斧砍刀挖,大肆破坏。有一次竟出动!30多人,将城步县建立的保护区管理所全部砸毁。不得解恨,他们又先后在 9棵银杉树上刮皮,挖洞。有一棵属国家一类保护植物的长苞铁杉被烧后倒伏,压在ー棵银杉树上。到此仍不停止,剥皮打洞之余又拔走野生的银杉苗,将结有果实的银杉枝剪走,扒走银杉树下的表土,真是非欲斩草除根置之死地而后快了 !他们想到过这是国家的财富、人类的瑰宝吗?
I have read an exciting report that in 1979, 58 cathaya argyrophylla trees were discovered in Chengbu County, Hunan Province, a rare tree species unique to China, and a "living fossil" of the plant kingdom that survived hundreds of millions of years ago, known as the "giant panda of the plant world", catching the world's attention. However, as many people of insight feared when they saw a new scenic spot being discovered in front of the TV, the discovery of a scenic area meant being trampled on and destroyed quickly and on a large scale. After 58 cathaya argyrophylla trees were discovered, everyone wanted to put these national treasures under their jurisdiction in order to make a fortune. Therefore, the legal battle between Xinning County and Chengbu Miao Autonomous county lasted six years till 1986, when Shaoyang District ruled that 8,200 mu of mountains and forests around Shajiaodong, where the trees were located, were placed under the management of Chengbu Miao Autonomous County.
There were some people's credo that I can't live well, nor can I let you live well; What I can't get, I can't let you get!
Since then, the people of Xinning County took the 58 trees as hostile targets, destroying them with axes and machetes. On one occasion, more than 130 people were dispatched to destroy all the Protected Area Management Offices established in chengbu county. Feeling satisfied, they dug holes in nine trees and stripped their bark. One Tsuga longibracteata tree, a national first class protection plant, was burned and fell to a cathaya argyrophylla tree.
In addition to stripping the bark and digging holes in the trees, they also pulled out the wild tree seedlings, cut off the fruit-bearing branches, and dug up the topsoil under the trees. They really kiiled all the trees！ Did they ever think that these trees are the wealth of the country, the treasure of mankind?

如果说山民不知此理,那么新宁县的书记们长官们呢?他们的手里有红头文件,天天说要为人民服务,他们理应是知法、学法、守法的吧?他们在干什么?为了充分显示野蛮和丑陋,这些人不仅破坏银杉,自去年7月以来,他们在银杉保护区内剥光了 150棵桂树的树皮,连根刨倒120棵桑树,砍了 5棵樟木,还推倒了保护区内修建的8座木桥。至此,国家银杉的生存环境被破坏到何等程度,读者已可想而知了!笔者不能理解的是:盗走秦兵马俑的头与剥国宝银杉的皮,就其性质而言有何不同?谁更严重?只有杀人,オ算凶手吗?倘若阳光下的罪恶中不包括这一伙人,那么,我们的太阳一定出了什么毛病, 不是黑子太多就是遮挡阳光的乌云太厚!
If the mountain people do not know this, then what about the secretaries and officers of Xinning County? They have read official documents and claimed to serve the people, so they should know the law, learn the law, and abide by the law. But what have they done?
In order to fully demonstrate their barbarism and ugliness, these people not only destroyed the cathaya argyrophylla trees, but since July last year they have stripped the bark of 150 laurel trees, cut down 120 mulberry trees, cut down five camphor trees, and bulldozed eight wooden bridges built in the reserve. At this point, readers can imagine how much the living environment of cathaya argyrophylla trees has been destroyed! What the author cannot understand is how stealing the head of the Qin Terracotta Army is different from stripping the bark of the national treasure cathaya argyrophylla in terms of its nature? Which one is more serious? Are only those who kill people counted as murderers?
If the sins under the sun do not include the actions of this group of people, then something must be wrong with the sun, either too many sunspots or too thick clouds blocking the sun.

不能不补记的是:新宁县ー伙人的胡作非为是受着新宁县林业局个别领导人指使的,并拨有专款为他们发エ资。!986年8月10日打砸银杉保护区气象站前, 曾有“紧急通知”下发到界福村村民小组:“接县委指示,明天（8月10日）北京夏令时间下午1时,18岁以上的青年劳カ全部到王友群家集合,来时请带菜刀、锤子、钢钎,エ资问题请大家放心……”破坏银杉的组织者指挥者是手中握有权カ的人,如果真的依法办事何难之有?
It must be added that the misdeeds of this group of people in Xinning County were instructed by individual leaders of the Xinning County Forestry Bureau, and special funds were allocated to them as salaries. Before smashing the weather station in the Cathaya Argyrophylla Reserve on August 10, 1986, the villagers' group of Jiefu Village received an urgent notice that according to the instructions of the County Party Committee, at 1 p.m. on August 10, young laborers over the age of 18 need to bring all kitchen knives, hammers, and steel brazes to Wang Youqun's house to assemble, and there is no need to worry about wages..." The organizers and commanders of the destruction of the cathaya argyrophylla are those who hold power in their hands. If they really act according to the law, nothing is difficult for them.

冬天了,被剥了皮的银杉你冷吗?被打了洞的银杉你疼吗?世人以为ー亿年之前因为第四纪大陆冰川的袭击而绝迹的银杉,在中国被发现了,那些残留着冰川撞击伤痕却又留恋着中国大地的银杉的根须,被砍断挖走了！从保护森林来说,我们可以自豪的东西还能剩下多少?
In winter, the skinned cathaya argyrophylla trees, are you cold? The cathaya argyrophylla trees that were dug into a hole, do you hurt? The cathaya argyrophylla, which was thought to had been extinct by the attack of the Quaternary continental glaciers hundreds of millions of years ago, was found in China. However,the roots of the cathaya argyrophylla trees that still bear the scars of the glacier impact but nostalgic for the land of China were dug up!
How much can we be proud of in terms of preserving our forests?

沙漠!沙漠!
The desert! The desert!

几年前,笔者从中央人民广播电台的《新闻联播》中曾听到:沙漠正在包围南昌。这个消息使我震动,也触发了我最初写作此文的冲动。而实际上面临这种危险的,又何止是南昌?作为滥伐森林的最终的后果便是水土流失之后的土地沙化、沙漠进逼,只是因为都市的高楼大厦、霓虹灯、大汽车小汽车阻挡了我们本来就短浅的目光,即便沙临城下也会视而不见。
A few years ago, the author heard from the Xinwen Lianbo of China National Radio that the desert was surrounding Nanchang. The news shook me and triggered my initial impulse to write this article. In fact, Nanchang was not alone in facing this danger. The worst consequence of deforestation is desertification and desert invasion which are caused by soil erosion. However, because the high-rise buildings, neon lights, and cars in the city block our short-sighted vision, we would turn a blind eye even when sand is near the city.

