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20220630 Culture 7

2022-07-06T09:30:50Z

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*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Feng Zhiwei [冯志伟]. 2018. Parallel Development of Machine Translation and Artificial Intelligence [J]. Journal of Foreign Languages 41(06):35-48. [机器翻译与人工智能的平行发展，外国语]

Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

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Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

Liang Jie[梁洁]. 2020. The Impact of Artificial Intelligence on the Translation Industry[J]. [人工智能对翻译行业的影响.家庭科技,2020(10):17-18]

Peng Bing&Hu Jingpu&Liu Huaiyuan [彭炳,胡景谱,刘怀远]. 2021. A SWOT Analysis of Human Translators in Translation Industry Under the Background of Artificial Intelligence[J]. Journal of Changsha University 35(06):93-98. [人工智能背景下人类译者在翻译行业中的SWOT分析，长沙大学学报]

Saisai Zheng&Shengwen Zhu. 2020. A Study of Computer Aided Translation Based on Artificial Intelligence Technology [J]. J. Phys.: Conf. Ser. 1646 012127.
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Wang Huashu&Li Zhi [王华树,李智]. 2019. A Survey on the Application of translators’ translation technology in the Era of Artificial Intelligence: Present situation, Findings and Suggestions [J]. Technology Enhanced Foreign Language Education (06):67-72. [人工智能时代笔译员翻译技术应用调查——现状、发现与建议，外语电化教学6]

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

===6.1.1===

Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

1Translation Status and Strategies
Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.
These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

===
Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:27:38Z

Tuo Shumei: /* Introduction */

Back to course homepage: [[Chinese_Language_and_Culture_2022]], back to final exam paper overview: [[20220630_Culture]]

==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Feng Zhiwei [冯志伟]. 2018. Parallel Development of Machine Translation and Artificial Intelligence [J]. Journal of Foreign Languages 41(06):35-48. [机器翻译与人工智能的平行发展，外国语]

Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

Https://en.wikipedia.org/wiki/Artificial_intelligence.

Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

Liang Jie[梁洁]. 2020. The Impact of Artificial Intelligence on the Translation Industry[J]. [人工智能对翻译行业的影响.家庭科技,2020(10):17-18]

Peng Bing&Hu Jingpu&Liu Huaiyuan [彭炳,胡景谱,刘怀远]. 2021. A SWOT Analysis of Human Translators in Translation Industry Under the Background of Artificial Intelligence[J]. Journal of Changsha University 35(06):93-98. [人工智能背景下人类译者在翻译行业中的SWOT分析，长沙大学学报]

Saisai Zheng&Shengwen Zhu. 2020. A Study of Computer Aided Translation Based on Artificial Intelligence Technology [J]. J. Phys.: Conf. Ser. 1646 012127.
Wang Ximing [王希铭]. 2021. On the Relationship between Machine Translation and Human Translation in the Age of Artificial Intelligence Machine Translation [J]. Technology Wind(36):73-75. [论人工智能机器翻译时代下机译与人译之关系，科技风36]

Wang Huashu&Li Zhi [王华树,李智]. 2019. A Survey on the Application of translators’ translation technology in the Era of Artificial Intelligence: Present situation, Findings and Suggestions [J]. Technology Enhanced Foreign Language Education (06):67-72. [人工智能时代笔译员翻译技术应用调查——现状、发现与建议，外语电化教学6]

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Zhai Qiyu [翟琦雨]. 2019. Discussion on the Influence of Artificial Intelligence on Translation Industry and Suggestions [J]. Modern Business Trade Industry 40(09):178-179. [人工智能对翻译行业的影响和建议探讨，现代商贸工业]

Zhang Yining&Xu Linhao [张一宁,徐林熇]. 2019. Reflections on Machine Translation in the Context of Artificial Intelligence [J]. Journal of Changchun University of Science and Technology(Social Sciences Edition) 32(03):90-94. [人工智能背景下对机器翻译的思考，长春理工大学学报 (社会科学版)]

===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

===

===5.3Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

===6,1Translation Status and Strategies
Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===
Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

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20220630 Culture 7

2022-07-06T09:24:51Z

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*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
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*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

Https://en.wikipedia.org/wiki/Artificial_intelligence.

Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

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Peng Bing&Hu Jingpu&Liu Huaiyuan [彭炳,胡景谱,刘怀远]. 2021. A SWOT Analysis of Human Translators in Translation Industry Under the Background of Artificial Intelligence[J]. Journal of Changsha University 35(06):93-98. [人工智能背景下人类译者在翻译行业中的SWOT分析，长沙大学学报]

Saisai Zheng&Shengwen Zhu. 2020. A Study of Computer Aided Translation Based on Artificial Intelligence Technology [J]. J. Phys.: Conf. Ser. 1646 012127.
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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===5.3Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

===6,1Translation Status and Strategies
Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===
Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:22:29Z

Tuo Shumei: /* 6.1..1Translation Status and Strategies */

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*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
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===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

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Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===5.3Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

===6,1Translation Status and Strategies
Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===6.1Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:21:44Z

Tuo Shumei: /* 5.3Translation Status and Strategies */

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*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===5.3Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

===6,1Translation Status and Strategies
Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===6.1..1Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:16:15Z

Tuo Shumei: /* Subtitle 1 */

Back to course homepage: [[Chinese_Language_and_Culture_2022]], back to final exam paper overview: [[20220630_Culture]]

==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===5.3Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

===6,1Translation Status and Strategies
Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===5.3Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:12:05Z

Tuo Shumei: /* Methods and Theories */

Back to course homepage: [[Chinese_Language_and_Culture_2022]], back to final exam paper overview: [[20220630_Culture]]

==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===5.3Translation Status and Strategies
1Translation Status The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===5.3Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:10:50Z

Tuo Shumei: /* Subtitle 3 */

Back to course homepage: [[Chinese_Language_and_Culture_2022]], back to final exam paper overview: [[20220630_Culture]]

==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

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Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===5.3Translation Status and Strategies===
1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.
Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:06:44Z

Tuo Shumei: /* Literature Review */

Back to course homepage: [[Chinese_Language_and_Culture_2022]], back to final exam paper overview: [[20220630_Culture]]

==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Feng Zhiwei [冯志伟]. 2018. Parallel Development of Machine Translation and Artificial Intelligence [J]. Journal of Foreign Languages 41(06):35-48. [机器翻译与人工智能的平行发展，外国语]

Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

Https://en.wikipedia.org/wiki/Artificial_intelligence.

Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

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Saisai Zheng&Shengwen Zhu. 2020. A Study of Computer Aided Translation Based on Artificial Intelligence Technology [J]. J. Phys.: Conf. Ser. 1646 012127.
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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies
Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

3. Dissemination Status and Strategies

3.1 Dissemination Status
Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media.
Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this.
In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns.

In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified.

In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places
This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era.
In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies
The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination.

The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology.
Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions.

There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or
translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience.

If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership.However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book

4. Improving the translation and dissemination
4.1Ways to Improve the translation
Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist.
Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness
the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation.
The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent
By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination
In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world.
At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing.
The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing.

The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology
The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand
In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology.
Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.
5. the Significance of their translation and dissemination and in the English-speaking world
5.1 the Significance of mythological translation
The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture.
In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences.
First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture.
and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures.
It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation.
Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.
5.2 the Significance of mythological dissemination
In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities.
From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.
6. Conclusion
Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T09:00:02Z

Tuo Shumei: /* Subtitle 2 */

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==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Feng Zhiwei [冯志伟]. 2018. Parallel Development of Machine Translation and Artificial Intelligence [J]. Journal of Foreign Languages 41(06):35-48. [机器翻译与人工智能的平行发展，外国语]

Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

Https://en.wikipedia.org/wiki/Artificial_intelligence.

Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

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Peng Bing&Hu Jingpu&Liu Huaiyuan [彭炳,胡景谱,刘怀远]. 2021. A SWOT Analysis of Human Translators in Translation Industry Under the Background of Artificial Intelligence[J]. Journal of Changsha University 35(06):93-98. [人工智能背景下人类译者在翻译行业中的SWOT分析，长沙大学学报]

Saisai Zheng&Shengwen Zhu. 2020. A Study of Computer Aided Translation Based on Artificial Intelligence Technology [J]. J. Phys.: Conf. Ser. 1646 012127.
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Wang Huashu&Li Zhi [王华树,李智]. 2019. A Survey on the Application of translators’ translation technology in the Era of Artificial Intelligence: Present situation, Findings and Suggestions [J]. Technology Enhanced Foreign Language Education (06):67-72. [人工智能时代笔译员翻译技术应用调查——现状、发现与建议，外语电化教学6]

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
2.Translation Status and Strategies

2.1Translation Status
The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level.

Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
*刘辰生,周莉.论中国方言的重要性及保护措施[J].汉字文化,2020(24):15-16.DOI:10.14014/j.cnki.cn11-2597/g2.2020.24.010.

*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

20220630 Culture 7

2022-07-06T08:58:06Z

Tuo Shumei: /* Introduction */

Back to course homepage: [[Chinese_Language_and_Culture_2022]], back to final exam paper overview: [[20220630_Culture]]

==This is the final exam paper website no. 7==
Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: [[20220630_Culture_save]]

*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

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Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===
The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

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20220630 Culture 7

2022-07-06T08:57:10Z

Tuo Shumei: /* Key words */

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*[[20220630_Culture_1]] papers 1-10: 1: 英语笔译卞王倩 Bian Wangqian 202170081563 '''Europeanized Chinese and Cultural Factors Behind it''', 2: 英语笔译曹姣 Cao Jiao 202170081564 '''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example''', 3 英语笔译陈路瑶 Chen Luyao 202170081565, 4 英语笔译崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译邓阳林 Deng Yanglin 202170081567, 6 英语笔译高智慧 Gao Zhihui 202170081568, 7 英语笔译何丽娜 He Lina 202170081569, 8 英语笔译胡良明 Hu Liangming 202170081570, 9 英语笔译黄琼 Huang Qiong 202170081571, 10 英语笔译邝雨琪 Kuang Yuqi 202170081572
*[[20220630_Culture_2]] papers 11-20: 11 英语笔译黎溢佳 Li Yijia 202170081573, 12 英语笔译李思敏 Li Simin 202170081574, 13 英语笔译李思源 Li Siyuan 202170081575, 14 英语笔译李婷 Li Ting 202170081576, 15 英语笔译李欣 Li Xin 202170081577, 16 英语笔译李颖 Li Ying 202170081578, 17 英语笔译李媛 Li Yuan 202170081579, 18 英语笔译李梓婕 Li Zijie 202170081580, 19 英语笔译梁思婷 Liang Siting 202170081581, 20 英语笔译廖诗韵 Liao Shiyun 202170081582
*[[20220630_Culture_3]] papers 21-30: 21 英语笔译刘唱 Liu Chang 202170081583, 22 英语笔译刘乐乐 Liu Lele 202170081584, 23 英语笔译刘双英 Liu Shuangying 202170081585, 24 英语笔译刘婷 Liu Ting 202170081586, 25 英语笔译刘瑶 Liu Yao 202170081587, 26 英语笔译刘珍 Liu Zhen 202170081588, 27 英语笔译龙翰良 Long Hanliang 202170081589, 28 英语笔译罗姚林 Luo Yaolin 202170081590, 29 英语笔译马艳焕 Ma Yanhuan 202170081591, 30 英语笔译聂薇 Nie Wei 202170081592
*[[20220630_Culture_4]] papers 31-40: 31 英语笔译孙丽君 Sun Lijun 202170081593, 32 英语笔译仝雨梦 Tong Yumeng 202170081594, 33 英语笔译童略雅 Tong Lueya 202170081595, 34 英语笔译庹树梅 Tuo Shumei 202170081596, 35 英语笔译王思琪 Wang Siqi 202170081597, 36 英语笔译王亚娟 Wang Yajuan 202170081598, 37 英语笔译肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译肖佳莉 Xiao Jiali 202170081600, 39 英语笔译谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译熊嘉玲 Xiong Jialing 202170081602
*[[20220630_Culture_5]] papers 41-50: 41 英语笔译颜媛 Yan Yuan 202170081603, 42 英语笔译杨心怡 Yang Xinyi 202170081604, 43 英语笔译杨紫微 Yang Ziwei 202170081605, 44 英语笔译张国浩 Zhang Guohao 202170081606, 45 英语笔译张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译张瑞 Zhang Rui 202170081608, 47 英语笔译赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译钟青 Zhong Qing 202170081611, 50 英语笔译周皓熙 Zhou Haoxi 202170081612
*[[20220630_Culture_6]] papers 51-60: 51 英语笔译周哲 Zhou Zhe 202170081613, 52 英语笔译朱丽娟 Zhu Lijuan 202170081614, 53 英语口译段小蝶 Duan Xiaodie 202170081615, 54 英语口译方楚晗 Fang Chuhan 202170081616, 55 英语口译胡雯雯 Hu Wenwen 202170081617, 56 英语口译黄天琪 Huang Tianqi 202170081618, 57 英语口译兰绮 Lan Qi 202170081619, 58 英语口译李丹 Li Dan 202170081620, 59 英语口译李立飞 Li Lifei 202170081621, 60 英语口译莫雨婷 Mo Yuting 202170081622
*[[20220630_Culture_7]] papers 61-70: 61 英语口译彭慧璇 Peng Huixuan 202170081623, 62 英语口译时友洁 Shi Youjie 202170081624, 63 英语口译伍佳惠 Wu Jiahui 202170081625, 64 英语口译夏晶 Xia Jing 202170081626, 65 英语口译向师琦 Xiang Shiqi 202170081627, 66 英语口译向望 Xiang Wang 202170081628, 67 英语口译徐舞 Xu Wu 202170081629, 68 英语口译张静芝 Zhang Jingzhi 202170081630, 69 英语口译张旻丰 Zhang Minfeng 202170081631, 70 日语笔译曹梦然 Cao Mengran 202170081632
*[[20220630_Culture_8]] papers 71-80: 71 日语笔译胡梦琪 Hu Mengqi 202170081633, 72 日语笔译张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译徐盖 Xu Gai 202170081638, 76 朝鲜语笔译徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country.
Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===
From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and ''the book of changes'' were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

===The Representative Schools of Thought===
(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is ''the Analects''.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the ''Tao Te Ching''.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book ''Mozi''. ''Mozi'' was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include ''Guanzi'', ''the Book of Lord Shang'', ''Hanfeizi'', and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. ''The Art of War by Sun Tzu'' is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

===The Influence in Contemporary Times===
(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth.
On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from ''the Analects of Confucius''. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as ''Environment Protection Tax Law of the People’s Republic of China'', ''General Rules of the Civil Law of the PRC'', and ''Cyber Security Law of the PRC'' have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in ''Problems of Strategy in China's Revolutionary War'' that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” ''The Art of War by Sun Tzu'' points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

===Conclusion===
This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc.
Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

===References===
*Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
*Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
*Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
*Lu Jianlin 陆建林. (2019). 学习墨子思想培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
*Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
*Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
*Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
*Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
*Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.