辽宁朝阳地区,1983年夏末,笔者因为前往讲学而着实领受了一番风沙的滋味。早晨,太阳和天空便是灰蒙蒙的。街心仅有的ー棵还算粗壮的大树下,众多的老人和孩子散步,练拳,享受这朝阳市里也许是唯一的一点早晨的绿色。为什么说是早晨的绿色呢?太阳升高后温度很快升高,稍稍平静一点的风沙随即漫卷,树叶上便是ー层厚厚的沙土。出朝阳市,路边要么无树,要么立着几株半死不活的小树,如同一个小卒面对着千军万马似的风沙。不知道是风卷起的黄沙,还是黄沙刮起的风。山坡上的一大片将死未死的荒草中只有星星点点的业已衰败的绿色,更多的是荒山秃岭。农田里的高粱比ー根筷子略长,颗粒可数。行人的脸上身上无不灰尘仆仆。就在那几天,我第一次真切地感到了树的可爱,看不见绿色时心的孤独。这是ー个全国出名的贫困区,没有树木没有森林,怎么能不贫困呢?查朝阳地方志,几百年前,这ー带还是水草茂密、气候湿润的,蒙古族人民在这里辛勤游牧,牛羊成群,土地肥沃。至今朝阳地区还有不少蒙古族的后人。战争和砍伐带来的变化就是眼前的这一番景象一它与沙漠之间的距离可谓咫尺之遥了!朝阳的例子并不是绝无仅有的。
In the late summer of 1983, the author went to Chaoyang region of Liaoning Province to give lectures and really experienced the life in wind and sand.
In the morning, the sun and sky were gray. Under the only stout tree in the center of the street, many old people and children walked and practiced boxing, enjoying perhaps the only morning green in the city. Why was the tree described as morning green? As the sun rose, the temperature rose quickly, and the wind and sand rolled up, leaving the leaves of the tree covered with thick layers of sand. Out of Chaoyang City, there were either no trees on both sides of the road, or a few small trees that were half dead on both sides of the road, like a weak sodier facing the wind and sand like thousands of troops. I don't know whether the wind rolled up the sand, or the sand blowed the wind.
There was only a few decaying greens in a large area of dying grass on the hillside, and more barren hills on the hillside. The sorghum in the farmland was slightly longer than the chopsticks and the grains were countable. The faces and bodies of passers-by were covered with dust. In those few days, for the first time, I really felt the cuteness of the trees and the loneliness when I couldn't see the green. How can this impoverished area with no trees and no forests not be poor?
According to the chorography of Chaoyang, hundreds of years ago, the Chaoyang region was abundant in water and grass with humid climate. With the Mongolian people living a nomadic life here, cattle and sheep were in herds, and the land was fertile. There are still many Mongolian descendants in Chaoyang region. The scene caused by the war and deforestation is almost as same as the desert . Chaoyang City is not alone in experiencing this change.

据侯仁之先生考证,我国乌兰布和沙漠也是因为砍伐森林和绿植而形成的。在汉代开垦之前,这里是一望无际的大草原,阴山为森林所覆盖。汉朝屯垦之初, 设朔方郡,下辖6个县。东汉史学家班固记载说,这里“数世不见烟火之警,人民炽盛,牛马布野”,鼎盛时期人口有13. 6万余人,到后汉只有7800余人。垦殖破坏了植被,地方叛乱后汉民退却,垦区荒芜。已经没有植被覆盖的土地被加速侵蚀,表面沉积黏土被强风剥落,沙砾随风飘扬无可阻挡,最终导致了沙漠的形成。沙漠里出土的汉墓棺底层高出墓外地表一半多,足见这里的地表由于强风所蚀下降了一半多,以致现在仍为不毛之地。
According to Mr. Hou Renzhi's research, Ulanbuh Desert in China was also caused by cutting down forests and green plants. Before the reclamation in the Han Dynasty, it was an endless steppe, and the Yin Mountains were covered by forests. At the beginning of the reclamation in the Han Dynasty, Shuofang Prefecture was established, with 6 counties under its jurisdiction. Ban Gu, a historian of the Eastern Han Dynasty, recorded that there were no wars for several generations, the population was large, and cattle and horses were scattered in the wild. At the height of the Han Dynasty, the population was more than 136,000, while there were only more than 7,800 residents in the Later Han Dynasty. Reclamation destroyed the vegetation. And after the local rebellion, the Han people retreated so the reclamation area was deserted. The erosion of land that was no longer covered by vegetation accelerated, the surface sedimentary clay was peeled off by strong winds, and the gravel fluttered with the wind, eventually leading to the formation of deserts. The bottom of the coffin unearthed from the Han Dynasty tomb in the desert is more than half higher than the surface outside the tomb, which shows that the surface here has fallen by more than half due to strong winds, so that it is still a barren land.

我国东部科尔沁地区,在宋朝还是“地沃宜耕种,水草便畜牧”的好地方,至金代由于过度放牧和滥伐使草场退化。明末清初,这里战火未及,人们又疏于耕种, 因而有短暂的复苏。19世纪后期,清政府为了增加财源,实行放荒招垦,仅1907年一年,王公贵族在科尔沁右翼中旗放荒8万多公顷,净收入白银23. 8万两。无极限的索取、过量的垦殖后又因天然肥力不足而弃耕。但,草原植被已破坏殆尽,风蚀之后沙质沉积层掀起,肥沃的草原成了今天的沙地。
In the Song Dynasty, The Horqin region in eastern China was still a good place for farming with its fertile land, and for animal husbandry with its abundant water and grass. But in the Jin Dynasty, grassland was degraded due to overgrazing and deforestation. In the late Ming Dynasty and early Qing Dynasty, the war had not yet reached here, and people neglected to cultivate here, so the ecological environment here had a brief recovery. In the late 19th century, in order to increase financial resources, the Qing government implemented land reclamation. And in 1907 alone, the nobility distributed more than 80,000 hectares of land to the right wing of Horqin, with a net income of 238,000 taels of silver. After being unlimitedly exproptiated and over-cultivated, these wastelands were abandoned due to insufficient natural fertility. However, grassland vegetation has been completely destroyed, and sandy sediments have been lifted after wind erosion, and fertile grassland has become today's sandy land.

古老而神秘的中美洲文明的瑰宝一玛雅文明从热带森林中崛起,到250年时,玛雅文化、建筑、人口达到鼎盛时期,科学的发达甚至使当今寻找玛雅遗迹的人都感到惊奇。然而,因为森林破坏造成环境恶劣,800年,玛雅文化开始崩溃,不到 100年时间几乎人烟绝迹,世人惊呼:玛雅文明在ー个晚上消失了!
As the treasure of Central American civilization, the ancient and mysterious Maya Civilization rose from the tropical forest. By 250 AD, the culture, architecture and population in Maya reached their peak. What's more, the development of science in Maya even surprised people looking for Mayan relics today. However, due to the harsh environment caused by forest destruction, the Mayan culture began to collapse in 800 AD. In less than 100 years, it was almost extinct. And the world exclaimed that the Maya Civilization disappeared in one night!

1987年早春,大旱。长江不再是长江,浅浅地更加浑浊地沉重地流经武汉,像一条浑浊的小河。武汉三镇的人们大开眼界:长江几乎江底朝天了,长江大桥八个大桥墩,只有三个尚在水中,其余五个都赤裸在春天的阳光里。孩子们在江滩上追逐,一片片的泥沙,ー堆堆的乱石,先前因为江水掩盖了一切,现在人们看见了,长江的河床正在不断抬高,淤积了越来越多的泥沙。长江,水的源泉。也是沙的源泉。不敢想象的是,如果这ー场干旱继续延长,或者每年出现,中华民族的又一根命脉会不会堵塞?在堵塞之后,这些泥沙会不会泛起,在铺天盖地的狂风中,武汉三镇有没有可能被掩埋?在原先的鱼米之乡、中国的腹地会不会出现沙漠瀚海?
The Yangtze River was no longer the abundant Yangtze River of the past. It flowed shallowly through Wuhan with a heavy turbidity, like a turbid stream.
To the shock of the people in the three towns of Wuhan, the Yangtze River was almost drying up, and only three of the eight piers of the Yangtze River Bridge were still in the water, and the remaining five were naked in the spring sun. Children chased each other on the beach. Patches of mud and sand, piles of rubbles, previously hidden by the river, were visible. The riverbed of the Yangtze River was constantly rising, silting up more and more sediment.
The Yangtze River, the source of water, is also the source of sand. If this drought continues to prolong, or if it appears every year, will another lifeline of the Chinese nation be blocked? After the blockage, will these sediments rise? And in the overwhelming wind, is it possible that the three towns of Wuhan will be buried? Will there be deserts in the land of fish and rice? These consequences above are too serious to imagine.

黄河的水土流失前文已经写过,长江在今年春天使武汉人看到的那一片白色的沙土,却只是它全年水土流失面积36万平方公里中的一点!全国水土流失面积已从共和国成立初期的!16万平方公里扩大到153万平方公里,约占国土总面积的1/6〇每年流失土壤50亿吨,等于在全国的耕地上削去 1厘米厚的肥土层,流失的氮磷钾相当于4000多万吨化肥,接近目前全国化肥的年产量！这些可以测算的数字足以使中国人惊心动魄,而数字以外所包含的灾难却是要从现在开始的几代人来体验的,那就是土地沙化面积的扩大。
The soil erosion of the Yellow River has been written before. The white sand that Wuhan people saw in the Yangtze River this spring is only a fraction of the 360,000 square kilometers of soil erosion of the Yangtze River a year. The area of soil erosion in the country has expanded from 1.16 million square kilometers in the early days of the People's Republic of China to 1.53 million square kilometers, accounting for about one-sixth of the total land area. The annual loss of 5 billion tons of soil is equivalent to cutting off a 1 centimeter-thick layer of fertile soil on the country's arable land. The loss of nitrogen, phosphorus and potassium is equivalent to more than 40 million tons of fertilizer, which is close to the current annual output of fertilizer in the country. These measurable numbers are enough to make Chinese thrilling, but the disaster beyond the numbers will be experienced by generations from now, that is, the expansion of the desertification area of the land.

我国的沙漠及沙漠化土地,在共和国成立初期为10亿亩,至今已扩展到19.5 亿亩,占国土面积的13.6%。在这扩大的9.5亿亩沙漠化土地中,草场占7.7亿亩,耕地1.8亿亩。就在我们为了国事家事公事私事,为了自己和儿子孙子占房提干入党挤进第三梯队而忙忙碌碌时,眼下1亿亩耕地和全国1/3的天然草场,正面临着沙进人退的威胁。中国土地沙漠化的速度,正以每年1000万亩的面积居于世界领先地位!
The desert and desertification land in China has expanded from 1 billion mu in the early days of the People's Republic of China to 1.95 billion mu, accounting for 13.6% of the country's land area. Of the 950 million mu of desertified land expanded, 770 million mu are grassland and 180 million mu are arable land. At a time when we were busy with state affairs, family affairs, public and private affairs, 100 million mu of cultivated land and one-third of the country's natural grassland are facing the threat of sand invasion and people retreating. The speed of desertification in China is leading the world with an area increase rate of 10 million mu per year.

面对这样一番情景,我时常怀疑这是梦——失去森林之后黄河与长江的愤怒的两种表现:或是让土地龟裂或是让洪水淹没乡村、城市,其结果都是沙漠的出现。沙漠在推进。沙漠在吞噬ー个山头。沙漠在吞噬一片草原。沙漠在吞噬ー处村庄。沙漠的吞噬有时借助着风,有时却是无声的,在人们的梦里。沙漠没有梦只有目标,谁要说沙粒不团结谁就是蠢驴,沙漠是ー支组织得极好的进退有序的专与人类为敌的队伍。它先前的蛰伏极有耐性是因为它熟知人类的德行中的贪婪和欲望,人类太爱护自己太贪财,人类迟早会把树砍光的。在小树还没有长起来之前, 它们出发了,不动干戈却能让千里沃野成为不毛之地,进而它们窥视着已隐约可见的城市,城墙早已拆光,人们依旧在寻欢作乐,在它们前进的道路上,正是人类充当了它们的开路先锋,它们没有比听见砍伐之声更加兴高采烈的了 ,这意味着树木正在倒下,道路已经开通……
In the face of such a scene, I often suspect that it is a dream--The two manifestations of the anger of the Yellow River and Yangtze River after the loss of forests are either the cracking of the land or the flooding of the countryside and cities, and the result of the two is the emergence of deserts. The desert is advancing. The desert is devouring a mountain. The desert is devouring a prairie. The desert is devouring villages.The engulfing of the desert, sometimes accelerated by the wind, sometimes silently takes place in people's dreams. The desert has no dreams, but only goals. Whoever says that the grains of sand are not united is an ass because the desert is a well-organized and orderly team that is dedicated to fighting against humans. Its previous patient wait is due to its familiarity with human greed and desire that human beings love themselves so much and they are so greedy for money that sooner or later they would cut down all the trees. Before the trees could grow, the desert begins to advance, and it effortlessly turns the wilderness into a barren land. Then the desert aims at the city that is looming, where the walls of trees have been torn down. People are still looking for fun, and on the path of the desert, it is human beings who act as its pioneers. There's nothing more cheerful to the desert than hearing the sound of felling, which means that trees are falling, and roads have been paved...

人,可以局部地治理沙漠,却无法从根本上抵挡沙漠。人也绝没有伐木时的勇气。凡是沙漠前进的地方,人类便逃遁。逃遁的路上倘若有树,照样砍。终于有一天,我们的后人无处可逃,不再发疯似的从日本、西欧进口高级轿车, 而是赶紧从非洲买来骆驼,驼峰将成为新的时髦,重新去踏出一条丝绸之路……
People can partially control the desert, but they cannot fundamentally resist the desert. Man does not have the courage to resist the desert like he did when logging wood.
Wherever the desert advances, man flees. If there were trees on the way to escape, people cut them down. Finally, one day, our descendants have nowhere to escape, and they no longer import high-end cars from Japan and Western Europe like crazy, but hurry to buy camels from Africa to re-embark on a Silk Road...

我真的做了一个梦。在楼兰古城。一位挖掘女尸的考古学家,我的同乡上海人,20世纪50年代北京大学毕业的高オ生、我的大师姐。我跟着她ー起挖掘一具女尸,挖掘历史的一个碎片,挖掘ー个噩梦。“黄沙百战穿金甲,不破楼兰终不还〇”我念着这两句诗壮胆。沙漠。风蚀土堆。露出地面的云母石。罗布泊,当年一个烟波浩渺的内陆湖,因为水源枯竭现在滴水不存。没有水的湖是死去的湖,只有死一般的沉寂,而且它已成为这一大片沙漠上黄风的归宿。在ー个陡坡上,有外露的已经风干的树枝和芦苇秆。我想起了这里原先的树木和水草,芦苇是只能生长在河边泽国的。女考古学家却由此发现了一个古罗布泊人的墓葬,一具女干尸,尖下萩,深陷的眼窝,高而尖的鼻子,薄薄的嘴唇紧闭着,真美!女尸的上身裹在一条手织的羊毛布里,下身围着ー块羊皮,头戴羊皮小帽,帽子上还插着两根雁翎。墓穴里还有草编的夢筐及篓子。这是ー个少数民族的劳动妇女,如果她活着,现在是3900岁的高龄,她死的时候40多岁,因而现在看来还是风韵犹存的。另一个奇迹是,女尸身上的虱子作为当今世界最稀有的寄生虫标本也保存下来了,连毛都是完整的。我真希望女尸能重启朱唇,说说3900年前的楼兰,城内纵横的街巷,酒楼小肆,还有佛塔下前来朝拜的各路高僧,由楼兰走向内地的来自波斯、印度、大月氏、叙利亚的使者。
I really had a dream in the ancient city of loulan. I followed my senior sister, an archaeologist who excavated female corpses, my fellow villager, a talented student who graduated from Peking University in the 50s of the 20th century, to dig up a female corpse, dig up a fragment of history, and dig up a nightmare. I read the two poems "though the armor torn in constant desert wars, our men wouldn't come back till they beat the loulans" to encourage myself. There was desert, wind-eroded mounds, and mica stones that were above the ground. Lop Nur Lake, a vast inland lake in the past, dried up due to the exhaustion of water sources. A lake without water is a dead lake with dead silence, and it has become the home of the yellow wind in this vast desert. The exposed dried branches and reeds on a steep slope remind me of the trees and water plants that used to be here, of which reeds can only grow in waterfront countries. My senior sister found a tomb of the ancient Lop Nur people, which contains a beautiful female mummy with pointed chin, deep sunken eye sockets, high and pointed nose, and thin closed lips. The upper body of the female corpse is wrapped in a hand-woven wool cloth, and the lower body is wrapped around a piece of sheepskin, and she wears a small sheepskin hat with two goose feathers inserted into the hat.
There are also straw baskets in the tomb. She is a working woman of an ethnic minority, and if she were alive, she would now be 3900 years old. She was in her 40s when she died, so she still looks beautiful today. Another miracle is that the lice on the female corpse have been preserved as the rarest parasite specimens in the world today, and even the hair of the lice is intact. I really hope that the female corpse can reopen her mouth and talk about Loulan 3,900 years ago, the streets and alleys, and the restaurants and shops in the city, and the various monks who came to worship under the pagoda, and the envoys from Persia, India, Kushan, and Syria who went from Loulan to the mainland.