===Terms and Expressions===
the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

===Questions===
1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

===Answers===
1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===1.Introduction===
Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

===2.Introduction of the Development of AI and Translation Technology===
'''2.1 The Development of AI'''

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

'''2.2 The Development of Translation Technology'''

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

'''2.3 Application of Artificial Intelligence in Machine Translation'''

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

===3.The Influence of AI on Translators===

'''3.1 Positive Influence'''

'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

'''3.2 Negative Influence'''

'''3.2.1 Declining Demand for Translators'''

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

===4.Suggestions to Translators ===
What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

'''4.1 Proficient in Translation Technology'''

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

'''4.2 Correct Values and Moral Sense'''

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

'''4.3 Keep Pace With the Times'''

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

===5.Conclusion===
In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

===References===
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Gao Minghu [高明虎]. 2018. A Review of Neural Machine Translation [J]. Journal of Yunnan Nationalities University (1):72-76. [神经机器翻译综述，云南民族大学学报(自然科学版) 1]

Hawking, Stephen William. 2017. Speech at Web Summit 2017. Lisbon. Accessed September 4, 2018. https://www.youtube.com/watch?v=H41Zk1GrdRg.

He Yunfeng [何云峰]. 2017. Challenges and Opportunities: The Impact of Artificial Intelligence on Labor[J]. Exploration and Free Views(10):107-111. [挑战与机遇: 人工智能对劳动的影响，探索与争鸣10]

Https://en.wikipedia.org/wiki/Artificial_intelligence.

Huang Yuwen [黄钰雯]. 2020. The development status of AI translation and its influence on translation talents [J]. English on Campus(31):227-228. [人工智能翻译发展现状及对翻译人才的影响，校园英语31]

Li Ning [李宁]. 2016. Analysis of artificial intelligence development in Internet age [J]. Modern Electronics Technique 39(07):112-114. [基于网络时代下的人工智能发展分析，现代电子技术]

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Peng Bing&Hu Jingpu&Liu Huaiyuan [彭炳,胡景谱,刘怀远]. 2021. A SWOT Analysis of Human Translators in Translation Industry Under the Background of Artificial Intelligence[J]. Journal of Changsha University 35(06):93-98. [人工智能背景下人类译者在翻译行业中的SWOT分析，长沙大学学报]

Saisai Zheng&Shengwen Zhu. 2020. A Study of Computer Aided Translation Based on Artificial Intelligence Technology [J]. J. Phys.: Conf. Ser. 1646 012127.
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===Terms and Expressions===
Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

===Questions===
1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

===Answers===
1. A

2. √

3. ABCD

4. ABC

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===
Chinese Fairy Tales； Translation and Dissemination;

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

<center>'''A Study on Chinese Dialects'''</center>

<center>Wang Siqi</center>

===Abstract===
Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
===Key words===
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
===Introduction===
Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
===The Evolution of Chinese Dialects===
The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

'''(1) The origins of the seven major dialects'''

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Ai Jun,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ai Jun,2020)

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Ai Jun,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.(Lin lunlun,2020)

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Wang Xiyuan,2013)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

'''(2) Three great migratory movements to the south'''

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Zhan Boyan,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.
In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Zhan Boyan,2015)

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.
After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Boyan,2015)

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

===Chinese Regional Dialects and Social Dialects===

'''(1)Classifications and phonetic features of Chinese Regional Dialects'''

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel (Liu Lunxin, 2003:34)

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect.

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Tao Huan, 2018)

'''(2)Factors affecting the Social Dialects'''

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.(Xie Nana,2015)

===Challenges of Chinese Dialects===
The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.(Zhuang Chusheng,2017)

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors. (Zhuang Chusheng,2017)

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.(Zhuang Chusheng,2017)

===The Transmission and Inheritance of Chinese Dialects===
Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.(Zhang Shifang,2017)

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection. (Zhang Shifang,2017)
===Terms and Expressions===
level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

===Questions===
1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

===Answers===
1. First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

===References===
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*谢娜娜.略析地域方言与社会方言的关系[J].赤峰学院学报(汉文哲学社会科学版),2015,36(09):214-216.DOI:10.13398/j.cnki.issn1673-2596.2015.09.069.

*詹伯慧.略论汉语方言与地域文化[J].学术研究,2015(01):154-158.

*范俊军,肖自辉.中国语言和方言语种分类及编码规范问题[J].暨南学报(哲学社会科学版),2022,44(03):1-9.

*丁韵.方言保护的意义及路径论略[J].泰州学术,2020(00):149-153.

*艾君.谈谈博大精深的中国汉语方言文化[J].工会博览,2020(35):39-43.

*林伦伦.粤东闽语方言俗字研究[J].潮学研究,2020(01):181-192+253-254.

*彭地强. 中国汉语方言图书出版研究（1949-2019）[D].南昌大学,2020.DOI:10.27232/d.cnki.gnchu.2020.002343.

*陶寰.吴闽语云、匣母的读音和闽语全浊声母的清化[J].中国语文,2018(03):335-350+384.

*庄初升.濒危汉语方言与中国非物质文化遗产保护[J].方言,2017,39(02):247-255.

*张世方,沈丹萍.中国语言资源保护的理念与实践——以汉语方言为视角[J].语言学研究,2017(01):6-16.

*王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

*徐荣. 汉语方言深度接触研究[D].复旦大学,2012.

Chinese Classics Translation 2022 LIST OF FINAL EXAM PAPERS

2022-06-03T03:29:35Z

Tuo Shumei: /* Abstract */

[https://bou.de/u/wiki/Chinese_Language_and_Culture_2022|Back to course homepage]

This is the overview page of the topics. For the actual papers, please refer to: [[20220630_Culture]]

<span style="color:red">Every student needs to find a topic which is not yet in the textbook and has not been presented in class. Please check your topic for this. All topics are ok except from those which are marked red. If your topic is marked red, please find
a new topic and leave the red mark there, so that the teacher can check again.</span>

==Tips for writing your final exam paper: How to indicate your references==
*You can use the existing book chapters here as an example.
*Please write the text and indicate ALL SOURCES with bibliographical references. That means: At least for every paragraph, sometimes for single sentences, you have to indicate at the end, where you have found this information. E.g. (Liu Miqing 2010, 17). This means you have found it in the book or paper written by Ms Liu on page 17. And then, you need to add a section at the end called "References". There you write the full version of the reference: Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: East China Normal University 华东师范大学. Similarly, you do it for papers: Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.
*Do '''not''' write any references like in one of the sample chapters:

[1] dsalkfkdsa

[2] adsfadsfag

But only the following way:

(Liu Miqing 2010, 17) in the text

and then

'''References'''
*Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.
*Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: East China Normal University 华东师范大学.

Also, please avoid using the three apostrophes like ' ' ' (without spaces). Use the equal signs to mark headers and subheaders instead. If your paper topic has two equal signs at the beginning and end of your topic, then use three equal signs for your sub headers. Example (without spaces):
= = Topic = =
< c e n t e r > Student Name, Student no. < / c e n t e r >
= = = Abstract = = =
This chapter is on ....
= = = Key Words = = =
Egg, Hen
= = = 题目 = = =
= = = 摘要 = = =
= = = 关键词 = = =
= = = Introduction = = =
Here starts the normal text of the chapter. Please remember to indicate the source of EACH PARAGRAPH, sometimes even of single sentences. You can indicate it like this. (Woesler 2020, 345) And don't forget to mention the full bibliographical entry beneath under ''References''.
= = = The Egg = = =
Bla, bla, bla
= = = The Hen = = =
Bla, bla, bla
= = = Conclusion = = =
Bla, bla, bla
= = = References = = =
Woesler, Martin. (2020). Responsibility and Ethics in Times of Corona. Woesler, Martin and Hans-Martin Sass eds. ''Medicine and Ethics in Times of Corona'' Muenster: LIT

==Sample papers==
You can find the full papers also on the Webpage [[History of Translation Studies]]). They are marked with "Sample paper".
* A Comparative Study between Functional Equivalence Theory and Skopos Theory and My thoughts on the Two Theories
* An Analysis of the Book of Contemporary Translation Theories and Introducing Translation Studies: Theories and Applications
* Comparative Study on Functional Equivalence Theory and Skopos Theroy
* Comparison of Derrida’s and Benjamin’s Translation View
* Impacts of Western Translation Theories on The Translator’s Guide to Chinglish
* On the Comparison between "Sublimation" an "Functonal Equivalence" Theories
* Study on Gladys’ Translation of The Border Town from the Perspective of Translation Aesthetics
* The Translation of Culture-loaded Words in Chinese-English Communication
* Translators' Views on Translation Influence Their Translation Behavior

==Websites to write your final exam paper on==
The website where everybody wrote their final exam paper on became too big and produced a database error. Therefore we split the website into 10 small websites. They are sorted like the chapters in the book. Please look for your name and find the right of the 10 small websites to edit your book chapter. Everybody also needs to help to improve other book chapters (copy a paragraph, paste it beneath, make your corrections in the paragraph and sign it).

==Here you can write your Final Exam Papers==

==英语笔译卞王倩 Bian Wangqian 202170081563 CE==

<center>'''Chinese Classics Translation from a Perspective of Translational Communication Studies'''</center>

<center>Bian Wangqian</center>

===Abstract===
A relatively massive Chinese classics translation can be back to the period during the late Ming dynasty and the early Qing dynasty, when excellent bilingual foreign missionaries in China introduced Chinese Classics abroad and brought them on a world stage, which can be seen as the individual translation activities that brought some Chinese Classics some popularity and fame among foreign countries, especially western ones. In the new era, China has made every effort to promote the “going-out” of Chinese culture with a focus on Chinese classics while strengthening its cultural soft power to build a modernized strong country, in which translational communication is no doubt playing an important role. Translational communication comes out of the application of communication theories to translation research and is an emerging subject that involves many specific fields for further research. And translational communication is a science of researching translational communication phenomena and their laws. A complete process of translational communication depends on six elements: the initiator of communication, source language message, translator, the receiver of target language message, communication channels and translation effect, of which the initiator of communication and translator will be specifically illustrated here to deal with the issues of Chinese Classics Translation.

===Key words===
'''Chinese Classics Translation; Translational Communication; Initiator of Communication; Translator'''

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译曹姣 Cao Jiao 202170081564 MW==

<center>'''The Dissemination of ''The Compendium of Materia Medica'' Abroad'''</center>

<center>曹姣CaoJiao</center>

===Abstract===

===Introduction===
The ''Compendium of Materia Medica'' is one of the pharmaceutical classics of China [elaborate].

Since the outbreak of coronavirus pandemic, traditional Chinese medicine has demonstrated its curative effect [evidence based medical study double blind randomized] in prevention and other respects by means of early intervention and 'full participation' [explain], and traditional Chinese medicine has thus re-[do you really mean it?]entered the international visibility [really?].

===Structure===
This paper takes the overseas dissemination of the ''Compendium of Materia Medica'' (Chinese characters) as an example: the first part is about the spread and development of its original text, the second part is about the overseas dissemination of its translation, the third part is about the current acceptance of the book, and the fourth part is about the summary and further analysis of the dissemination of this pharmaceutical classic. The research on the dissemination of Chinese medical classics abroad will better help the Chinese medical classics to go abroad and promote the internationalization of TCM.

===Key words===
'''''the Compendium of Materia Medica''; overseas dissemination; Chinese medical classics;'''

===Introduction===
'''1. On the original'''

The original classic ''Compendium of Materia Medica'' consists of 52 volumes, including 16 parts and 60 categories, which recorded 1892 kinds of herbs, 11096 prescriptions and 1110 attached drawings. Based on traditional Chinese medicine, this book integrated mass disciplines encompassing basic theories of traditional Chinese medicine, medicament, prescription, and clinical application which almost involve all the contents of traditional Chinese medicine, reflecting the comprehensiveness of herbal knowledge and marking the extraordinary significance to the development of traditional Chinese medicine.

'''2. On the author of the original'''

Li Shizhen (courtesy name: Li Dongbi, assumed name: Li Binhu; 1518-1593) was from Qizhou (present Qichun County, Hubei Province). He came from a family lineage of physicians. His grandfather, an itinerant healer usually walked the streets to give treatment to poor people, and his father was a famous physician in his hometown. He was brought up and nurtured by his family tradition and he expressed keen interest in medicine.(Min Li, Yongxuan Liang 2015, 215-216)

===Literature Review===

===Methods and Theories===

===The original edition and the other three popular editions===
'''1. Jinling Edition'''
Li Shizhen has represented a great interest in medicine since he was young. He read previous works extensively, and when he had got some perceptions he would make notes and in this way he accumulated a large amount of knowledge. Meanwhile, he did not stick to the saying of the ancient people and adhered to “seeing is believing”.
From the age of 35, that is, the thirty-first year of Jiajing of the Ming Dynasty, Li began to write the''Compendium of Materia Medica'', and until the age of 62, that is, the sixth year of Wanli of Ming Dynasty, it was completed without manuscript. During this 27 years, after arduous efforts, Compendium of Materia Medica was finally written successfully in 1578. Because this book encompassed the content of the anti-taoist belief of immortals, its publishing process necessitated painstaking efforts. Finally, with the help of Wang Shizhen, a literary giant of that period, it was about to be published. However, Li passed away just as the engraving of his work was complete and was about to be printed. In 1596, the epoch-making ''Compendium of Materia Medica'' was published in Nanjing, known as the Jinling Edition.

'''2. Jiangxi Edition'''

'''3. Hangzhou Edition'''

'''4. Hefei Edition'''

===Dissemination in different regions ===
'''1. In Japan'''

'''2. In Korea'''

'''3. In Europea'''

'''4. In America'''

===Reception in contemporary foreign market===

===Analysis and enlightment===

===Conclusion===

===References===
*Min Li, Yongxuan Liang(2015). Li Shizhen and The Grand Compendium of Materia Medica. Journal of Traditional Chinese Medical Sciences 2, 215-216
*
*
*

==英语笔译陈路瑶 Chen Luyao 202170081565 CE==

<center>'''A Study on the Popularity of Tie Ning's "The Bathing Women "Abroad'''</center>

<center>Chen Luyao</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译邓阳林 Deng Yanglin 202170081567 MW==
'''A study on Xu Yuanchong's Song Poems translation'''

==英语笔译何丽娜 He Lina 202170081569 CE==

<center>'''A Study on the dilemma of the Chinese Cultural Classics'''</center>

<center>He Lina</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译胡良明 Hu Liangming 202170081570 MW==

<center>'''A study on Lin Yutang’s translation of Six Records of a Floating Life'''</center>

<center>Hu Liangming</center>

===Abstract===
Translation is a special art. When translating, the translator needs to express the original content in another different language. In this process, the translator not only needs to translate the original content, but also needs to preserve the mood, imagery, rhythm and writing style of the original text. Therefore, translation is not only a transformation between two different languages, but also an exchange between different cultures represented by the two languages. As a special type of translation, literary translation involves famous Chinese and Western literary works, so it is necessary to pay more attention to the connotation of words and sentences while translating. In literary translation, the translator should strive to express the artistic conception of the original work, so that readers can read the literary connotation from the translated work as if reading the original text, and can feel the beauty of the language. The Three Beauties Principle, which consists of beauty in sound, beauty in sense and beauty in form, is the translation standard put forward by the famous translator Xu Yuanchong. The Three Beauties Principle is regarded as the translation standard of Chinese classical poetry. Under this standard, the translator must express accurately the beauty in the poem. Since the styles of poetry and prose are very similar, this article aims to explore the effective methods of English translation of Classical Chinese by studying the translation aesthetics in Lin Yutang's English translation of Six Records of a Floating Life.

===Key words===
Three Beauties Principle, English translation of Classical Chinese, Six Records of a Floating Life.

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译黄琼 Huang Qiong 202170081571 CE==
<center>'''The Translation and Spread of Yu Hua's Works in Europe'''</center>

<center>黄琼 Huang Qiong</center>

===Abstract===
Yu Hua, the most famous[? statistics? Mo Yan] contemporary author in China, wrote a lot of masterpieces[?] such as ''To Live'' 活著, ''Cries in the Drizzle'', and ''Chronicle of a Blood Merchant''. He is one of the pioneers of Chinese avant-garde literature in the new period. As one of the most influential[?] contemporary Chinese writers, this paper will explore the translation and dissemination of Yu Hua’s works（''Brothers'' as an example）in Europe with emphasis on France and Germany. Through this case, I hope[?] to provide some experience for the dissemination of Chinese contemporary literature, so as to expand the influence of Chinese literature.[normativity? A value by itself?]

===Key words===
Yu Hua, ''Brothers'', Chinese contemporary literature, translation.

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*杭零 & 许钧.(2010).《兄弟》的不同诠释与接受——余华在法兰西文化语境中的译介. 文艺争鸣(07),131-137.
*王侃,蔡丽娟 & 朱志红.(2009).《兄弟》在法语世界——法语书评翻译小辑. 文艺争鸣(02),117-122.
*杭零.(2013).法兰西语境下对余华的阐释——从汉学界到主流媒体. 小说评论(05),67-74.

==英语笔译邝雨琪 Kuang Yuqi 202170081572 MW==
<center>'''A Study on C-E Translation of the Mao Zedong's Poetry from the Perspective of Eco-translatology'''</center>

<center>Kuang Yuqi</center>

===Abstract===
Based on eco-translatology theory, this thesis analyzes the translation of Mao Zedong’s poetry from three dimensions: language, culture and communication. Mao Zedong's poetry holds an important place in the history of Chinese and even world literature. The appropriate English translation of Mao Zedong's poems is of great significance for promoting Chinese culture and enhancing cultural soft power. This thesis will take Xu Yuanchong's translation of Mao Zedong's poems as an example to study the application of eco-translatology in the translation of Mao Zedong's poems. It aims to improve the English translation of Mao Zedong's poetry and apply this translation theory to the translation of other texts, so as to make the English translation of Chinese literature more perfect and understandable.

===Key words===
Eco- translatology; Mao Zedong's Poetry; Xu Yuanchong's Translation

===Introduction===
With the increasingly intimate exchanges between countries, the globalization is more and more irreversible. In this condition, translation becomes increasingly important. In addition to Tang and Song poetry, Mao Zedong’s poetry also occupies a very important position in the history of literature.
This thesis intends to improve the English translation of Mao Zedong's poetry, and apply the translation strategies to other texts’ translation, so as to make the English translation of Chinese literature more perfect and understandable.
The thesis consists of five parts. .......

===Literature Review===
Scholars at home and abroad have done a lot of research on the English translation of Mao Zedong's poetry. From the 1950s, Russia, the United States, France, Italy and other European and American countries officially began publishing the translation of Mao Zedong’s Poetry（李正栓，陶沙，2009）. Foreign scholars mainly focus on the translation of Mao Zedong's poems itself. The studies done by domestic scholars are mainly divided into three categories：introducing and commenting on the versions of Mao Zedong's poetry translation; studying Mao Zedong's poetry translation from different translation theories; comparing different translation versions of Mao Zedong's poems. Although some scholars have studied the translation of Mao Zedong’s poetry from the perspective of eco-translatology, there are many viewpoints on this theory, and few analyze it from the “three-dimensional transformation” principles.

===Methods and Theories===
This thesis studies the translation of Mao Zedong's poems from the perspective of eco-translatology, and the application of “three-dimensional transformation” theory in it.

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译黎溢佳 Li Yijia 202170081573 CE==
On the popularity of Three Body abroad

==英语笔译李思敏 Li Simin 202170081574 MW==
A Study on Translation Methods of Agricultural Terms in Chinese Sci-tech Classics —— A Case Study of Tian Gong Kai Wu

==英语笔译李思源 Li Siyuan 202170081575 CE==

<center>'''A study of Howard Goldblatt's Translation: Life and Death are Wearing Me Out as an Example'''</center>

<center>Li Siyuan</center>

===Abstract===

The translator of Mo Yan, a contemporary Chinese novelist, was instrumental in helping his works spread abroad and winning the Nobel Prize in Literature in 2012. With the improvement of the translator's subjective status and the frequent awards of Howard Goldblatt 's translations, the academic circles have attached great importance to the display of the translator's subjectivity in Howard Goldblatt's translations in recent years. This paper focuses on the figurative rhetoric in the book, through the establishment of a parallel corpus[?], combined with the examples in the English translation of Goldblatt, to explore the translation method of the figurative rhetoric in the English translation of the work.

===Key words===

Life and Death are Wearing Me Out; translation strategy; Howard Goldblatt

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译李婷 Li Ting 202170081576 MW==
On the Translation of The Border Town

==英语笔译李欣 Li Xin 202170081577 CE==

<center>'''The dissemination of Chinese Classics in modern media'''</center>

<center>Li Xin</center>

===Abstract===
Classical books are important carriers of Traditional Chinese culture. It is an inevitable requirement to promote the overseas dissemination of traditional Chinese cultural books and classics in an all-round way to enhance cultural soft power and promote cultural exchanges among countries. New media era external communication has created new opportunities for ancient books and records, in this article, through the perspective of cross-cultural communication status quo in the spread of the new media age books, explore new media age classics of Chinese traditional culture, foreign media strategy, to seek the best transmission schemes, the best communication effect, promote Chinese culture to the world.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译李颖 Li Ying 202170081578 MW==

<center>'''On the Translation of The Moon and Sixpence'''</center>

<center>Li Ying</center>

===Abstract===
苗语是苗族文化的主要载具。在文化历史发展的过程中，由于受经济、地理、科学技术等方面的限制，苗语没有得到很好的继承和保护。本文主要介绍苗族的概况、分布情况以及苗语的基本特点。近十年来，对苗语进行研究的专家学者和相应著述越来越多，本文主要从介绍最基本的与苗语相关的情况，试图引起更多人对苗语以及更多少数民族语言的关注，从而对少数民族语言和文化进行保护。

===Key words===
Miaoyu, Hmong,language protection

===Introduction===
20世纪30年代，美国一些学者开始关注美洲印第安语和澳洲土著语言的大规模灭绝现象，并由此引发濒危语言研究的热潮。根据1996年，教科文组织发布的世界濒危语言地图显示，目前全世界大约有2500种语言存在不同程度的濒危情况。而面临濒危情况的语言主要由于一些语言是因为使用人数仅存一人而濒临灭绝，比如巴西的阿皮亚卡语（Apiaka）、迪亚霍伊语（Diahoi）以及中国台湾的拔泽海语（Pazeh）等都极度濒危，因为这些语言在2009年前大多只剩一人会说。同样我国是一个少数民族众多的国家，因而会有众多少数民族特有的语言，比如蒙古语，客家话，土家族语等。语言不仅是一种交际工具，更是一个民族文化的传承，每一种语言都是一个族群独特文化和族群特征的重要体现和表现形式。少数民族语言也面临着同样的现象，因此想对离自己生活比较接近的语言进行了解和研究。

===Literature Review===

===Methods and Theories===

===Subtitle 1 The Motivation of the Miaoyu===
In the 1930s, some scholars in the United States began to pay attention to the mass extinction of American Indian languages and Australian Aboriginal languages, which led to a boom in the study of endangered languages.Endangered languages mostly are spoken by only one person, such as Apiaka and Diahoi in Brazil, Pazeh in China Taiwan, which were spoken by only one person until 2009. Similarly, China is a country with many ethnic minorities, so there will be many minority dialects, such as Mongolian, Hakka, Tujia dialect and so on. Language is not only a communicating tool, but also the inheritance of a national culture. Every language is an important embodiment and manifestation of a unique culture and ethnic characteristics of an ethnic group. Minority languages are also facing the same phenomenon, so I want to understand and study the language that is close to my life.

===Subtitle 2 Miao Nationality ===
1.The Source of the Name “Miao”
There are different views among Chinese and foreign scholars on the reason for the use of "Miao" as the ethnic name of the Miao people.Foreign scholars believe that Miao is the uncultivated grass growing in a field, indicating that their indigenous tribes,a symbol of savage and uncivilization, were living there before the arrival of the Han nationality.
2.The Distribution of Miao Nationality
(1)Domestic Distribution
The Miao are a long-established, populous and widely distributed ethnic minority in China, and a cosmopolitan people who originate from China but continue to migrate and live across borders.Records of the Miao population have appeared in a number of documents and prescriptions as early as the Ming and Qing dynasties. According to the data of the sixth national census in 2010, the Miao are mainly distributed in Guizhou, Hunan, Yunnan, Chongqing, Guangxi, Hubei, Sichuan and other municipalities and autonomous regions in southwest and south-central China. The Miao in Guizhou province are mainly distributed in the autonomous regions of Qiandongnan Miao and Dong, Qiannan Buyi and Miao, Qiannan Buyi and Miao, as well as Bijie, Tongren, Anshun, and Zunyi, and thus the Miao language they speak is called the Eastern Miao language; the Miao in Hunan province are only distributed in the cities and counties of Jishou and Phoenix in Xiangxi Autonomous Prefecture, the autonomous counties of Mayang and Jingzhou in Huaihua, and Shaoyang The Miao in Hunan Province are only found in Jishou and Phoenix in Xiangxi Autonomous Prefecture, Mayang and Jingzhou in Huaihua and Shaoyang City. The Miao in Yunnan province are mainly distributed in Wenshan, Honghe and Zhaotong prefectures; the Miao in Chongqing are mainly distributed in Qianjiang district and three autonomous counties of Pengshui, Xiushan and Youyang; the Miao in Guangxi are mainly distributed in Rongshui, Longlin, Sanjiang, Resources, Xilin and Longsheng counties; the Miao in Hubei province are mainly distributed in Exi Tujia and Miao autonomous prefecture; the Miao in Sichuan province are mainly distributed in two areas of Yibin and Jialing.
(2)Overseas Distribution
The Hmong in foreign countries are mainly located in Vietnam, Laos, Thailand, Burma, the United States, France, Canada, Australia, Argentina and other places.
In Vietnam, most of the Hmong call themselves "Mon" Hmongb, and only a small part of them call themselves "Na Miao", and the Hmong branch in Vietnam can be divided into five main branches: "White" Hmong Hmongb dleub, who call themselves "Mon Dou"; "Black Hmong", who call themselves "Mona Hmongb Dlob; Hmong shib, which calls itself "Monsi"; "Flowering" or "Green", which calls itself "Monleng "Hmongbnzhuab; the Han Hmong call themselves Hmongb shuab. They usually live in the high mountain jungle with a sea area of 800-1700 meters, where the terrain is precipitous, with jagged rocks, high mountains and deep streams, narrow roads, and a subtropical monsoon climate with abundant rainfall in most areas and a rainy and dry season.
The religious beliefs of the Hmong in Southeast Asia are basically similar to those of the Hmong in China. Vietnamese Hmong scholars believe that the "five harmful ghosts" that can attach themselves to people are the most frightening. Once a person is found to be possessed by the "Five Harmful Ghosts", a ghost master must be called in immediately to cure the illness and drive away the ghosts. The Lao Hmong believe that there are spirits for everything, and there are spirits for water, fertilizer, roads, rice fields, hunting, stoves, living rooms, etc. Each family has its own unique god, and some people even believe that the god is their ancestor, and they have to meet with the god once a year.

===Subtitle 3 The origin of the Hmong and the historical formation of the Hmong===
1. Origin of the Miao
Due to the lack of exact historical evidence, posterity can only trace the origin of the Miao people from the historical memories of the Miao people in western Hunan. The first is the memory of the formation of heaven and earth. Based on the oral narratives of the Shishougui family, a Ba Dai family in Dongmaku Township, Huayuan County, Xiangxi, the domestic academic community has successively described the simple understanding of the Miao ancestors about the formation of heaven and earth, the emergence of human beings, the origin of civilization and the development of society.
There is also a romantic description of the appearance of the sun and the moon. In the ancient folk tale "The Story of the Nine Suns" and the folk narrative poem "The Story of Ban Dongchen", which are included in the folklore materials of western Hunan, the hero shoots the sun in a more complete plot. With the assistance of a falcon, an old bull, a big black dog and a gray rooster, Ming Naxiong shoots the golden and silver eggs, which are transformed into eight suns and moons, laid by the nine-headed monster bird on the sun tree, respectively. He eventually bends the marsang tree in the battle with the vicious fire bird and jumps into the moon, transforming into a star of enlightenment. The plot of "Moving the Moon" is slightly different. It tells the story of Liu Chun and Ah Xiu, a couple under Dali Mountain, who are determined to find the sun by riding a rooster when they learn that the sun has been locked into the cavern at the bottom of the sea by the devil king in Ter Mountain due to the flooding of their fields and the darkness of the earth. Liu Chun was killed, his son Jitai grew up and succeeded his father, with the help of the thousand-year-old eunuch, his father's spirit and the dragon king, he got the earth powder, killed the fox spirit who transformed into an old woman, and finally fought against the devil king, the brocade rooster pecked the devil's eye and rescued the imprisoned sun.
The second is the memory of the origin of human beings, that is, the origin of the Hmong. According to the literature compiled by the scholars, in the ancient times, the two people in the sky were at odds with each other, so Wo Shou was imprisoned by Wo Bi, and he was able to get away by coaxing his children to send water and fire. A pair of children of Wo Bik were sheltered inside the melon seeds given by Wo Shou and were spared. When the flood receded, the two siblings married, a year after the birth of the child cut into a hundred pieces, respectively, thrown to various places, "a piece in the house, sealed as Wu; a piece on the Dragon Mountain, only to have the Dragon family line of people; a piece on the stone called stone; a piece on the hemp garden, he shouted into the hemp surname people; the last piece of nowhere to throw, it will be left in the dust,; later changed people on the surname Liao. From then on there are a hundred family names."
2. Historical formation of the Hmong
This geographical distribution pattern of the Miao in China today is the result of numerous migrations in the history of the formation and development of the Miao people. According to scholars, from the historical documents of the Miao, "the Miao ancestors originally inhabited the middle and lower reaches of the Yellow River in China, and migrated to the 'left Dongting' and 'right Pengli' areas during the 'Three Miao' era. ' of the river and lake plains. Later, due to wars and other reasons, they kept migrating south and west into the southwest mountains and the Yunnan-Guizhou plateau. Since the Ming and Qing dynasties, the Miao distribution has formed the present pattern".
The Miao have undergone five major migrations in their thousands of years of development history to form the present geographical distribution pattern, which has not only shaped the Miao's swarthy, tough, united and defiant national character, but also created a distinctive national culture with gorgeous and colorful music.
Regarding the ethnic origin of the Miao, there are different views, but these views are summarized as follows: the indigenous people of Jianghuai, the south, the west, the north, and the "Jiu Li San Miao", among which the "Jiu Li San Miao" is the most influential. Miao ethnic origin can be traced back to the earliest ancient times to Chi You as the leader of the Jiu Li tribal alliance living in the lower and middle reaches of the Yellow River and the lower and middle reaches of the Yangtze River. Later, Chi You had a fierce conflict with another two tribal alliance led by Yan Di and Huang Di in the upper reaches of the Yellow River, and was finally defeated by Huang Di in the Battle of Zhuo Lu, Chi You was killed, and some of the tribesmen were integrated into Yan and Huang tribes, while most of them migrated south and settled in today's Dongting Lake and Poyang Lake area, forming a new tribal alliance in the period of Yao, Shun and Yu. The Sanmiao had fierce struggle with the tribal alliance led by Yao, Shun and Yu in history, and then the tribal alliance gradually disintegrated after Yu's many conquests and defeats, and after the demise of the Sanmiao tribe, most of the other tribes started to make a big migration.
During the Qin and Han dynasties, most of the Miao ancestors were distributed in the present-day Xiang, E, Chongqing and Qian adjacent areas. From the Qin and Han Dynasties until the Tang Dynasty, the Miao ancestors experienced the third major migration in history. Most of them migrated from the Wuling Mountains to the southwest of Sichuan and Guizhou, and some even migrated to Yunnan and Guangxi. Since the fourth and fifth migrations were basically from the Wuling Mountains to the southwest, we believe that the third migration of the Miao ancestors was of great significance to the formation of their ethnic group, which basically laid the present distribution pattern of the Miao and laid a solid foundation for the formation of a stable ethnic community.