后来,晋代高僧路过这里,寻访楼兰不遇,他实录的这儿是“恶鬼热风,遇者皆死,无ー全者,上无飞鸟,下无走兽” 。楼兰已经被沙漠埋葬。而波光水影、芦苇摇曳、水草丛生的罗布泊也已成了“恶鬼热风”的地盘!为什么美好的事物总是短暂的?为什么青青的草地总是脆弱的?为什么邪恶如沙漠却能横行无阻,侵吞ー个古城不算还要风化一个湖泊? 我问女尸。我问骆驼。我问天我问地我问昆仑山我问孔雀河。我问楼兰残剩的佛塔。我问彩色壁画的痕迹。一切都是沉默的,只有风沙的肆虐。木鱼声,诵经声,祈祷声,我佛慈悲,怎么连你也给埋葬了呢?
Later, an eminent monk of the Jin Dynasty passed by here to search for Loulan but failed. His description of this place is that evil spirits are often rampant in the desert, hot winds are raging, and pedestrians who encounter them will surely die, and no one will be spared. There are no birds in the sky and no beasts on the ground. Loulan has been buried in the desert. And Lop Nur Lake with abundant water and grass in the past has also become the territory of evil ghost and hot wind.
Why are beautiful things so fleeting? Why is the green grass always fragile? Why can such an evil desert still run rampant and encroach on an ancient city and then weathering a lake? I ask the female corpse. I ask the camel. I ask heaven, I ask earth, I ask Kunlun Mountains, and I ask Kongqi River. I ask the remaining pagodas in Loulan. I ask the traces of colored murals. Everything is silent, only the wind and sand is raging. My Buddha mercy, how come even the sound of temple blocks, chanting, and prayer is also buried?

一束残存的木简。依稀可见的是魏晋时期西域长史府属官和屯田垦边将士所写的文书档案。祖宗们实在想不到,屯垦的丰收给后人留下的是沙漠和废墟!为了种粮,红柳砍光了,胡杨砍光了,芦苇砍光了。女尸的无言是在说还用得着说吗? 3900年前,她的墓坑里有树枝、芦苇、草编的篓筐,那时候有树有草有水。她身上的羊毛和羊皮告诉后人,那时候的罗布泊湖边,饮水的牛羊是悠然自得的,罗布泊里倒映着天上的白云,在夜晚,则是一湖碎了的星光月色,是流动着的湖底的水晶宫殿……女尸的帽子上插着两根雁翎,那时天上的飞鸟也一定和人很亲,它们在湖畔的水草丛中驻足,然后再飞向自由的蓝天……
The remaining inscribed wooden slips show the documents wrriten by Officials of Protectorate of the Western Regions and land reclamation soldiers stationed in the frontier in Wei and Jin dynasties. The ancestors could not have imagined that the harvest of reclamation left deserts and ruins for future generations! In order to grow grain, the rose willows were cut down, the populus euphratica trees were cut down, and the reeds were cut down. The silence of the female corpse shows that everything now makes people speechless. 3900 years ago, there were branches, reeds and straw baskets in her grave. At that time, there were trees, grass and water in Loulan.
The wool and sheepskin on her body shows posterity that at that time, the cows and sheep leisurely drank water by Lop Nur Lake. Lop Nur Lake reflected the white clouds in the sky, and at night, it was a lake of glittering stars and moonlight, like a crystal palace at the bottom of the flowing lake... The two goose feathers inserted in the hat of the female corpse indicate that the birds in the sky must have been very close to people at that time, they stopped in the water plants on the shore of the lake, and then flew to the blue sky of freedom...

一切都不是想象。罗布泊畔的女尸实际上是一幅楼兰当年的风俗图。绿色的丛林。清澈的湖水。飞翔的大雁。丛生的野草。在这一切自然景观的掩映下,是楼兰,是古罗布泊人的居住地,是平静、富足而又充满着宗教色彩的西域风光。当屯垦兴起,绿色渐少,古罗布泊人生活的平静被打破了,可是谁也不知道这最终意味着什么。女尸地下有知,她终于没有弄明白为什么忽然间她曾希望来生转世仍然去耕耘的土地没有了!罗布泊也没有了!她曾多少次在湖边顾影自怜, 娇羞而又自豪地看着湖水中的自己,把雁翎斜插在羊皮小帽上……
Everything is not imagination.The female corpse on the bank of Lop Nur Lake is actually a picture of Loulan in the past with green jungle, clear water, flying geese and clumps of weeds.Under the shade of all the natural landscape, it was Loulan, the residence of the ancient Lop Nur people, and the scenery of the peace and Western Regions was full of religious colors. When the reclamation rose and the green faded, the peace of life of the ancient Lop Nur people was broken, but no one knew what this means in the end. The female corpse knew all this, and she didn't understand why all of a sudden, the land she had hoped to cultivate in the next life was gone, and Lop Nur Lake was also gone. She used to look at herself by the lake, looking at herself in the lake with shame and pride, and sticking the goose feather diagonally into the sheepskin hat...

楼兰,你知道吗?从你被埋葬以后,风沙四时不断。沙漠一天一天在扩大。人类ー天一天在退却。而且,还有人在砍树,把胡杨林当作柴火烧掉。沙漠已经把楼兰的后人赶到了昆仑山下。人们会去昆仑山砍树吗?沙漠会把昆仑山吃掉吗?在沙漠的进逼面前,人类当然不是完全无所作为的。只是我们不要再以征服者的姿态出现,而要以诚挚的善良之心去谅解自然体贴自然,为我们已经作了孽的祖宗赎罪,为我们将来的子孙造福。把真、善、美还给大自然,大自然将会给我们更多的真、善、美!
Loulan, do you know that since you were buried, the wind and sand have been blowing all the time? The desert has been expanding day by day. Human beings have been retreating day by day. Moreover, some people have been cutting down trees and burning the populus euphratica trees as firewood. The desert has driven Loulan's descendants to the Kunlun Mountains. Will people go to Kunlun Mountains to cut down trees? Will the desert devour the Kunlun Mountains? In the face of the advance of the desert, human beings are certainly not completely inactive. We should no longer appear as conquerors, but understand nature with sincere kindness to atone for our ancestors who have committed iniquity, and to benefit our future descendants. Restoring nature with truth, goodness and beauty, and nature will give us more truth, goodness and beauty!

河北与内蒙古交界处的塞罕坝林场,坝上草原。这一片90万亩的森林4亿棵树,集结在塞外,那么年轻那么朝气蓬勃。与森林相邻的草原上牧草青青,黄羊无所顾忌地飞跃而去,鸽子花、断肠草、喜鹊花、虞美人这些美丽的小花与高大的落叶松、樟子松、云杉、水杉ー起生活着,共同享受着阳光和空气,以及从滦河源头流出的汩汩清水。白天,我第一次看见天那么蓝。夜晚,我第一次看见月亮那么大、星星那么亮。更使我震惊的是,这是一片人造森林。也就是说这90万亩林地在造林之初, 是ー锹ー锹挖出来的;这4亿棵树是在30个年头里一棵ー棵种下去的。为了这ー片森林,先是1956年创建小型林场的近百人,到现在的1584人,从住“干打垒”开始,每年大雪封山8个月,日夜与树木做伴哺育而成的。林场的工人说:谁不怕苦呢?人要不去侍弄树树就长不起来,要是没有这一片森林,坝上草原就保不住,滦河源头没有了森林和草原,水土流失势在必然,风沙淹没北京和天津不过是迟早而已。既然不可能大家都去北京登龙庭、做大官、享清福、遛弯子、提鸟笼,“那就我们在这里干吧,苦是绝对的,乐也有,看着这一片森林闻着这清香,人舍不得树,树也舍不得人” !
On the border between Hebei and Inner Mongolia, there is the Saihanba Forest Farm and the grassland in Saihanba. This 900,000-mu forest with 400 million trees is so young and vigorous. On the grassy grassland adjacent to the forest, Mongolian gazelle leap freely, and the beautiful flowers of Davidia involucrata Baill, graceful jessamine herb, magpie flower and corn poppy live together with the tall larch pine, pinus sylvestris, spruce and metasequoia glyptostroboides, enjoying the sunshine and air together, as well as the gurgling water flowing from the source of Luanhe River. During the day, for the first time I saw the sky so blue. At night, for the first time I saw the moon so big, the stars so bright. What shocked me even more was that the Saihanba Forest is a man-made forest. That is to say, the 900,000 mu of forest land was dug out by the spade at the beginning of afforestation and these 400 million trees were planted one by one over 30 years. At first, there were nearly 100 people who set up small forest farms in 1956. And now there are 1,584 people work for the forest. All of these people lived in loess houses when the mountain was closed by heavy snow for eight months, and spent their days and nights with trees and nursed them. The workers of the forest farm said, " Who is not afraid of hardship? Without man's help, trees would not grow. Without the forest, the grassland would not be preserved, and without the forest and grassland at the source of the Luan River, soil erosion would be inevitable, and it would be only a matter of time before the wind and sand flood Beijing and Tianjin. Since it is impossible for everyone to go to Beijing to be the emperor or a high-ranking official, and to enjoy lifes, take a walk, and walk birds, then we work here. Suffering is inevitable in work, but there is also happiness. Look at this forest and smell the fragrance, you will find that people can not bear to give up trees, and trees also can not bear to give up people!"