===Subtitle 4 Miao Folk Beliefs===
phenomena such as the sky, wind, rain, lightning, sun, moon and stars in the natural world. The reason why the Miao folk in western Hunan worship the sky, water and rain is due to the local climate of little rain and lack of water. Although the climate of Miaojiang in western Hunan does not have hot and cold winters, it shows the characteristics of inverted spring chill, dry and hot summer lacking rain, and cloudy and sunny weather having a great influence on temperature. At the peak of summer, the weather is dry and there is little rainfall, and drought seriously affects the growth of crops.
Their faith in the worship of the sky is mainly based on the sky, water and rain, and there are corresponding rituals.
The first is the worship of the sky. Whenever the spring plowing season comes, that is, in the third month of the lunar calendar, people who have fields at home first ask a Yin-Yang man to choose an auspicious day. At that time, the head of the family brings some incense, paper, half a catty of white wine and four taels of boiled pork to the family's fields to pay homage to "God" and pray for a good harvest this year.
Secondly, it is the worship of water. Before the tap water came into the village, it was the source of water for the villagers' daily life and farmland. During the annual festival, the villagers would carry incense, paper, wine, meat and other offerings to the well to worship, expecting the well water to be inexhaustible.
Once again, it was the worship of rainwater. The summer festival is a standardized ritual held by the state specifically to pray for rain and a good harvest for all the grains, which originated from the primitive society to control nature by way of simulation or contact. It is also one of the rituals of the Heavenly Rites, which is called "Da" because it is combined with the worship of God, the supreme god, and is held regularly.
In times of severe drought, the Miao people in western Hunan collect money to buy ritual items and ask Ba Dai to go to the ditch, river or cave near the village to pray for rain from the gods such as the Dragon King and the Thunder God. Generally, they use such methods as "taking the river", "playing the river" and "making people in the river".

===Conclusion===
China is a multi-ethnic family, and the Miao language in the western Hunan region is facing the same problems as other ethnic languages. Language endangerment is a national phenomenon, and foreign countries have richer experience in the preservation and revival of endangered languages. Usually, the revival of Hebrew is known as the most successful case of language revival, so we can learn from the advanced experience of foreign countries in protecting and reviving endangered languages. For example, opening native language preservation centers, training community members to record and describe languages, providing native language instruction, and compiling dictionaries. We should take into account the actual situation of language endangerment in western Hunan and fully learn from the mature experience abroad to accelerate the preservation of minority languages and cultures in our region.

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译李媛 Li Yuan 202170081579 CE==
The Translation and Reception of Sunzi: The Art of War in the West

==英语笔译梁思婷 Liang Siting 202170081581 MW==
On the Reception of Vanity Fair in China

==英语笔译廖诗韵 Liao Shiyun 202170081582 CE==
<center>'''On the translation of ''Three Body Problem'' from the perspective of Feminist Translation Theory'''</center>

<center>Liao Shiyun</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
This is a paragraph. (Wang 2021:423)

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译刘唱 Liu Chang 202170081583 MW==
<center>'''Brief Talk on the Standard of Translation of Chinese Songs'''</center>

<center>Liu Chang</center>

===Abstract===
In the process of human civilization development, music plays an important role in expressing and cultivating people’s sentiments. While appreciating foreign music, we should also keep our self-confidence in culture and commit to bring Chinese music into the ears of foreign listeners so that they can hear the voice of the China. That’s what makes the translation of lyrics become the priority of the priorities. By summarizing the common ground of functional equivalence theory, skopos theory and other mature translation theories, this paper explores the general standard of translating Chinese songs into English. Meanwhile, according to the particularity of lyrics and the diversity of music style, this paper also discusses the particular standard of translating Chinese songs into English. On this basis, some English versions of Chinese songs are selected to analyze the gains and losses during the process of translation which is under the guidance of the mentioned translation standard.

===Key words===
lyrics translation; Chinese music; Chinese into English

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译刘乐乐 Liu Lele 202170081584 CE==
Why Chinese Online Fantasy Novels Can Be Good Translation Materials: based on the Study of Dragon Raja

Abstract
Key words
1.Introduction
2.Value of Communication
3.Content of Communication
4.Feasible Procedures of Translation
5.Platform for Translation and Communication
Conclusion
References

==英语笔译刘双英 Liu Shuangying 202170081585==
The Translation of Liu Cixin's other Science Fiction (except from the Three Body Problem)

==英语笔译刘婷 Liu Ting 202170081586==
Study on the Canonization of Chinese Modern Poetry

==英语笔译刘瑶 Liu Yao 202170081587==
<center>'''On Mo Yan’s Representative Works Translated Overseas'''</center>

<center>Liu Yao 刘瑶</center>

===Abstract===
With the implementation of “Going Global” strategy of Chinese literature, more and more works of outstanding Chinese writers have been translated and published in countries around the world, and Mo Yan’s works are representative of them. In 1988, The Dry River was published in Japan, which started the overseas publishing of Mo Yan’s works. As of October 2019, there are 388 kinds of Mo Yan’s works published in 41 countries and Mo Yan has become a representative of contemporary Chinese writers to the world. A comprehensive discussion on the development history, geographical and language distribution, and audience acceptance of Mo Yan's representative works translated overseas is an important topic that can summarize some features of Chinese literature translated overseas, from which to gain some revelation related to Chinese literature's going global. This paper collects relevant papers and journals on the translation and dissemination of Mo Yan's works, based on which this paper reaches a conclusion of information related to Mo Yan's three representative works —''Red Sorghum''《红高粱家族》, ''Frog''《蛙》, ''Big Breasts and Wide Hips''《丰乳肥臀》. Taking masterpieces of well-known writers as examples, this paper is in the hope of offering new ideas for the translation and dissemination of Chinese literature.Through study and research on the topic, this paper concludes that the significance of Mo Yan's works translated overseas is mainly reflected in the following three aspects: first, showing the global influence of Chinese contemporary literature; second, contributing to the further development of the dissemination of Chinese culture; third, setting a model for cultural communications between China and other countries. The translation and dissemination of Mo Yan's works also inspire us that the spread of Chinese literature needs not only policy support from the government, but also high level translation from translators, both of which are key factors in terms of Chinese literature's going global.

===Key words===
Mo Yan; representative works; translation; dissemination

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译刘珍 Liu Zhen 202170081588 MW==
A Study of Strange Stories From a Chinese Studio from the Perspective of Skopos Theory --[[User:Liu Zhen|Liu Zhen]] ([[User talk:Liu Zhen|talk]]) 02:21, 10 May 2022 (UTC)

==英语笔译马艳焕 Ma Yanhuan 202170081591 CE==
The Translation and spread of Su Tong 's works Abroad

<center>'''The Translation and spread of Su Tong 's works Abroad'''</center>

<center> Ma Yanhuan 马艳焕 </center>

===Abstract===
Su Tong is one of the famous contemporary Chinese writers, whose works have been translated into a variety of languages and widely spread abroad. therefore, the writer Su Tong has also become one of the top three foreign translators of novels in China. Based on the present situation of the foreign translation of Su Tong's works, this paper will explore the reasons for the success or failure of its overseas dissemination, and put forward some countermeasures to provide a reference for the going out of Chinese literature.

===Key words===
Su Tong; Translation； Spread

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文.
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译聂薇 Nie Wei 202170081592 MW==

Translation of Idioms in Howard Goldblatt's Life and Death are Wearing Me Out--[[User:Nie Wei|Nie Wei]] ([[User talk:Nie Wei|talk]]) 05:55, 10 May 2022 (UTC)

<center>'''Translation of Idioms in Howard Goldblatt's Life and Death are Wearing Me Out'''</center>

<center>Nie Wei 聂薇</center>

===Abstract===
Mo Yan's novel Life and Death are Wearing Me Out is full of vivid and interesting idioms, which make the language of this novel so unique and characteristic. Howard Goldblatt's translation of this novel has been a great success in the English-speaking world. In the translation of idioms in this novel, he mainly adopts the methods of foreignization and omission, and follows the translation principles of preserving the foreign culture and insisting on semantic correspondence in order to present the heterogeneity of the idioms, so that the Chinese culture contained in the idioms in Life and Death are Wearing Me Out is well presented to Western readers. His translation provides a more objective platform for Western readers to know the diverse cultures of the world. The study of Goldblatt's translation of this novel can help guide the English translation of Chinese literature, thus providing references for promoting Chinese culture abroad.
===Key words===
Life and Death are Wearing Me Out; Howard Goldblatt; translation of idioms; creative treason
===Introduction===
Mo Yan's novel Life and Death are Wearing Me Out is not considered the best novel in China, but Goldblatt's English translation has received much attention in the English-speaking world, won many international awards, and is even considered one of the most important works for Mo Yan to win the Nobel Prize in Literature. One of the most distinctive features of this novel is its unique language style. Goldblatt’s exquisite translation enables Mo Yan's style to be reproduced, and the strong local flavor and magical realism to be manifested, all of which is an important factor for the success of the English translation of Life and Death are Wearing Me Out. This paper discusses the translation methods and principles adopted by Goldblatt in his translation of the idioms in this book, and analyzes its influence on the dissemination of Chinese culture, so as to provide reference for future translations of Chinese classics.
===Literature Review===
I searched CNKI with keywords "Life and Death are Wearing Me Out and translation" (searched until May 29, 2022) and found 355 related papers. These papers analyzed the translation methods, strategies and Goldblatt’s translation style of Life and Death are Wearing Me Out from different perspectives, such as relevance theory, Bourdieu’s theory of field, Reception Aesthetics Theory, eco-translatology, translation aesthetics, the post-colonialism perspective, rewriting theory, translation ethics, hermeneutics and translators' subjectivity.

Among them, there are five papers related to the study of proverbs ( idioms). Wang Yiting and Lin Mei point out that Goldblatt mostly uses literal translation to translate idioms in the linguistic dimension, chooses both literal and free translation in the cultural dimension, and uses rewriting in the communicative dimension. Liu Geng and Lu Weizhong, with the help of conceptual metaphor theory, point out that the English translation of the idioms in Life and Death are Wearing Me Out has certain translator's subjectivity, and the translator's metaphorical way of thinking affects the use of different translation strategies. Ye Pingting, based on the cultural translation view, uses the idioms in Goldblatt’s version as a corpus to explore how translators effectively convey cultural information. Chen Qiansa analyzes the use of idioms and their translation methods in this novel based on the Chinese-English parallel corpus. Shi Chunrang and Shi Yan analyze the role of idioms in Life and Death are Wearing Me Out in constructing the "image of the other" for Western readers, as well as in deconstructing the cultural psychology of western readers.

The study of idioms’ translations in Goldblatt's version includes both case studies, in which a single idiom is selected for discussion, and quantitative analyses supported by definite statistics. This paper provides an overall study of the methods and principles of translating idioms, and suggestions for improvements to the mistranslations in Life and Death are Wearing Me Out, so as to provide a reference for the English translation of Chinese literary works in the future.
===Methods and Theories===
This paper focuses on the study of Goldblatt’s translation based on Venuti's theory of domestication and foreignization and the concept of creative treason.

Lawrence Venuti firstly formulated and introduced the theory of domestication and foreignization in the book The Translator’s Invisibility. According to Venuti, domestication refers to the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for target language readers, while foreignization refers to the type of translation in which a target text deliberately breaks target conventions by retaining something of the foreignness of the original.

The domestication method can express the language and culture of the source language with the language and culture familiar to the target language readers, and the translation is fluent and easy to read and accepted by the readers, but the "domestication method" tends to distort the facts of the original text, which is not conducive for the target language readers to feel the "exoticism" of the foreign culture. On the other hand, the "foreignization method" can better maintain the style of the original text, convey the author's original intention, and let the target language readers truly feel the difference between the two cultures, but the disadvantage of it is that the translation may be obscure and difficult to understand, and may sometimes make the readers have cultural misunderstanding.

Professor Xie Tianzhen published a book entitled Translation Studies, in which he elaborated on the creative treason in literary translation in depth. In his book, he clearly pointed out that "the most fundamental characteristic of creative treason in literary translation is that it introduces the original work into a receptive environment that the original author did not originally anticipate, and changes the form originally given to the work by the original author."

Due to the specific differences in social, historical and cultural factors between the source language and the target language, the translator will certainly make appropriate and comprehensive "adjustments" to the specific differences in semantics between the two languages in different contexts during the whole process of translation. These "adjustments" are, on the surface, a "treason" against the original work, but it is not the translator's trampling on the original work at will, but the translator's attempt to make the translation convey the same meaning as the original work in the translated language environment.