我走在森林中间,在这绿色王国里我必须小心翼翼地走路,唯恐损害了这林中有的还只是刚刚长大的像孩子一般稚嫩的小树。林中没有风,比站在坝上草原温暖多了。厚厚的落叶,拨开落叶,还能见到久远年代留下的残存的树根,半已枯朽半已风化,却留着这点痕迹在这新生的林中不肯离去。场长告诉我,在清朝康熙年间这里还是一大片原始森林,1690年,木兰秋幸时康熙曾策马从承德行宫来这里射鹿。道光年间清政府为了增加财政收入开始砍伐,到清朝没落时这一片原始森林已荡然无存,ー个连栋梁也不要的皇朝也就不复存在了。
In the green kingdom of the forest, I had to walk carefully to avoid damaging the trees as fragile as children in the forest. There was no wind in the forest, much warmer than standing on the grassland. Moving the thick fallen leaves in the forest aside, there were remnants of the roots left many years ago, half withered and half weathered, but they still kept this trace in this newborn forest and refused to leave.
The director of the forest farm told me that during the Kangxi period of the Qing Dynasty, it was still a large primeval forest, and in 1690, during a hunting event, Emperor Kangxi came here on horseback from the Chengde Palace to shoot deer. In the reign of Emperor Daoguang, the Qing government began to cut down trees in order to increase its fiscal revenue. By the time of the decline of the Qing Dynasty, this primitive forest had disappeared. And the Qing Dynasty that did not even cherish the roof trees ceased to exist.

1957年筹建小型林场时,坝上草原已经开始退化,原始森林消失之后的天气、温度的变化,使很多飞禽走兽哀鸣着离去,在流浪中寻找不为人知的新的归宿……场长说:“有了森林,一切都回来了,飞的走的开花的不开花的!”这90万亩森林使河北、内蒙古的一大片地域处于绿色的保护之下,草原、耕地、乡村、城镇。风沙被锁在远处,在绿色发达时它们也只好后退!
In 1957, when the small forest farm was prepared, the grassland had already begun to degenerate. The change of weather and temperature caused by the disappearance of the primitive forest made many birds and animals leave whining and look for a new home in the wandering.
"With the forest, everything comes back, including flying animals, walking animals, flowering plants and non-flowering plants," said the director.
This 900,000 mu of forest has protected a large area of Hebei and Inner Mongolia, including grasslands, arable land, villages and towns. The wind and sand were blocked in the distance, and they had to retreat when the green developed!

夜晚,这里的秋风已经是寒冷的了,我裹着场长借给我的棉大衣,信步走去看滦河源头。那是ー处方圆不过十多米的水坑,水声淙淙不绝。我把手伸到水里,冰凉而清爽,深不过尺许,而更深处的地层中的奥秘却是无法探测的了。我的周围是无边的草原,那高高耸立起的一片梦ー样的黑色是森林,这月上中天的时候,草与树正在承接着天上的露水……我曾经感叹过:引滦入津的工程已经载入史册,可是那些保护滦河源头的人呢?那些种植了 4亿棵树木的人呢?那些造出了森林的人呢?
At night, the autumn breeze here was already cold, and I wrapped myself in the cotton coat lent to me by the director and walked to see the source of the Luan River. It was a puddle with a diameter of more than ten meters with endless sound of water. I put my hand into the water, which was cold and refreshing, no more than several feets deep, but the mysteries in the deeper strata could not be detected. I was surrounded by boundless grasslands, and the towering dream-like blackness is the forest. When the moon rose in the middle of the sky, grass and trees were receiving the dew from the sky. I once lamented that the project to divert the Luan River into Tianjin has gone down in history, but what about those who protect the source of the Luan River? What about the people who planted 400 million trees? What about those who made the forest?

在中国,有砍树的也有种树的。砍树的人要比种树的人多得多。种树要比砍树难得多。砍树带来的祸害多。种树带来的福音多。这些道理之简单接近于小学一年级算术课本中的“ 1 +1 =2 ”。然而,我们总是不会演算。
In China, there are people who cut down trees and people who plant trees. Many more people cut down trees than plant them. Planting trees is much harder than cutting them down.
Cutting down trees brings many disasters. Planting trees brings many blessings. These truths are as simple as one plus one equaling two in a first-grade arithmetic textbook.
However, we even can't calculate such a simple formula.

这是一群面对着沙漠与黄河进逼的科技工作者,常年在这里工作的只有五个。吐鲁番自古就有“火州”之称,一年中气温高达35マ的有100天,高于40マ的酷热有40天。大风、高温、干旱形成了异常剧烈的风沙流,风沙袭来,禾苗一概被埋没, 井渠顿时消失,房屋也能轻而易举地被推倒,人们望沙兴叹节节后退。在这儿治理沙漠确实是不同寻常的,几乎是无望的,因为沙漠实在太辽阔了,黄风实在太猛烈了,那种干燥那种窒息那种荒凉只使人想起死亡和地狱。1973年,治沙站在寸草不生的沙地上种20000棵胡杨树,结果只活了 1棵,这也就是说在这一片沙漠瀚海中,对于树木来说生的机会是1/20000 !沙漠实在想不到的是,这五个科技工作者和他们的同伴一起,在沙窝里一蹲五年,寻找能与大漠黄风抗衡的先锋树种,又摸索出了以坎儿井冬季存水为灌溉水源的方法,到!980年时便奇迹般地在沙海中种出了 5000亩沙拐枣灌木林。5000亩树木! 5000亩绿色!对于吐鲁番的昨天来说,这是痴人说梦一般的天文数字呀！
There are a group of science and technology workers facing the desert and the Yellow River, and only five of them work here all year round. Turpan has been known as the "Fire State" since ancient times, with 100 days of a year when the temperature is as high as 35 °C, and 40 days when the temperature is higher than 40 °C. Strong wind, high temperature and drought have formed an unusually violent sandstorm flow. When the sandstorm stroke, the seedlings were buried, the wells and canals disappeared immediately, the houses could be easily pushed down. Therefore, people could only sigh at the sand helplessly and retreat. It was indeed unusual, almost hopeless, to control the desert here, for the desert was so vast, the yellow wind so violent, and the dryness, the suffocation, the desolation only reminded one of death and hell. In 1973, the sand control station planted 20,000 populus euphratica trees on the barren sand, but only one survived. That is to say, in the desert, the chance of survival for trees is 1/20,000!
What the desert really did not expect was that these five scientific and technological workers and their companions spent five years in the desert finding a pioneer tree species that could compete with the yellow wind of the desert, and exploring a way to use groundwater storage in winter as an irrigation water source. By 1980, they miraculously planted 5,000 acres of sand jujube shrubs in the sea of sand. These 5,000 acres of trees, 5,000 acres of green, is an astronomical amount for Turpan in the past!

此外,还有一座占地200亩的沙漠植物园,有沙漠植物145种,植物园已向和田、石河子、伊犁、内蒙古、甘肃推广固沙植物1〇余种,提供苗木100万株。也就是说,在科学和知识分子的献身精神面前,会有更多的绿色出现,这也是人类唯一可以从沙漠的进逼中挣脱的希望之所在。客观地说,这样的希望得来何等不易,而我们面临的巨大的困惑却是:制造沙漠的人远比治理沙漠的人多得多!
In addition, there is a desert botanical garden covering an area of 200 mu, with 145 species of desert plants. The botanical garden has promoted more than 10 species of sand-fixing plants to Inner Mongolia, Gansu and Xinjiang including Hotan, Shihezi and Yili, providing 1 million seedlings. In other words, the dedication of intellectuals will bring more green, and it is the only hope that mankind can break free from the advance of the desert.
Objectively speaking, such hope is hard-won, but the great confusion we face is that there are far more people who make deserts than control them!

林中散步
Walking in the Forest

我走在天目山的森林中。我的思绪是纷乱的,从罗马俱乐部、林赛科学院,一直到黄河故道的昔日与今日,楼兰和玛雅文化还有罗斯福总统,中国的森林大火,黑龙江的痘猪肉,促使罗斯福制止砍伐的报纸和记者,不让进入大兴安岭的中国的作家,开大会做报告哼哼哈哈不知所云的人,大熊猫呼救森林告急,长江和黄河里日夜奔流着中华民族的血液
Walking in the forest of Tianmu Mountains, I thought of many things, from the Club of Rome, the Lindsay Academy of Sciences, to the past and present days of the Yellow River, Loulan and Mayan culture and President Roosevelt, China's forest fires, the pork containing parasite larvae in Heilongjiang, the newspapers and journalists who prompted Roosevelt to stop the felling, the Chinese writers who were not allowed to enter Daxing'an, the people who did not know what they were talking about when giving a report at the conference, the giant pandas calling for help in the forest, the blood of the Chinese nation flowing day and night in the Yangtze River and the Yellow River...

一片飘落的枫叶。森林中的日历告诉我:今天是1987年10月20日。晚上,《新闻联播》之后的一个很受欢迎的节目是:《历史上的今天》。这是ー个多事的世界,我们继承的是多事的历史,而正在创造的也是多事的现实。每ー天都值得纪念值得回顾。五大洲四大洋。战争。灾害。政治上的风云人物,生生死死。超级大国,核爆炸,火箭登月。军事政变。争权。争利。上台下台。明杀暗杀。上了台的被人赶下台,赶下台的想再上台。学生示威,工人罢エ。大熊猫交配。埃塞俄比亚灾情日益严重,举着空碗的不再走得动路的黑人孩子正用他们愈来愈陌生的、恍惚的目光看着这无论如何也看不透的世界……
等等,不一而足。
A falling maple leaf, the calendar in the forest, tells me that today is October 20th, 1987. In the evening, a popular program after News Broadcast is Today in History.
This is an eventful world. What we are inheriting is eventful history, and what we are creating is also eventful reality. What happened every day are worth remembering and recalling, such as five continents and four oceans, wars, disasters, political figures, superpower, nuclear explosions, rockets landing on the moon, military coups, fight for power and profit, rise and fall, open murder and assassination, People who are constantly struggling in the political arena, student demonstrations and workers' strikes, mating of giant pandas, the growing disaster in Ethiopia, the black children who are holding empty bowls and no longer walking looking at this world that they cannot see through with their increasingly strange, trance-like eyes and so on.

有没有被人类忘却的纪念?或者竟是被人类抹杀的纪念?史前文明中无与伦比的光辉的里程碑一4亿2000万年前由海洋出发的植物第一次登陆,开创了地球上不再荒芜一片的绿色新纪元ーー为人类奠定了可以生存、发展的最好的环境。遗憾的是随着一次又一次技术革命浪潮的冲击,对生态环境的破坏日甚一日,森林因为其木材的价值大而最先遭到破坏。那么,人类是想让地球回到植物登陆以前的荒芜中去吗?
Is there a memory forgotten by mankind or erased by mankind? An unparalleled milestone in prehistoric civilization-- the first landing of plants from the ocean 420 million years ago ushering in a new green era in which the earth is no longer barren – laid the best environment for human beings to live and develop. Unfortunately, the impact of the technological revolution is increasingly damaging the ecological environment, and the forest is the first to be destroyed because of the value of its timber.
So, do humans want to return the Earth to the barrenness before the plants landed?

正如罗马俱乐部所指出的那样,在目前这个人类的全球王国时代,人类的知识在不断扩展,知道的事情越来越多,但是对于自己生存环境的业已变化却又知之甚少。这是近乎自杀性的无知!而同时,如同托夫勒所言,关于今日之世界上的科学和技术的发展及它的负效应,“可以毫不夸张地说,从来没有任何ー个文明,能够创造出这种手段,能够不仅摧毁ー个城市,而且可以毁灭整个地球。也从来没有整个海洋面临中毒的问题。由于人类贪婪或疏忽,整个空间可以突然一夜之间从地球上消失。从未有开采矿山如此凶猛,挖得大地满目疮痍。从未有过头发喷雾剂使臭氧层消耗殆尽,还有热污染对全球气候造成巨大影响” 。
As the Club of Rome has pointed out, in the age of the global kingdom of mankind, as human knowledge expands, people know more and more but know little about the changes in their living environment, which is almost suicide idnorance. At the same time, as Toffler put it, with regard to the development of science and technology in today's world and its negative effects, "it is no exaggeration to say that no civilization has ever created such means, capable of destroying not only cities, but the entire planet. Nor has the entire ocean ever faced the problem of poisoning. Due to human greed or negligence, entire spaces can suddenly disappear from the earth overnight. Mining has never been so ferocious, digging the earth devastated. No hair spray has ever depleted the ozone layer, and heat pollution has had a huge impact on the global climate."

托夫勒是危言耸听吗?不是!看ー看绝对是不完全统计的1987年的中国和世界的灾难——早春,西欧为严寒和风雪困扰。中国干旱。兴安岭特大火灾。希腊夏天高温,无处躲藏的人想方设法寻找水和树。
孟加拉国洪水泛滥。哥伦比亚塌方。海湾风云变幻,战火不断。秋天,中东地区接连发生洪水、风暴、地震等自然灾害。战火不断的黎巴嫩贝卡东部地区暴风时速达113公里。埃及连降大雨,威胁着阿斯旺大坝。世界的各个角落都在惊呼:地球变了！气候反常了！
Is Toffler an alarmist? No! According to incomplete statistics, many disasters occurred in China and the world in 1987.
In early spring, Western Europe was plagued by cold and snow.
There was a drought in China. The Xing 'anling catastrophic fire broke out. In Greece, the summer was hot, and people with nowhere to hide tried to find water and trees.
Bangladesh was flooded. There was a landslide in Colombia. The Gulf was in a state of flux, and wars are constantly raging. In the autumn, natural disasters such as floods, storms and earthquakes occurred in the Middle East. Torrential winds reached 113 kilometers per hour in the eastern Bekaa region of Lebanon, where fighting continued.
Heavy rains in Egypt threaten the Aswan Dam. Every corner of the world is shocked that the earth has changed and the weather is abnormal.

我问森林,森林沉默。我想起了 1853年6月,新英格兰的植物学家和荒野考察家亨利・戴维・索罗的一段话:“如果一个人由于热爱森林而在林子里散步,消磨他的光阴,他将被看作是ー个游手好闲的人;但是如果他作为ー个投机者,整天在森林里砍掉那些树木, 却会被认为是勤劳和有魄力的一让大地提前变光头!”
I asked the forest, but the forest was silent.I am reminded of a passage in June 1853 written by Henry David Thoreau, an American botanist and wilderness explorer that "If a man spends his time walking in the forest because he loves it, he will be regarded as a wanderer; But if he, as a speculator, cuts down those trees in the forest all day, he will be considered industrious and courageous to make the earth bald in advance!"