===1.Idioms in Life and Death are Wearing Me Out and their characteristics===
正文.
===2.Goldblatt’s translation methods of idioms in Life and Death are Wearing Me Out===

===3.Goldblatt’s principles for translating idioms===

===4.Enlightenment of Life and Death are Wearing Me Out for the English Translation of Chinese Literature===

===Conclusion===

===References===
*Mo Yan. (2011)2011. Life and Death are Wearing Me Out［M］. tans. by Howard Goldblatt. New York: Arcade Publishing．

==英语笔译孙丽君 Sun Lijun 202170081593 CE==

<center>'''An Analysis of English Translation of Luotuo Xiangzi from the Perspecctive of Rewriting Theory'''</center>

<center>Sun Lijun</center>

===Abstract===
Traditionally, translation is regarded as a kind of linguistic conversion, which means translating the source text from one language into another. And with further and deep study of translation, Bassnett and Lefevere went beyond the level of language, focusing on the mutual interaction between translation and culture, and the influences and restrictions of culture on translation. Therefore, the move from translation as text to translation as culture and politics is termed as the cultural turn. Rewriting Theory, proposed by Lefevere, is the representative fruit of the translation studies on culture, exerting profound influence on academia. Rewriting Theory shows that translation is regarded as rewriting, which is mainly constrained by the dominant poetics, ideology and patronage under certain backgrounds.
Luotuo Xiangzi, writtten by Lao She in the year of 1939, is one of the representative masterpieces of Chinese classics, gaining great popularity both at home and abroad since its first English version, translated by the American translator Evan King in 1945, came out. And this translated text obtained great success in America, which establishing Lao She’s reputation as a writer in the international literary circle. However, due to the inequivalence to the source text, Evan King’s translated work invited some critics from Chinese scholars even unsatisfied the original author Lao She himself. Thereafter, this short essay will briefly analyze the translation of Luotuo Xiangzi by Evan King from the perspective of Rewriting Theory, trying to find out the influences the dominant poetics, ideology and patronage exert on translation.

===Key words===
Luotuo Xiangzi; rewriting theory; translation

===Introduction===
As is known to all, translation is a kind of special and creative activity carried out in a certain context. And it is influenced by some certain activities of the society at one hand, while on the other hand, translation is also restricted by some factors of the works and the writers themselves. In a word, translation plays an essential and pivotal role in communicating and exchanging ideas in this global village. And with further cultural exchanges, some foreign masterworks have been introduced into China, broadening people’s horizon and enriching their daily life and spiritual life in China; also, some Chinese classics have been translated abroad and made foreign friends get a better understanding of Chinese culture. As one representative work of Chinese modern classics, Luotuo Xiangzi has been translated into several versions by some famous translators at home and abroad, including Evan King’s Rickshaw Boy, Jean M.James’ Rickshaw: The Novel Lo-t’o Hsiang Tzu, and Shu Xiaojing’s Camel Xiangzi. And due to the three English versions translated aboard, Luotuo Xiangzi turned out to be a huge hit as soon as it was published. However, as the first translated version in English, though wildly welcomed among American readers, it invited some terrible criticism made by the Chinese literary circles for Evan King broke the rule of equivalence and he did a lot of rewritings. Throughout the history of translation, we can tell that being true to the original text is of paramount importance no matter from the “faithfulness, expressiveness and elegance” proposed by the famous Chinese scholar Yan Fu or the “dynamic equivalence” or “functional equivalence” initiated by Eugene A. Nida. However, those translation theories concentrate on the source-text-oriented methods and techniques, paying much attention to how to translate the original text faithfully into the target text, which represents a kind of static status and mainly focuses on the linguistic level. However, as the march of translation studies, some scholars have studied translation approach from the perspective of culture, attempting to put translation into a larger context. Thus translation studies was labeled with cultural turn from then on. And the polysystem theory and rewriting theory were representatives in this regard. Taking the dominant poetics, ideology and patronage into consideration, Lefevere’s rewriting theory then exerted profound influence in the later translation studies, providing a brand new viewing angle for individuals who engage in the translation studies. Given the Evan King's translated version, it is of terrific significance to explore the underlying reasons why Evan King did a lot of rewritings to Lao She's Luotuo Xiangzi on the framework of Lefevere's rewriting theory.

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594 MW==

<center>'''A Comparison of The Analects Translated by James Legge and Ku Hungming'''</center>

<center>Tong Yumeng</center>

===Abstract===
Confucius is a great thinker and educator in ancient China, the founder of the Confucian school, and one of the world's most famous cultural figures. As the only book recording the sayings and discourse between Confucius and his disciples, The Analects is a classic of Confucianism as well as of Chinese civilization. Up to now, there have been nearly forty English translations of The Analects, which indicates the importance of this work in China and western countries. This paper mainly focuses on two English translations of The Analects published in 1861 and in 1898 respectively. One is translated by James Legge, a Scottish protestant missionary of London Missionary Society. The other is the translation of Ku Hung-Ming, an extreme cultural conservative and a strong advocate of Confucianism at the turn of the 19th and 20th centuries. By comparing the two English translations, the paper tries hard to trace back their translating processes, find out the criteria used in interpreting the original text, and summarize the strategies adopted to resolve cultural conflicts in translation. Besides adopting the traditional translation theories, this paper conducts its investigation from the perspective of functionalist "skopos theory" and theories of Lefevere. At last, the paper also mentions the influence of the two English versions of The Analects and the images of Confucius they have helped construct.

===Key words===
Confucius, Legge, The Analects, English Translation

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译童略雅 Tong Lueya 202170081595 CE==

<center>'''A Brief Analysis of Reading Strategies of Chinese Classics in a Digitalization Era'''</center>

<center>Tong lueya</center>

===Abstract===
With the rapid development of the society and the in - depth application of science and technology, people’s traditional production and living habits have been gradually changed. And their reading habits, reading time, reading preferences and reading content have also shown new characteristics. Especially with the mature application of science and technology such as Internet, intelligent handheld device, cloud computing, big data and so on in various fields, the reading mode of readers has gradually changed from systematic reading to fragmented reading. Classic works are the crystallization of human civilization. Reading classic works is of great significance to individual growth and social development. It cannot be overemphasized to promote classic reading. This paper analyzes the status of classic reading in a digitalization era, and then attempts to put forward some suggestions in classics reading. In this way, it hoped that people could realize the significance of reading classics and then form good habits to reading them.

===Key words===
Classics reading; strategies; digitalization

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译庹树梅 Tuo Shumei 202170081596 MW==

<center>'''The Cantonization of the Dream of Red Mansions'''</center>

<center>庹树梅</center>

===Abstract===
As a treasure of Chinese literature and an important source of cultural confidence for the Chinese nation, Dream of the Red Chamber has been disseminated in the English-speaking world for two hundred years. Under the multiple views of traditional historiography, neo-Hanology, neo-history and neo-Songology, Dream of the Red Chamber has been transformed from a "historical text" to a "classic text" and has undergone an evolutionary path from an academic research classic to a literary classic and then to a cultural classic. The first chapter of this paper discusses what classicization is. The second chapter discusses why Dream of the Red Chamber has become a classic work and analyzes its intrinsic literary value. The third chapter discusses the impact of the classicization of Dream of the Red Chamber on the influence of Chinese culture in the world.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译王思琪 Wang Siqi 202170081597 CE==
A Study on C-E Translation of The Book of Songs from the Perspective of Xu Yuanchong’s Theory of Three Beauties

==英语笔译王亚娟 Wang Yajuan 202170081598 MW==

<center>'''On the Overseas Transmission Paths of Journey to the West'''</center>

<center>Wang Yajuan</center>

===Abstract===
The continuous development of Internet technology has not only changed the way of reading classics, but also the path of classical communication. According to American scholar Harold Lasswell's 5W communication model, medium is the basic component of the communication process. And in the present time of continuous media convergence, the multidimensional transmission paths of classical works are formed. It is necessary to study the development of communication paths. As one of the Four Great Works of China, Journey to the West has been disseminated overseas for hundreds of years. It has not only been translated into many languages such as English, French, German, Italian, and Russian, but also a large number of film and television dramas, stage plays, animation, video games and other works of that adaptation have been derived.
This paper takes the overseas transmission path of Journey to the West as the research object, first discusses the reasons why it was spread from the perspective of its value, and then clarifies the transmission path of Journey to the West in overseas by analyzing relevant books and papers, and finds that the print publication path mainly relies on paper media to publish translated works; with the evolving of transmission paths with help of new media, the multidimensional transmission path has emerged. And then talks about opportunities for the innovation of classics transmission paths brought by the times. Then studies effects of changing of transmission paths on the classic communication and its prospect, hoping that analysis of the transmission paths of Journey to the West, can provide reference for the continuous dissemination of other classic works.

===Key words===
Journey to the west; transmission paths; classic dissemination; medium; 5W

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译肖冬晴 Xiao Dongqing 202170081599 CE==

<center>'''On C-E Translation of Lexical Gaps in Teahouse from the Perspective of Reception Aesthetics Theory'''</center>

<center>Xiao Dongqing</center>

===Abstract===
Representing as a masterpiece of Laoshe, ''Teahouse'' works as a monument in the history of Chinese drama. From the perspective of reception aesthetics theory, this paper studies the translation of lexical gaps in ''Teahouse'' translated by Ying Ruocheng. It briefly introduces the content of reception aesthetics and its main concepts, expounds the basic conception of lexical gaps and classifies them into four types. In this thesis, the author mainly focuses on the translation strategies adopted by the translator to deal with the lexical gaps in ''Teahouse''. It is found that in the translation of lexical gaps the translation strategy of domestication dominates while foreignization works as a supplement, a tactic which caters to its reader’s expectation horizon.

===Key words===
Reception aesthetics theory; ''Teahouse''; lexical gaps

===Introduction===

===Reception Aesthetics Theory===

===An Overview of Lexical Gaps in ''Teahouse''===

===The Translation Strategies of Lexical Gaps===
正文. (Wang 2021:423)

===Subtitle===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译肖佳莉 Xiao Jiali 202170081600 MW==

<center>'''The Canonization of Tao Te Ching'''</center>

<center>Xiao Jiali</center>

===Abstract===
Tao Te Ching can be divided into two parts.The first part of the moral Sutra is called the Taoist chapter, and the second part is called the moral chapter.The philosophical works written by Lao-tzu in Luoyang during the Spring and Autumn period.Taoism focuses on the view of the universe and nature.The moral focuses on social outlook and outlook on life. What does this mean?
First of all, we should know that all the schools of pre-Qin in China are concerned about the sociology of human relations, and almost no one cares about the problems of nature, which is in sharp contrast to ancient Greek philosophy. With the exception of Socrates, all the ancient Greek philosophers were concerned about the view of nature and the universe. Thales, the first philosopher in ancient Greece, left famous allusions, which were summed up by later generations into four words, called "looking up at the starry sky". However, it is strange that all the hundred schools in the pre-Qin period in China are all concerned with the sociology of human relations.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译谢晓莹 Xie Xiaoying 202170081601==
<center>'''On the English Translation of The Analects in the Contemporary Era'''</center>

<center>谢晓莹</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译熊嘉玲 Xiong Jialing 202170081602 CE==
On the C-E Translation of The Book of Songs
<center>'''On the C-E Translation of The Book of Songs'''</center>

<center>Xiong Jialing</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译杨心怡 Yang Xinyi 202170081604 MW==

The Source of China Children's Literature and the Dilemma of Its Translation

==英语笔译杨紫微 Yang Ziwei 202170081605 CE==

<center>'''The English Translation of the Names in A Dream of Red Mansions from the Perspectives of Domestication and Alienation'''</center>

<center>Yang Ziwei</center>

===Abstract===
"A Dream of Red Mansions" is a great work of high ideological and artistic quality. There are many characters in the book, including more than 300 people with names. Some of the names of these characters are allusions to classics, and some borrow homophonic techniques, and these names also suggest backgrounds, identities, characters and fates of the characters. Cao Xueqin is unique in naming characters. However, due to the cultural background differences in the translation process, it is often difficult for translators to accurately translate the true meaning hidden behind names. Based on this, this paper intends to analyze the characteristics of people's names in A Dream of Red Mansions and explore the translation art of people's names in its English version. In addition, this paper compares Hawkes and Yang Xianyi's translation methods and rules in name translation from the perspective of domestication and alienation, so as to increase its fluency and readability and promote the spread of Chinese culture.

===Key words===
A Dream of Red Mansions;Domestication and Alienation;Name translation.

===Introduction===

===Literature Review===

===Methods and Theories===
This paper uses a text comparison analysis method, from the perspective of domestication and alienation, compares and contrasts the two English translation versions of Hawks and Yang Xianyi to analyze their translation methods and effect in name's translation of A Dream of Red Mansions. And this paper also compares the advantages and disadvantages of the two versions to explore how to output a high quality of the translation of Chinese classics as well as promote foreigners' understanding of Chinese classics. This thesis applies the theories of domestication and alienation in translation.

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译张国浩 Zhang Guohao 202170081606 MW==

<center>'''A Brief Analysis of Strategies of Promoting the Translation of Chinese Classics "Going Abroad"
'''</center>

<center>Zhang Guohao</center>

===Abstract===

Chinese culture is broad and profound, which has a long history about 5000 years. Classics culture is one of the most representative characteristics of Chinese culture. In the course of China’s five thousand years of civilization, a large number of ancient classics have been formed by the inheritance of Chinese culture and the creation of its spiritual connotation. These Chinese cultural classics contain a lot of wisdom, which is of great significance to solve the problems faced by human society today. With the increasingly close ties between countries in the world, cultural exchanges have become more frequent. Promoting the culture of Chinese excellent classics to go abroad is an important means to enhance the soft power of national culture. However, the translation of Chinese classics is still facing many difficulties at present. Chinese cultural classics are voluminous and rich in connotation. In the process of foreign translation and communication, it is necessary to improve the training mechanism of professional translators, build a market-oriented external publishing mechanism, and build a high-quality system of foreign translation of Chinese cultural classics.

===Key words===

Chinese cultural classics; Foreign translation strategies; Communication of Chinese culture

===Introduction===

China is one of the four ancient civilizations in the world and the only one among the four ancient civilizations whose traditional culture has been continued without interruption. The long history of Chinese culture is mainly due to the passing down of a large number of cultural classics. In the new era, China’s comprehensive national power and international influence have increased significantly, and there is a greater demand for spreading Chinese culture to the outside world and for the world to understand Chinese culture. Under this background, the translation of Chinese cultural classics has become inevitable. Under the circumstance of fierce cultural competition in today’s world, it is an important problem to be solved urgently that how to spread excellent Chinese classic culture to foreign countries and obtain important results. This paper will discuss the connotation of the culture of classics, the current situation and difficulties of the foreign translation of Chinese cultural classics and the significance of the foreign translation of Chinese cultural classics. Finally the author puts forward feasible strategies and schemes to promote the foreign translation of Chinese cultural classics, so as to provide reference and guidance for the translation of Chinese cultural classics in the future.

===The Defination of Chinese Cultural Classics===

According to Li Zhengshuan, cultural classics refer to ancient books or documents that record natural, humanistic and philosophical ideas as well as important laws and regulations (Li, 2012: 42). Generally speaking, classics mainly refer to the carving copies, hand-copied books, manuscripts and books of rubbings etc. of the previous dynasties before 1911. The concept of Chinese cultural classics have two meanings. Firstly, it refers to the important ancient documents and books-classical works in various fields of social sciences and humanities and natural science in China. Secondly, it refers to ancient Chinese codes and systems. As far as the value of cultural classics is concerned, it refers to the literature and classical books that have withstood the test and selection of time and played an important role in promoting the progress of national civilization and even the world civilization. In terms of its subject, the cultural classics include classics of ancient Chinese philosophy, religion, literature, military science, history, science and technology, law and so on. No matter in which era, cultural classics have always been studied, enriched, annotated, interpreted and used by scholars of all dynasties. They are the spiritual wealth shared by all mankind. As the prototype symbol of national culture, they have the function of continuous regeneration and inheritance.

===The Significance of Translation of Chinese Classics===

Firstly, the translation of Chinese classics has always been an important part of cultural exchanges between China and the west, and it is also an important way for the dissemination of Chinese history and culture. Chinese classics not only have important ideological value, but also contain rich cultural information, which makes them more difficult to understand and translate. Therefore, the accurate and complete transmission of the cultural information in the classics is of great practical significance for carrying forward Chinese culture and carrying out cultural exchanges between China and the West. However, due to historical reasons and the particularity of Chinese characters, the excellent culture accumulated in the process of Chinese civilization for thousands of years is rarely introduced to the world, so that the world lacks a comprehensive and in-depth understanding of China’s long and splendid history and culture. Therefore, the translation of Chinese classics is particularly important in the context of economic globalization.

Secondly, we have entered an era of globalization nowadays. If any nation or country wants to remain invincible among the world’s nations, it must learn from others. While learning from other nations, we should also know how to introduce the excellent translation of Chinese classics abroad, so that the world can better understand China. Only in this way can we enhance our competitiveness on the international stage, which is also the need of our reform and opening-up policy. As Chinese people, we have the responsibility and obligation to spread the excellent culture of Chinese nation to all parts of the world. Culture is not only the embodiment of national cohesion, but also the cultural soft power has become an important factor in the competition of comprehensive national strength. As the core content of traditional culture, the translation of Chinese classics is one of the important contents of cultural output.

Thirdly, from the perspective of modern history, the Chinese culture compared with the culture of other nations is in a “weak culture” state. In this case, most foreign translators will inevitably reflect the features of their own class when translating and introducing Chinese cultural classics for the benefit of the rulers they serve. Therefore, it is necessary for Chinese translators to provide the world with more comprehensive, systematic, complete and original versions of Chinese classics.

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译张姣玲 Zhang Jiaoling 202170081607 CE==

<center>'''On movie adaptation of Chinese classics - The example of Yu Hua’s ''To Live'''''</center>

<center>Zhang Jiaoling</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译张瑞 Zhang Rui 202170081608 MW==
<center>'''An Analysis of English Translation of Classical Prose Based on the Skopos Theory'''</center>

<center>张瑞 Zhang Rui</center>

===Abstract===
The information age has made cultural communication the norm in the world, and transmitting the essence of Chinese traditional culture to the world is not only an important way to show the profound cultural heritage of China, but also a good way to make the world understand China. This paper introduces the theory of cultural translation into the translation of Chinese classical prose. By selecting the classic prose of Han Yu, the first of the Eight Great Masters of the Tang and Song dynasties, as a case study, we analyze the English translation process of Han Yu's prose under the guidance of cultural translation, show the applicability of cultural translation in the English translation of classical prose, and provide new ideas and references for the future translation of classical prose.

===Key words===
Skopos Theory; Strategies for English translation of classical prose; the classic prose of Han Yu

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译赵宇翔 Zhao Yuxiang 202170081609 CE==
Research On Problems And Strategies of Translation of Chinese Classics

==英语笔译郑冬琴 Zheng Dongqin 202170081610 MW==

<center>'''The Development and Spread of Chinese Network Novels'''</center>

<center>Zheng Dongqin</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译钟青 Zhong Qing 202170081611 CE==
On the Translation and Spread of Three Kingdoms

==英语笔译周皓熙 Zhou Haoxi 202170081612 MW==
On the Translation and Spread of Guanzi

==英语笔译周哲 Zhou Zhe 202170081613 CE==
<center>'''On the Translation of Peony Pavilion'''</center>

<center>周哲</center>

===Abstract===

===Key words===

===Introduction===
''The Peony Pavilion'', also known as "The Return of the Soul", is a masterpiece by Tang Xianzu (1550-1616), an outstanding Chinese opera singer of the 16th century. Compared with the script, ''The Peony Pavilion'' has not only been greatly changed in terms of plot and description, it has also improved greatly in terms of theme and thought. ''The Peony Pavilion'' has also reached an unparalleled artistic level in terms of diction, singing, music, stance and performance. ''The Peony Pavilion'', with its dizzying plot and magnificent structure, is especially good at portraying characters. With more than 160 characters, the play is a living panorama of the times. The artistic and literary value of ''The Peony Pavilion'' has been highly praised in both China and the West. The ''Drama 100: A Ranking of the Greatest Plays of All Time'' (2008) by Daniel S. Burt ranks ''The Peony Pavilion'' at number 32, and he (2008:184) comments that Tang Xianzu's ''The Peony Pavilion'' is the first great work to feature a female protagonist, and from it the reader can enter the tradition of Chinese classical literature.As you can see, this is still a very high opinion.

The earliest English translation of ''The Peony Pavilion'' is Acton's hybridity of translation "Ch'un-hsiang Nao Hsüeh" in Tian Hsia Monthly, vol. 8, no. 4, 1939. Cyril Birch translated some scenes of The Peony Pavilion in 1965 in Selected Readings in Chinese Literature, and published a full translation in 1980 at Indiana University Press; Zhang Guangqian's full English translation was published by Beijing Foreign Language Press in 2001; and Wang Rongpei's full English rhyming translation was first published by Shanghai Foreign Language Education Press in 2000. In 1999, an English version of the novel ''The Peony Pavilion'' was published. One adaptation, by Chen Meilin, was published by New World Press, and another adaptation was published by Seahorse Books, New Jersey, USA. In this section, the full translations by Wang Rongpei, Bai Zhi, and Zhang Guangqian are selected for analysis and comparison, and their translations are abbreviated as follows: Wang's translation, Bai's translation, and Zhang's translation.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译朱丽娟 Zhu Lijuan 202170081614 MW==
The Sinicization of Religion And its Development in China

==英语口译段小蝶 Duan Xiaodie 202170081615 CE==

<center>'''Difficulties and Countermeasures in the Translation of Chinese Classics'''</center>

<center>Duan Xiaodie</center>

===Abstract===
The translation of Chinese classics is an important part of the external transmission of Chinese culture. The difficulties and obstacles to the translation of Chinese classics in modern times mainly exist in the following aspects: 1) the pattern of world culture dominated by the west, the edge of the China culture in the contemporary and weak position; 2) the definition of Chinese cultural classics is unclear; 3) The translation concept of China cultural classics needs to be updated; 4) inadequate investigation of translation, 5) inaccurate grasp of audience taste, 6) inadequate understanding of translation work, 7) lack of talent and other subjective and objective factors. This paper aims to analyze the current situation of Chinese cultural transmission to the outside world, explain the causes of the above obstacles, and put forward several personal thoughts trying to overcome these obstacles like using diversified media, flexible presentation means and flexible cooperation with foreign companies, changing the way of the training translation talents in colleges and universities in order to achieve better Chinese culture transmission.

===Key words===
Chinese Classics; Translation and Transmission; Difficulties and Countermeasures

===Introduction===
Improving cultural soft power is an inevitable requirement and important condition for the rise of a country. The concept of soft power is proposed by Joseph Nye. "The country's soft power is mainly from three kinds of resources: culture (where it works to create appeal in other countries), political values (when it can really live up to those values at home and abroad), and foreign policy (when it is seen as having legitimacy and moral authority)." (Joseph Nye, 2018). China has a history of thousands of years, and cultural classics are the cultural quintessence precipitated in its long history, which embodies the spirit and values of the Chinese people.
The translation of Chinese classics is one of the most important parts in the media of China cultural transmission. Chinese literature has long been translated and introduced to foreign countries in various ways. With the improvement of China's international status and the proposal of the "going out" strategy, the translation of Chinese classics has shown an increasing trend in terms of type and quantity. The translation of Chinese classics is one of the most important parts in the media of China cultural transmission. Chinese literature has long been translated and introduced to foreign countries in various ways. The large - scale and systematic "going out" efforts planned by China include: Panda Books published in 1981 and Library of the Chinese Classics published in 1995. At the same time, the government has also set up the Chinese Academic Foreign Translation Project, which aims to cultivate translation talents and encourage translators to promote traditional Chinese classics overseas. In October 2011, the "Decision of the CPC Central Committee on Several Major Issues Concerning Deepening the Reform of the Cultural System and Promoting the Great Development and Prosperity of Socialist Culture" pointed out: "Implement the cultural going out project, improve the policies and measures to support cultural products and services going out, support key mainstream media to set up branches overseas, cultivate a number of export-oriented cultural enterprises and intermediary institutions with international competitiveness, improve the support mechanisms for translation, promotion, and consultation, and open up the international cultural market." However, despite the strong support of the government, the translation of contemporary Chinese cultural classics is still in the dilemma of "self-congratulation" in isolation. The response to these efforts abroad has also been very limited. In the case of the Panda Series, for example, most of the translations did not generate any repercussions among British and American readers, except for a few translations that were welcomed by British and American readers. According to sales statistics around the world, the "Panda Series" can sometimes sell dozens of copies, sometimes only two or three copies, and sometimes even one cannot be sold. China’s cultural strength and cultural influence do not match its international status. Although in the economic field, "Made in China" products have gone global and brought a huge trade surplus to China, in the cultural field, China's "trade deficit" situation is still serious, which is worth pondering deeply.

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==比较文学与跨文化研究 MAHZAD SADAT HEYDARIAN 202021080004 MW==
'''
Academies of Classical Learning

The Shūyuàn (书院), usually known in English as Academies or Academies of Classical Learning, were private research and educational institutions in ancient China. They were built as early as the eighth century and flourished during the tenth and eleventh centuries with the support of various Emperors. The Shuyuan were not only centers for the compilation and study of classical literature, but were crucial for the development of Confucianism and Neo-Confucianism; notable Confucian thinkers such as Zhu Xi and Wang Yangming developed their ideas and taught at the Shuyuan.

==外国语言文学 Muhammad Numan 202121080002 CE==

==英语语言文学 TOURE MARIAM 202021080005 MW==

==外国语言文学 UDDIN NIZAM 202121080007 CE==

Chinese Classics in World Literature: The Viewpoints of the West towards the Four Famous Chinese Novels

==翻译学 201911080004 SAGARA SEYDOU MW==

Chinese Classics in World literature . Anthologies and World Literary History Book

Chinese Classics Translation 2022 LIST OF FINAL EXAM PAPERS

2022-06-03T03:03:59Z

Tuo Shumei: /* 英语笔译庹树梅 Tuo Shumei 202170081596 MW */

[https://bou.de/u/wiki/Chinese_Language_and_Culture_2022|Back to course homepage]

This is the overview page of the topics. For the actual papers, please refer to: [[20220630_Culture]]

<span style="color:red">Every student needs to find a topic which is not yet in the textbook and has not been presented in class. Please check your topic for this. All topics are ok except from those which are marked red. If your topic is marked red, please find
a new topic and leave the red mark there, so that the teacher can check again.</span>

==Tips for writing your final exam paper: How to indicate your references==
*You can use the existing book chapters here as an example.
*Please write the text and indicate ALL SOURCES with bibliographical references. That means: At least for every paragraph, sometimes for single sentences, you have to indicate at the end, where you have found this information. E.g. (Liu Miqing 2010, 17). This means you have found it in the book or paper written by Ms Liu on page 17. And then, you need to add a section at the end called "References". There you write the full version of the reference: Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: East China Normal University 华东师范大学. Similarly, you do it for papers: Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.
*Do '''not''' write any references like in one of the sample chapters:

[1] dsalkfkdsa

[2] adsfadsfag

But only the following way:

(Liu Miqing 2010, 17) in the text

and then

'''References'''
*Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.
*Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: East China Normal University 华东师范大学.

Also, please avoid using the three apostrophes like ' ' ' (without spaces). Use the equal signs to mark headers and subheaders instead. If your paper topic has two equal signs at the beginning and end of your topic, then use three equal signs for your sub headers. Example (without spaces):
= = Topic = =
< c e n t e r > Student Name, Student no. < / c e n t e r >
= = = Abstract = = =
This chapter is on ....
= = = Key Words = = =
Egg, Hen
= = = 题目 = = =
= = = 摘要 = = =
= = = 关键词 = = =
= = = Introduction = = =
Here starts the normal text of the chapter. Please remember to indicate the source of EACH PARAGRAPH, sometimes even of single sentences. You can indicate it like this. (Woesler 2020, 345) And don't forget to mention the full bibliographical entry beneath under ''References''.
= = = The Egg = = =
Bla, bla, bla
= = = The Hen = = =
Bla, bla, bla
= = = Conclusion = = =
Bla, bla, bla
= = = References = = =
Woesler, Martin. (2020). Responsibility and Ethics in Times of Corona. Woesler, Martin and Hans-Martin Sass eds. ''Medicine and Ethics in Times of Corona'' Muenster: LIT

==Sample papers==
You can find the full papers also on the Webpage [[History of Translation Studies]]). They are marked with "Sample paper".
* A Comparative Study between Functional Equivalence Theory and Skopos Theory and My thoughts on the Two Theories
* An Analysis of the Book of Contemporary Translation Theories and Introducing Translation Studies: Theories and Applications
* Comparative Study on Functional Equivalence Theory and Skopos Theroy
* Comparison of Derrida’s and Benjamin’s Translation View
* Impacts of Western Translation Theories on The Translator’s Guide to Chinglish
* On the Comparison between "Sublimation" an "Functonal Equivalence" Theories
* Study on Gladys’ Translation of The Border Town from the Perspective of Translation Aesthetics
* The Translation of Culture-loaded Words in Chinese-English Communication
* Translators' Views on Translation Influence Their Translation Behavior

==Websites to write your final exam paper on==
The website where everybody wrote their final exam paper on became too big and produced a database error. Therefore we split the website into 10 small websites. They are sorted like the chapters in the book. Please look for your name and find the right of the 10 small websites to edit your book chapter. Everybody also needs to help to improve other book chapters (copy a paragraph, paste it beneath, make your corrections in the paragraph and sign it).

==Here you can write your Final Exam Papers==

==英语笔译卞王倩 Bian Wangqian 202170081563 CE==

<center>'''Chinese Classics Translation from a Perspective of Translational Communication Studies'''</center>

<center>Bian Wangqian</center>

===Abstract===
A relatively massive Chinese classics translation can be back to the period during the late Ming dynasty and the early Qing dynasty, when excellent bilingual foreign missionaries in China introduced Chinese Classics abroad and brought them on a world stage, which can be seen as the individual translation activities that brought some Chinese Classics some popularity and fame among foreign countries, especially western ones. In the new era, China has made every effort to promote the “going-out” of Chinese culture with a focus on Chinese classics while strengthening its cultural soft power to build a modernized strong country, in which translational communication is no doubt playing an important role. Translational communication comes out of the application of communication theories to translation research and is an emerging subject that involves many specific fields for further research. And translational communication is a science of researching translational communication phenomena and their laws. A complete process of translational communication depends on six elements: the initiator of communication, source language message, translator, the receiver of target language message, communication channels and translation effect, of which the initiator of communication and translator will be specifically illustrated here to deal with the issues of Chinese Classics Translation.

===Key words===
'''Chinese Classics Translation; Translational Communication; Initiator of Communication; Translator'''

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译曹姣 Cao Jiao 202170081564 MW==

<center>'''The Dissemination of ''The Compendium of Materia Medica'' Abroad'''</center>

<center>曹姣CaoJiao</center>

===Abstract===

===Introduction===
The ''Compendium of Materia Medica'' is one of the pharmaceutical classics of China [elaborate].