恩格斯的话要更直截了当ー些,他说:“美索不达米亚、希腊、小亚细亚以及其他各地的居民,为了想得到耕地,把森林都砍光了,但是他们梦想不到,这些地方今天竟因此成为荒芜不毛之地,因为他们使这些地方失去了森林,也失去了积聚和贮存水分的中心。”恩格斯所说的美索不达米亚平原,即是笔者在前文写过的古巴比伦文明的发祥地。这个文明是如何毁灭的,恩格斯的记载已颇为形象了。先人们归去已很久了,可是在任何一片深林中都埋着他们先前说过的话,静静地在林中倾听,你ー定能听见。
Engels put it more bluntly that the inhabitants of Mesopotamia, Greece, Asia Minor, and other places cut down all their forests in order to obtain arable land, but they could not have dreamed that these places would become barren today because they have deprived these places of forests, which are the centers for accumulating and storing water."
The Mesopotamian plain mentioned by Engels is the birthplace of the Ancient Babylonian Civilization mentioned by the author in the previous chapter. Engels' records have clearly shown how this civilization was destroyed. It has been a long time since the ancestors left the world, but what they said before are buried in any deep forest, which can be heard today.

不要以为森林就是树木,森林是ー个世界。在这个世界里有各种植物各种昆虫各种飞禽走兽还有地底下埋着的石炭纪森林变成的煤块。在这个同样有高有低有大有小的立体的世界里,树木是绿色大厦的巨大的“柱子”,其他森林生物大半悬挂在这些“柱子”上,高矮的层次使森林世界变得更加深远,无声和宁静则是生命长久的最好的标志,粗糙的树皮包容着极为精细的树木的细胞结构以它的不可思议的为了生存、生长和繁殖而采用的工作方法。森林中常见的杜鹃和绣球花使人想起洞开的窗户、阳台上的鲜花,那些小鸟如同是这个世界的宠儿,也是不倦的歌者,而狮吼虎啸是捍卫这绿色世界的庄严、肃穆及力量的象征。从山外走进山里走进森林,就像跨越了两个世界的界线,树木给生命创造的无比优越的一切光是用脚就能感到一再也没有这样又松又软的土壤了!潮湿而有弹性。深深地呼吸, 疲劳顿消,在树木的清香中心脏更加舒畅、平和,同样的血液常给你更多的活力、更多的想象,你会情不自禁地想到诗歌、音乐与油画。森林里不会有大风,绿色的树冠、树枝ー层ー层地阻挡着,只有小风像孩子的手从你的身上抚摩而过,开始你只听雨声而不见雨滴,只有当叶子湿透时,水オ会滴下,其中的一半却永远也到不了地面。
Don't think that forests are trees, forests are a world where there are all kinds of plants, all kinds of insects, all kinds of birds and animals, and coal lumps from Carboniferous forests buried in the ground. In this three-dimensional world, trees are huge "pillars" of green buildings, and most of other forest creatures hang on these "pillars", and the high and low layers make the forest world more profound. Silence and tranquility are the best signs of longevity, and the rough bark contains the extremely fine cellular structure of the tree with its incredible working methods for survival, growth and reproduction. The azaleas and hydrangeas common in the forest remind people of the open windows, and the flowers on the balcony. The birds are like the darling of the forest world, but also tireless singers. And the lion's roar is a symbol of strengh and solemnity to defend this green world. Walking into the forest from outside the mountain is like crossing the boundary between two worlds, and all the incomparable superiority that trees create for life can feel with your feet-- there is no such loose and soft soil that is wet and elastic anywhere else. Breathe deeply and fatigue will disappear because the heart feels more comfortable and peaceful in the fragrance of the trees, and the same blood often gives you more vitality and more imagination so that you can't help but think of poetry, music and painting. With the green canopy and branches blocking layer by layer, there will be no strong wind in the forest, only a small wind like a child's hand caressing your body. At first you only hear the rain but don't see the raindrops. Only when the leaves are wet, the water will drip down, half of which will never reach the ground.

森林,这是ー个多么平静多么含蓄多么富有的艺术世界!我们有了更多的森林,我们还怕风还怕雨吗?森林不仅使地球美丽,更使地球冷暖适度。是森林的绿色冠冕,是森林的盘根错节给了土地给了人类温存和安全。也蕴含着想象和神话……然而,森林毕竟不是铜墙铁壁,在远处,每ー棵树的被盗伐,这里的树木都会颤抖,更多的落叶飘到了林地上。
The forest is a peaceful, subtle and rich art world! With more forests, are we still afraid of wind or rain? Forests not only make the earth beautiful, but also make the temperature of the earth suitable. It is the green crown of the forest and the roots of the forest that give tenderness and security to land and mankind. And there is also imagination and myth in the forest world. However, forests are not copper walls after all. In the distance, every time a tree is cut down, other trees here tremble, shaking off more leaves to the woodland.

还有无度的往地心深处的开掘。几个常规的数据:矿井的深度一般3-4千米。采矿场深1300米。有些钻井为10千米。全世界一年开采的煤为39亿吨、石油26亿吨、铁矿石35亿吨,矿床采矿总量超过200亿吨,同时疏松的脉岩高于以上数字的3倍!人类在农业生产过程中迁移的土壤为3000立方千米。森林被砍伐之后一年剥蚀的土壤为70亿吨!可以毫不夸张地说,地壳正变得越来越薄!我们的脚下到处是陷阱!
There are also endless diggings deep into the center of the earth. There are several conventional data. Mines are usually 3-4 kilometers deep.
Stopes are 1300 meters deep. Some drill wells are 10 km deep. The world mines 3.9 billion tons of coal, 2.6 billion tons of oil and 3.5 billion tons of iron ore a year. The total amount of mining in the deposit exceeds 20 billion tons, and the number of loose veins is more than 3 times the above figure. 3,000 cubic kilometers of soil are transported by humans during agricultural production. 7 billion tons of soil are eroded a year due to deforestation. It is no exaggeration to say that the earth's crust is getting thinner. There are traps everywhere under our feet.

同样可以毫不夸张地说,在失去森林的保护之后,地球顿时变得脆弱、郁郁寡欢,甚至有点神经质,易于动怒,因为地球自身的失落,地球上的居民你能心平如镜吗?你能怡然自得吗?你能自强不息吗?你能永保平安吗?1974年,西德科学家乌・希普克把地球比作一艘宇宙航船,进而还提出:“地球这个宇宙航船还能有救吗?”希普克说:“在人类宇宙航船一地球一号上,现有36亿乘客,载有5万亿兆吨空气和13亿立方千米的水,其中只有2%是淡水。地球一年的运转速度为每秒 30千米,每年航行10亿千米。它在长期的漂泊中第一次明显表露出死亡危险的征兆。航船负荷过重,一半乘客在挨饿,生命攸关的储备已接近枯竭。”对于希普克的这种地球未来命运的理论,全世界众说纷纭。笔者却以为作为ー个科学家,他发出的警告是真实的而且是及时的。
It is also no exaggeration to say that after losing the protection of the forest, the earth suddenly became fragile, depressed, even a little neurotic and easy to get angry. In the face the loss of the Earth itself, can you remain indifferent? Can you feel comfortable? Can you keep improving? Can you be safe forever?
In 1974, the West German scientist U Hippek compared the Earth to a spaceship, and then asked, "Can the earth, a spaceship, be saved?"
"There are 3.6 billion passengers on board the human spacecraft Earth-1, with 5 trillion trillion tons of air and 1.3 billion cubic kilometers of water, only 2% of which is fresh water. The earth moves at 30 kilometers per second and travels 1 billion kilometers a year. For the first time in its long wandering, it clearly shows signs of the danger of death. The ship is overloaded, half the passengers are starving, and the vital reserves are near exhaustion," said Hippek.
There are different opinions all over the world about Hippek's theory of the future fate of the earth. But the author think that he, as a scientist, gives a real and timely warning to people.