Since the outbreak of coronavirus pandemic, traditional Chinese medicine has demonstrated its curative effect [evidence based medical study double blind randomized] in prevention and other respects by means of early intervention and 'full participation' [explain], and traditional Chinese medicine has thus re-[do you really mean it?]entered the international visibility [really?].

===Structure===
This paper takes the overseas dissemination of the ''Compendium of Materia Medica'' (Chinese characters) as an example: the first part is about the spread and development of its original text, the second part is about the overseas dissemination of its translation, the third part is about the current acceptance of the book, and the fourth part is about the summary and further analysis of the dissemination of this pharmaceutical classic. The research on the dissemination of Chinese medical classics abroad will better help the Chinese medical classics to go abroad and promote the internationalization of TCM.

===Key words===
'''''the Compendium of Materia Medica''; overseas dissemination; Chinese medical classics;'''

===Introduction===
'''1. On the original'''

The original classic ''Compendium of Materia Medica'' consists of 52 volumes, including 16 parts and 60 categories, which recorded 1892 kinds of herbs, 11096 prescriptions and 1110 attached drawings. Based on traditional Chinese medicine, this book integrated mass disciplines encompassing basic theories of traditional Chinese medicine, medicament, prescription, and clinical application which almost involve all the contents of traditional Chinese medicine, reflecting the comprehensiveness of herbal knowledge and marking the extraordinary significance to the development of traditional Chinese medicine.

'''2. On the author of the original'''

Li Shizhen (courtesy name: Li Dongbi, assumed name: Li Binhu; 1518-1593) was from Qizhou (present Qichun County, Hubei Province). He came from a family lineage of physicians. His grandfather, an itinerant healer usually walked the streets to give treatment to poor people, and his father was a famous physician in his hometown. He was brought up and nurtured by his family tradition and he expressed keen interest in medicine.(Min Li, Yongxuan Liang 2015, 215-216)

===Literature Review===

===Methods and Theories===

===The original edition and the other three popular editions===
'''1. Jinling Edition'''
Li Shizhen has represented a great interest in medicine since he was young. He read previous works extensively, and when he had got some perceptions he would make notes and in this way he accumulated a large amount of knowledge. Meanwhile, he did not stick to the saying of the ancient people and adhered to “seeing is believing”.
From the age of 35, that is, the thirty-first year of Jiajing of the Ming Dynasty, Li began to write the''Compendium of Materia Medica'', and until the age of 62, that is, the sixth year of Wanli of Ming Dynasty, it was completed without manuscript. During this 27 years, after arduous efforts, Compendium of Materia Medica was finally written successfully in 1578. Because this book encompassed the content of the anti-taoist belief of immortals, its publishing process necessitated painstaking efforts. Finally, with the help of Wang Shizhen, a literary giant of that period, it was about to be published. However, Li passed away just as the engraving of his work was complete and was about to be printed. In 1596, the epoch-making ''Compendium of Materia Medica'' was published in Nanjing, known as the Jinling Edition.

'''2. Jiangxi Edition'''

'''3. Hangzhou Edition'''

'''4. Hefei Edition'''

===Dissemination in different regions ===
'''1. In Japan'''

'''2. In Korea'''

'''3. In Europea'''

'''4. In America'''

===Reception in contemporary foreign market===

===Analysis and enlightment===

===Conclusion===

===References===
*Min Li, Yongxuan Liang(2015). Li Shizhen and The Grand Compendium of Materia Medica. Journal of Traditional Chinese Medical Sciences 2, 215-216
*
*
*

==英语笔译陈路瑶 Chen Luyao 202170081565 CE==

<center>'''A Study on the Popularity of Tie Ning's "The Bathing Women "Abroad'''</center>

<center>Chen Luyao</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译邓阳林 Deng Yanglin 202170081567 MW==
'''A study on Xu Yuanchong's Song Poems translation'''

==英语笔译何丽娜 He Lina 202170081569 CE==

<center>'''A Study on the dilemma of the Chinese Cultural Classics'''</center>

<center>He Lina</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译胡良明 Hu Liangming 202170081570 MW==

<center>'''A study on Lin Yutang’s translation of Six Records of a Floating Life'''</center>

<center>Hu Liangming</center>

===Abstract===
Translation is a special art. When translating, the translator needs to express the original content in another different language. In this process, the translator not only needs to translate the original content, but also needs to preserve the mood, imagery, rhythm and writing style of the original text. Therefore, translation is not only a transformation between two different languages, but also an exchange between different cultures represented by the two languages. As a special type of translation, literary translation involves famous Chinese and Western literary works, so it is necessary to pay more attention to the connotation of words and sentences while translating. In literary translation, the translator should strive to express the artistic conception of the original work, so that readers can read the literary connotation from the translated work as if reading the original text, and can feel the beauty of the language. The Three Beauties Principle, which consists of beauty in sound, beauty in sense and beauty in form, is the translation standard put forward by the famous translator Xu Yuanchong. The Three Beauties Principle is regarded as the translation standard of Chinese classical poetry. Under this standard, the translator must express accurately the beauty in the poem. Since the styles of poetry and prose are very similar, this article aims to explore the effective methods of English translation of Classical Chinese by studying the translation aesthetics in Lin Yutang's English translation of Six Records of a Floating Life.

===Key words===
Three Beauties Principle, English translation of Classical Chinese, Six Records of a Floating Life.

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译黄琼 Huang Qiong 202170081571 CE==
<center>'''The Translation and Spread of Yu Hua's Works in Europe'''</center>

<center>黄琼 Huang Qiong</center>

===Abstract===
Yu Hua, the most famous[? statistics? Mo Yan] contemporary author in China, wrote a lot of masterpieces[?] such as ''To Live'' 活著, ''Cries in the Drizzle'', and ''Chronicle of a Blood Merchant''. He is one of the pioneers of Chinese avant-garde literature in the new period. As one of the most influential[?] contemporary Chinese writers, this paper will explore the translation and dissemination of Yu Hua’s works（''Brothers'' as an example）in Europe with emphasis on France and Germany. Through this case, I hope[?] to provide some experience for the dissemination of Chinese contemporary literature, so as to expand the influence of Chinese literature.[normativity? A value by itself?]

===Key words===
Yu Hua, ''Brothers'', Chinese contemporary literature, translation.

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*杭零 & 许钧.(2010).《兄弟》的不同诠释与接受——余华在法兰西文化语境中的译介. 文艺争鸣(07),131-137.
*王侃,蔡丽娟 & 朱志红.(2009).《兄弟》在法语世界——法语书评翻译小辑. 文艺争鸣(02),117-122.
*杭零.(2013).法兰西语境下对余华的阐释——从汉学界到主流媒体. 小说评论(05),67-74.

==英语笔译邝雨琪 Kuang Yuqi 202170081572 MW==
<center>'''A Study on C-E Translation of the Mao Zedong's Poetry from the Perspective of Eco-translatology'''</center>

<center>Kuang Yuqi</center>

===Abstract===
Based on eco-translatology theory, this thesis analyzes the translation of Mao Zedong’s poetry from three dimensions: language, culture and communication. Mao Zedong's poetry holds an important place in the history of Chinese and even world literature. The appropriate English translation of Mao Zedong's poems is of great significance for promoting Chinese culture and enhancing cultural soft power. This thesis will take Xu Yuanchong's translation of Mao Zedong's poems as an example to study the application of eco-translatology in the translation of Mao Zedong's poems. It aims to improve the English translation of Mao Zedong's poetry and apply this translation theory to the translation of other texts, so as to make the English translation of Chinese literature more perfect and understandable.

===Key words===
Eco- translatology; Mao Zedong's Poetry; Xu Yuanchong's Translation

===Introduction===
With the increasingly intimate exchanges between countries, the globalization is more and more irreversible. In this condition, translation becomes increasingly important. In addition to Tang and Song poetry, Mao Zedong’s poetry also occupies a very important position in the history of literature.
This thesis intends to improve the English translation of Mao Zedong's poetry, and apply the translation strategies to other texts’ translation, so as to make the English translation of Chinese literature more perfect and understandable.
The thesis consists of five parts. .......

===Literature Review===
Scholars at home and abroad have done a lot of research on the English translation of Mao Zedong's poetry. From the 1950s, Russia, the United States, France, Italy and other European and American countries officially began publishing the translation of Mao Zedong’s Poetry（李正栓，陶沙，2009）. Foreign scholars mainly focus on the translation of Mao Zedong's poems itself. The studies done by domestic scholars are mainly divided into three categories：introducing and commenting on the versions of Mao Zedong's poetry translation; studying Mao Zedong's poetry translation from different translation theories; comparing different translation versions of Mao Zedong's poems. Although some scholars have studied the translation of Mao Zedong’s poetry from the perspective of eco-translatology, there are many viewpoints on this theory, and few analyze it from the “three-dimensional transformation” principles.

===Methods and Theories===
This thesis studies the translation of Mao Zedong's poems from the perspective of eco-translatology, and the application of “three-dimensional transformation” theory in it.

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译黎溢佳 Li Yijia 202170081573 CE==
On the popularity of Three Body abroad

==英语笔译李思敏 Li Simin 202170081574 MW==
A Study on Translation Methods of Agricultural Terms in Chinese Sci-tech Classics —— A Case Study of Tian Gong Kai Wu

==英语笔译李思源 Li Siyuan 202170081575 CE==

<center>'''A study of Howard Goldblatt's Translation: Life and Death are Wearing Me Out as an Example'''</center>

<center>Li Siyuan</center>

===Abstract===

The translator of Mo Yan, a contemporary Chinese novelist, was instrumental in helping his works spread abroad and winning the Nobel Prize in Literature in 2012. With the improvement of the translator's subjective status and the frequent awards of Howard Goldblatt 's translations, the academic circles have attached great importance to the display of the translator's subjectivity in Howard Goldblatt's translations in recent years. This paper focuses on the figurative rhetoric in the book, through the establishment of a parallel corpus[?], combined with the examples in the English translation of Goldblatt, to explore the translation method of the figurative rhetoric in the English translation of the work.

===Key words===

Life and Death are Wearing Me Out; translation strategy; Howard Goldblatt

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译李婷 Li Ting 202170081576 MW==
On the Translation of The Border Town

==英语笔译李欣 Li Xin 202170081577 CE==

<center>'''The dissemination of Chinese Classics in modern media'''</center>

<center>Li Xin</center>

===Abstract===
Classical books are important carriers of Traditional Chinese culture. It is an inevitable requirement to promote the overseas dissemination of traditional Chinese cultural books and classics in an all-round way to enhance cultural soft power and promote cultural exchanges among countries. New media era external communication has created new opportunities for ancient books and records, in this article, through the perspective of cross-cultural communication status quo in the spread of the new media age books, explore new media age classics of Chinese traditional culture, foreign media strategy, to seek the best transmission schemes, the best communication effect, promote Chinese culture to the world.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译李颖 Li Ying 202170081578 MW==

<center>'''On the Translation of The Moon and Sixpence'''</center>

<center>Li Ying</center>

===Abstract===
苗语是苗族文化的主要载具。在文化历史发展的过程中，由于受经济、地理、科学技术等方面的限制，苗语没有得到很好的继承和保护。本文主要介绍苗族的概况、分布情况以及苗语的基本特点。近十年来，对苗语进行研究的专家学者和相应著述越来越多，本文主要从介绍最基本的与苗语相关的情况，试图引起更多人对苗语以及更多少数民族语言的关注，从而对少数民族语言和文化进行保护。

===Key words===
Miaoyu, Hmong,language protection

===Introduction===
20世纪30年代，美国一些学者开始关注美洲印第安语和澳洲土著语言的大规模灭绝现象，并由此引发濒危语言研究的热潮。根据1996年，教科文组织发布的世界濒危语言地图显示，目前全世界大约有2500种语言存在不同程度的濒危情况。而面临濒危情况的语言主要由于一些语言是因为使用人数仅存一人而濒临灭绝，比如巴西的阿皮亚卡语（Apiaka）、迪亚霍伊语（Diahoi）以及中国台湾的拔泽海语（Pazeh）等都极度濒危，因为这些语言在2009年前大多只剩一人会说。同样我国是一个少数民族众多的国家，因而会有众多少数民族特有的语言，比如蒙古语，客家话，土家族语等。语言不仅是一种交际工具，更是一个民族文化的传承，每一种语言都是一个族群独特文化和族群特征的重要体现和表现形式。少数民族语言也面临着同样的现象，因此想对离自己生活比较接近的语言进行了解和研究。

===Literature Review===

===Methods and Theories===

===Subtitle 1 The Motivation of the Miaoyu===
In the 1930s, some scholars in the United States began to pay attention to the mass extinction of American Indian languages and Australian Aboriginal languages, which led to a boom in the study of endangered languages.Endangered languages mostly are spoken by only one person, such as Apiaka and Diahoi in Brazil, Pazeh in China Taiwan, which were spoken by only one person until 2009. Similarly, China is a country with many ethnic minorities, so there will be many minority dialects, such as Mongolian, Hakka, Tujia dialect and so on. Language is not only a communicating tool, but also the inheritance of a national culture. Every language is an important embodiment and manifestation of a unique culture and ethnic characteristics of an ethnic group. Minority languages are also facing the same phenomenon, so I want to understand and study the language that is close to my life.

===Subtitle 2 Miao Nationality ===
1.The Source of the Name “Miao”
There are different views among Chinese and foreign scholars on the reason for the use of "Miao" as the ethnic name of the Miao people.Foreign scholars believe that Miao is the uncultivated grass growing in a field, indicating that their indigenous tribes,a symbol of savage and uncivilization, were living there before the arrival of the Han nationality.
2.The Distribution of Miao Nationality
(1)Domestic Distribution
The Miao are a long-established, populous and widely distributed ethnic minority in China, and a cosmopolitan people who originate from China but continue to migrate and live across borders.Records of the Miao population have appeared in a number of documents and prescriptions as early as the Ming and Qing dynasties. According to the data of the sixth national census in 2010, the Miao are mainly distributed in Guizhou, Hunan, Yunnan, Chongqing, Guangxi, Hubei, Sichuan and other municipalities and autonomous regions in southwest and south-central China. The Miao in Guizhou province are mainly distributed in the autonomous regions of Qiandongnan Miao and Dong, Qiannan Buyi and Miao, Qiannan Buyi and Miao, as well as Bijie, Tongren, Anshun, and Zunyi, and thus the Miao language they speak is called the Eastern Miao language; the Miao in Hunan province are only distributed in the cities and counties of Jishou and Phoenix in Xiangxi Autonomous Prefecture, the autonomous counties of Mayang and Jingzhou in Huaihua, and Shaoyang The Miao in Hunan Province are only found in Jishou and Phoenix in Xiangxi Autonomous Prefecture, Mayang and Jingzhou in Huaihua and Shaoyang City. The Miao in Yunnan province are mainly distributed in Wenshan, Honghe and Zhaotong prefectures; the Miao in Chongqing are mainly distributed in Qianjiang district and three autonomous counties of Pengshui, Xiushan and Youyang; the Miao in Guangxi are mainly distributed in Rongshui, Longlin, Sanjiang, Resources, Xilin and Longsheng counties; the Miao in Hubei province are mainly distributed in Exi Tujia and Miao autonomous prefecture; the Miao in Sichuan province are mainly distributed in two areas of Yibin and Jialing.
(2)Overseas Distribution
The Hmong in foreign countries are mainly located in Vietnam, Laos, Thailand, Burma, the United States, France, Canada, Australia, Argentina and other places.
In Vietnam, most of the Hmong call themselves "Mon" Hmongb, and only a small part of them call themselves "Na Miao", and the Hmong branch in Vietnam can be divided into five main branches: "White" Hmong Hmongb dleub, who call themselves "Mon Dou"; "Black Hmong", who call themselves "Mona Hmongb Dlob; Hmong shib, which calls itself "Monsi"; "Flowering" or "Green", which calls itself "Monleng "Hmongbnzhuab; the Han Hmong call themselves Hmongb shuab. They usually live in the high mountain jungle with a sea area of 800-1700 meters, where the terrain is precipitous, with jagged rocks, high mountains and deep streams, narrow roads, and a subtropical monsoon climate with abundant rainfall in most areas and a rainy and dry season.
The religious beliefs of the Hmong in Southeast Asia are basically similar to those of the Hmong in China. Vietnamese Hmong scholars believe that the "five harmful ghosts" that can attach themselves to people are the most frightening. Once a person is found to be possessed by the "Five Harmful Ghosts", a ghost master must be called in immediately to cure the illness and drive away the ghosts. The Lao Hmong believe that there are spirits for everything, and there are spirits for water, fertilizer, roads, rice fields, hunting, stoves, living rooms, etc. Each family has its own unique god, and some people even believe that the god is their ancestor, and they have to meet with the god once a year.