宇航员在空中拍摄的照片生动地展示出地球确实是一艘宇宙飞船,它哺育了人类。截至1987年,地球上的人口已经超过了 50亿！然而,这个小小的星球上的空间并不是无限而是有限的,它所给予人类的资源同样也不是无限而是有限的,这也就决定了:它的承受力是有限度的,它的被索取的能力也是有限度的。它可以献出,而且已经献出了那么多的资源和财富,然而它也需要爱护,需要补充,需要属于它自身的休养生息。超载、超负荷的运行的惨痛教训已经由不久前菲律宾海难事件被空前地证实了。一艘客轮、一艘油轮;客轮上载有超负荷的1000多人,油轮上是8800桶原油; 海上风平浪静,两船相撞了！相撞起火,原油在海上起火,火球不断地腾空飞去,客轮上的人纷纷落水,在海上在原油燃起的火焰中被活活烧死。两艘船都声称有防撞装置,那么多的人死了,观察家却惶惑于找不到肇事者! 谁之罪?
Photographs taken by astronauts in space vividly showed that Earth is indeed a spaceship that feeds humanity. As of 1987, the population of the planet has exceeded 5 billion!
However, the space on this small planet is not infinite but finite, and the resources it gives to human beings are also not infinite but finite, which determines that its endurance is limited, and its ability to be claimed is also limited. It can give, and has given so many resources and wealth, but it also needs love, it needs to be replenished, and it needs its own recuperation. The painful lesson of overloading operation has been confirmed by the recent shipwreck in the Philippines. There was a passenger ship carrying over 1,000 people and an oil tanker carrying 8,800 barrels of crude oil. On the calm sea, the two ships collided and caught fire, and the fireball continued to fly into the air. People on the passenger ship fell into the water one after another, and were burned alive in the flames of crude oil at sea.
Both ships claimed to be equipped with anti-collision devices. So many people died, but the investigators were confused that they could not find the perpetrator! Who is to blame?

海上的轮船如此,天上的飞船呢?还是以森林为例,有计划的间伐和择伐,有计划的种植烧柴用林,等等,我们的林业部门都有过详尽的安排,《森林法》也是周密的,保护森林的呼声已经日益高涨,问题只是:有很多人、很多相关的官员对此却不以为然,滥伐的消息每天都在传来,人类共同的资源,应该属于子孙的财富,或者被惊人地挥霍、浪费,或者被掠夺进ー些人的腰包里。而新技术革命所带来的各种废气、污染在毒害人类的同时也使地球面临着窒息的困境!
Ships at sea have already paid a terrible price for overloading, so what about spaceships in the sky? Taking forests as an example, China's forestry departments have made detailed arrangements for protecting forests, including planned thinning and selective felling, planned planting of forests for burning firewood, and so on. The Forest Law is also thorough, and the call for protecting forests has become increasingly loud. The problem is that there are many people and many officials who do not take it seriously and that the news of deforestation comes every day. The common resources of mankind that should belong to future generations are either squandered and wasted astonishingly, or plundered for personal benifits. And the various exhaust gases and pollution brought about by the new technological revolution not only poison human beings, but also make the earth face the dilemma of suffocation.

人都说很累,殊不知伤痕斑驳的地球更累!人都说孤独,殊不知独往独来的地球更孤独!地球给了我们那么多,我们给了地球什么?我们每ー个人都只有一个母亲,人类共有一个地球。什么时候,人类世界能少一点强权,少ー点争斗,少ー点厮杀,而把地球当作是ー个古朴的自然村,人类中的每一个成员都是普通的村民,小心翼翼地爱护着属于人类的这个自然村的一切?人的一生是短暂的,生命的延续除了生命自身的能力外,还有赖于生存环境的改善。我听见了从世界各个角落传来的呼唤:救救面临危机的全球热带雨林！
People say that they are very tired, but they don't know that the scarred earth is even more tired. People say they are lonely, but they don't know that the earth is even more lonely. The earth has given us so much, but what have we given the earth?
Each of us has only one Mother, and human beings share one earth. When can human beings be less powerful, less fighting, and treat the earth as a quaint natural village, where every member of mankind is an ordinary villager, carefully loving everything in this natural village that belongs to mankind?
Human life is short, and the continuation of life depends on the improvement of the living environment in addition to the ability of life itself.
I heard the call from all corners of the world that save the global tropical rainforest in crises.

由印度政府倡导的、从20世纪50年代开始的商业性伐木,使喜马拉雅山的森林减少了 40%,世界屋脊本来是要显得更为年轻ー些的。不仅如此,北方邦的灌溉工程不得不下马ーー面对着每年60亿吨被冲走的地表的肥土,谁也无计可施。孟加拉国发大水,成千上万的人民死于洪灾……在中美洲,从1961年至1978年,39%的森林被砍光变成牧场。在巴西大量伐木用作化铁炉燃料,一度雄浑茂密的大西洋雨林一可爱的并且愈来愈稀少的灵长类动物的老家ーー已减少到只剩下几座小林子的地步！在中非和东非的森林地带,能采集的柴薪急剧减少,迫使日益增多的居民吃生的食物度日。也许这是ー个明确无误的提醒:人类将森林砍伐殆尽之日,便是新的茹毛饮血的年代的开始！
Commercial logging, initiated by the Indian government since the 50s of the 20th century, has reduced the forests of the Himalayas by 40%, and the roof of the world would have looked younger. In addition, irrigation projects in Uttar Pradesh had to be dismantled. Faced with the 6 billion tons of fertile soil washed away every year, no one could do anything. Thousands of people died in floods in Bangladesh. In Central America, 39 per cent of forests were cleared to pasture between 1961 and 1978. In Brazil, where timber was felled for cupola fuel, the once lush Atlantic rainforest, home to lovely and increasingly rare species of primates, has been reduced to a few small forests! In the forests of Central and East Africa, the amount of firewood available has plummeted, forcing a growing number of people to eat raw food to survive.
Perhaps this is a clear reminder that the day when humans cut down all the forests, is the beginning of a new era of savage.

人类的进步是参差不齐的,文明的积累所经历的是水滴石穿一般的岁月与艰难,而人类的破坏却是步调一致的,并且有着明确的目标,比如滥伐森林、猎杀动物,等等！我在这片森林里,感到了森林的颤抖！我不再是个轻松的散步者。我的心和我的脚步都是沉重的。我为自己羞愧！我为人类羞愧！在这人类的世界里,多少聪明才智,多少金钱财富,被用于强权、霸权、征战和人与人之间的互相毁灭上。
对人如此,何况对树对草对鸟对自然?
Human progress is uneven, the accumulation of civilization has experienced years and hardships, while human destruction is in step with clear goals such as deforestation, hunting animals, and so on! I feel the trembling of the forest. I'm no longer a relaxed walker. My heart and my steps are heavy. I'm ashamed of myself! I'm ashamed of humanity!
In this human world, much wisdom and much wealth is used for power, hegemony, and mutual destruction between people. Humans are so vicious to other people, and even more vucious to trees, grass, birds, and nature.

据联合国环境规划署估计,从1986年起到20世纪末,全球防治沙漠化所需的费用为900亿美元,平均每年60亿美元,而目前全世界每年的军费开支高达8000 亿美元。也就是说人类正以130倍的差距,勇敢而迅猛地互相冲杀轰炸从事破坏人类环境的事业!我走出森林,我知道总要回到群楼中间,一身灰色望着满目灰色。可是,我仍要在地球上放号一无论我的声音是多么细小一伐木者,醒来!
Human progress is uneven, the accumulation of civilization has experienced years and hardships, while human destruction is in step with clear goals such as deforestation, hunting animals, and so on! I feel the trembling of the forest. I'm no longer a relaxed walker. My heart and my steps are heavy. I'm ashamed of myself! I'm ashamed of humanity! In this human world, much wisdom and much wealth is used for power, hegemony, and mutual destruction between people.
Humans are so vicious to other people, and even more vucious to trees, grass, birds, and nature. According to estimates by the United Nations Environment Programme, from 1986 to the end of the 20th century, the cost of global desertification prevention and control was $90 billion, an average of $6 billion per year, but at present, the world's annual military expenditure is as high as $800 billion. That is to say, with the gap of 130 times, human beings are bravely and rapidly killing and bombing each other resulting in the destruction of the human environment. I walk out of the forest, knowing that I would always be back in the middle of the buildings. But no matter how small my voice is, I still want to shout on earth--Loggers, wake up!

(Originally published in New Observation, Vol. 2, 1988)

（原载《新观察》1988年第2期）