===Subtitle 3 The origin of the Hmong and the historical formation of the Hmong===
1. Origin of the Miao
Due to the lack of exact historical evidence, posterity can only trace the origin of the Miao people from the historical memories of the Miao people in western Hunan. The first is the memory of the formation of heaven and earth. Based on the oral narratives of the Shishougui family, a Ba Dai family in Dongmaku Township, Huayuan County, Xiangxi, the domestic academic community has successively described the simple understanding of the Miao ancestors about the formation of heaven and earth, the emergence of human beings, the origin of civilization and the development of society.
There is also a romantic description of the appearance of the sun and the moon. In the ancient folk tale "The Story of the Nine Suns" and the folk narrative poem "The Story of Ban Dongchen", which are included in the folklore materials of western Hunan, the hero shoots the sun in a more complete plot. With the assistance of a falcon, an old bull, a big black dog and a gray rooster, Ming Naxiong shoots the golden and silver eggs, which are transformed into eight suns and moons, laid by the nine-headed monster bird on the sun tree, respectively. He eventually bends the marsang tree in the battle with the vicious fire bird and jumps into the moon, transforming into a star of enlightenment. The plot of "Moving the Moon" is slightly different. It tells the story of Liu Chun and Ah Xiu, a couple under Dali Mountain, who are determined to find the sun by riding a rooster when they learn that the sun has been locked into the cavern at the bottom of the sea by the devil king in Ter Mountain due to the flooding of their fields and the darkness of the earth. Liu Chun was killed, his son Jitai grew up and succeeded his father, with the help of the thousand-year-old eunuch, his father's spirit and the dragon king, he got the earth powder, killed the fox spirit who transformed into an old woman, and finally fought against the devil king, the brocade rooster pecked the devil's eye and rescued the imprisoned sun.
The second is the memory of the origin of human beings, that is, the origin of the Hmong. According to the literature compiled by the scholars, in the ancient times, the two people in the sky were at odds with each other, so Wo Shou was imprisoned by Wo Bi, and he was able to get away by coaxing his children to send water and fire. A pair of children of Wo Bik were sheltered inside the melon seeds given by Wo Shou and were spared. When the flood receded, the two siblings married, a year after the birth of the child cut into a hundred pieces, respectively, thrown to various places, "a piece in the house, sealed as Wu; a piece on the Dragon Mountain, only to have the Dragon family line of people; a piece on the stone called stone; a piece on the hemp garden, he shouted into the hemp surname people; the last piece of nowhere to throw, it will be left in the dust,; later changed people on the surname Liao. From then on there are a hundred family names."
2. Historical formation of the Hmong
This geographical distribution pattern of the Miao in China today is the result of numerous migrations in the history of the formation and development of the Miao people. According to scholars, from the historical documents of the Miao, "the Miao ancestors originally inhabited the middle and lower reaches of the Yellow River in China, and migrated to the 'left Dongting' and 'right Pengli' areas during the 'Three Miao' era. ' of the river and lake plains. Later, due to wars and other reasons, they kept migrating south and west into the southwest mountains and the Yunnan-Guizhou plateau. Since the Ming and Qing dynasties, the Miao distribution has formed the present pattern".
The Miao have undergone five major migrations in their thousands of years of development history to form the present geographical distribution pattern, which has not only shaped the Miao's swarthy, tough, united and defiant national character, but also created a distinctive national culture with gorgeous and colorful music.
Regarding the ethnic origin of the Miao, there are different views, but these views are summarized as follows: the indigenous people of Jianghuai, the south, the west, the north, and the "Jiu Li San Miao", among which the "Jiu Li San Miao" is the most influential. Miao ethnic origin can be traced back to the earliest ancient times to Chi You as the leader of the Jiu Li tribal alliance living in the lower and middle reaches of the Yellow River and the lower and middle reaches of the Yangtze River. Later, Chi You had a fierce conflict with another two tribal alliance led by Yan Di and Huang Di in the upper reaches of the Yellow River, and was finally defeated by Huang Di in the Battle of Zhuo Lu, Chi You was killed, and some of the tribesmen were integrated into Yan and Huang tribes, while most of them migrated south and settled in today's Dongting Lake and Poyang Lake area, forming a new tribal alliance in the period of Yao, Shun and Yu. The Sanmiao had fierce struggle with the tribal alliance led by Yao, Shun and Yu in history, and then the tribal alliance gradually disintegrated after Yu's many conquests and defeats, and after the demise of the Sanmiao tribe, most of the other tribes started to make a big migration.
During the Qin and Han dynasties, most of the Miao ancestors were distributed in the present-day Xiang, E, Chongqing and Qian adjacent areas. From the Qin and Han Dynasties until the Tang Dynasty, the Miao ancestors experienced the third major migration in history. Most of them migrated from the Wuling Mountains to the southwest of Sichuan and Guizhou, and some even migrated to Yunnan and Guangxi. Since the fourth and fifth migrations were basically from the Wuling Mountains to the southwest, we believe that the third migration of the Miao ancestors was of great significance to the formation of their ethnic group, which basically laid the present distribution pattern of the Miao and laid a solid foundation for the formation of a stable ethnic community.

===Subtitle 4 Miao Folk Beliefs===
phenomena such as the sky, wind, rain, lightning, sun, moon and stars in the natural world. The reason why the Miao folk in western Hunan worship the sky, water and rain is due to the local climate of little rain and lack of water. Although the climate of Miaojiang in western Hunan does not have hot and cold winters, it shows the characteristics of inverted spring chill, dry and hot summer lacking rain, and cloudy and sunny weather having a great influence on temperature. At the peak of summer, the weather is dry and there is little rainfall, and drought seriously affects the growth of crops.
Their faith in the worship of the sky is mainly based on the sky, water and rain, and there are corresponding rituals.
The first is the worship of the sky. Whenever the spring plowing season comes, that is, in the third month of the lunar calendar, people who have fields at home first ask a Yin-Yang man to choose an auspicious day. At that time, the head of the family brings some incense, paper, half a catty of white wine and four taels of boiled pork to the family's fields to pay homage to "God" and pray for a good harvest this year.
Secondly, it is the worship of water. Before the tap water came into the village, it was the source of water for the villagers' daily life and farmland. During the annual festival, the villagers would carry incense, paper, wine, meat and other offerings to the well to worship, expecting the well water to be inexhaustible.
Once again, it was the worship of rainwater. The summer festival is a standardized ritual held by the state specifically to pray for rain and a good harvest for all the grains, which originated from the primitive society to control nature by way of simulation or contact. It is also one of the rituals of the Heavenly Rites, which is called "Da" because it is combined with the worship of God, the supreme god, and is held regularly.
In times of severe drought, the Miao people in western Hunan collect money to buy ritual items and ask Ba Dai to go to the ditch, river or cave near the village to pray for rain from the gods such as the Dragon King and the Thunder God. Generally, they use such methods as "taking the river", "playing the river" and "making people in the river".

===Conclusion===
China is a multi-ethnic family, and the Miao language in the western Hunan region is facing the same problems as other ethnic languages. Language endangerment is a national phenomenon, and foreign countries have richer experience in the preservation and revival of endangered languages. Usually, the revival of Hebrew is known as the most successful case of language revival, so we can learn from the advanced experience of foreign countries in protecting and reviving endangered languages. For example, opening native language preservation centers, training community members to record and describe languages, providing native language instruction, and compiling dictionaries. We should take into account the actual situation of language endangerment in western Hunan and fully learn from the mature experience abroad to accelerate the preservation of minority languages and cultures in our region.

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译李媛 Li Yuan 202170081579 CE==
The Translation and Reception of Sunzi: The Art of War in the West

==英语笔译梁思婷 Liang Siting 202170081581 MW==
On the Reception of Vanity Fair in China

==英语笔译廖诗韵 Liao Shiyun 202170081582 CE==
<center>'''On the translation of ''Three Body Problem'' from the perspective of Feminist Translation Theory'''</center>

<center>Liao Shiyun</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
This is a paragraph. (Wang 2021:423)

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译刘唱 Liu Chang 202170081583 MW==
<center>'''Brief Talk on the Standard of Translation of Chinese Songs'''</center>

<center>Liu Chang</center>

===Abstract===
In the process of human civilization development, music plays an important role in expressing and cultivating people’s sentiments. While appreciating foreign music, we should also keep our self-confidence in culture and commit to bring Chinese music into the ears of foreign listeners so that they can hear the voice of the China. That’s what makes the translation of lyrics become the priority of the priorities. By summarizing the common ground of functional equivalence theory, skopos theory and other mature translation theories, this paper explores the general standard of translating Chinese songs into English. Meanwhile, according to the particularity of lyrics and the diversity of music style, this paper also discusses the particular standard of translating Chinese songs into English. On this basis, some English versions of Chinese songs are selected to analyze the gains and losses during the process of translation which is under the guidance of the mentioned translation standard.

===Key words===
lyrics translation; Chinese music; Chinese into English

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译刘乐乐 Liu Lele 202170081584 CE==
Why Chinese Online Fantasy Novels Can Be Good Translation Materials: based on the Study of Dragon Raja

Abstract
Key words
1.Introduction
2.Value of Communication
3.Content of Communication
4.Feasible Procedures of Translation
5.Platform for Translation and Communication
Conclusion
References

==英语笔译刘双英 Liu Shuangying 202170081585==
The Translation of Liu Cixin's other Science Fiction (except from the Three Body Problem)

==英语笔译刘婷 Liu Ting 202170081586==
Study on the Canonization of Chinese Modern Poetry

==英语笔译刘瑶 Liu Yao 202170081587==
<center>'''On Mo Yan’s Representative Works Translated Overseas'''</center>

<center>Liu Yao 刘瑶</center>

===Abstract===
With the implementation of “Going Global” strategy of Chinese literature, more and more works of outstanding Chinese writers have been translated and published in countries around the world, and Mo Yan’s works are representative of them. In 1988, The Dry River was published in Japan, which started the overseas publishing of Mo Yan’s works. As of October 2019, there are 388 kinds of Mo Yan’s works published in 41 countries and Mo Yan has become a representative of contemporary Chinese writers to the world. A comprehensive discussion on the development history, geographical and language distribution, and audience acceptance of Mo Yan's representative works translated overseas is an important topic that can summarize some features of Chinese literature translated overseas, from which to gain some revelation related to Chinese literature's going global. This paper collects relevant papers and journals on the translation and dissemination of Mo Yan's works, based on which this paper reaches a conclusion of information related to Mo Yan's three representative works —''Red Sorghum''《红高粱家族》, ''Frog''《蛙》, ''Big Breasts and Wide Hips''《丰乳肥臀》. Taking masterpieces of well-known writers as examples, this paper is in the hope of offering new ideas for the translation and dissemination of Chinese literature.Through study and research on the topic, this paper concludes that the significance of Mo Yan's works translated overseas is mainly reflected in the following three aspects: first, showing the global influence of Chinese contemporary literature; second, contributing to the further development of the dissemination of Chinese culture; third, setting a model for cultural communications between China and other countries. The translation and dissemination of Mo Yan's works also inspire us that the spread of Chinese literature needs not only policy support from the government, but also high level translation from translators, both of which are key factors in terms of Chinese literature's going global.

===Key words===
Mo Yan; representative works; translation; dissemination

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译刘珍 Liu Zhen 202170081588 MW==
A Study of Strange Stories From a Chinese Studio from the Perspective of Skopos Theory --[[User:Liu Zhen|Liu Zhen]] ([[User talk:Liu Zhen|talk]]) 02:21, 10 May 2022 (UTC)

==英语笔译马艳焕 Ma Yanhuan 202170081591 CE==
The Translation and spread of Su Tong 's works Abroad

<center>'''The Translation and spread of Su Tong 's works Abroad'''</center>

<center> Ma Yanhuan 马艳焕 </center>

===Abstract===
Su Tong is one of the famous contemporary Chinese writers, whose works have been translated into a variety of languages and widely spread abroad. therefore, the writer Su Tong has also become one of the top three foreign translators of novels in China. Based on the present situation of the foreign translation of Su Tong's works, this paper will explore the reasons for the success or failure of its overseas dissemination, and put forward some countermeasures to provide a reference for the going out of Chinese literature.

===Key words===
Su Tong; Translation； Spread

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文.
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译聂薇 Nie Wei 202170081592 MW==

Translation of Idioms in Howard Goldblatt's Life and Death are Wearing Me Out--[[User:Nie Wei|Nie Wei]] ([[User talk:Nie Wei|talk]]) 05:55, 10 May 2022 (UTC)

<center>'''Translation of Idioms in Howard Goldblatt's Life and Death are Wearing Me Out'''</center>

<center>Nie Wei 聂薇</center>

===Abstract===
Mo Yan's novel Life and Death are Wearing Me Out is full of vivid and interesting idioms, which make the language of this novel so unique and characteristic. Howard Goldblatt's translation of this novel has been a great success in the English-speaking world. In the translation of idioms in this novel, he mainly adopts the methods of foreignization and omission, and follows the translation principles of preserving the foreign culture and insisting on semantic correspondence in order to present the heterogeneity of the idioms, so that the Chinese culture contained in the idioms in Life and Death are Wearing Me Out is well presented to Western readers. His translation provides a more objective platform for Western readers to know the diverse cultures of the world. The study of Goldblatt's translation of this novel can help guide the English translation of Chinese literature, thus providing references for promoting Chinese culture abroad.
===Key words===
Life and Death are Wearing Me Out; Howard Goldblatt; translation of idioms; creative treason
===Introduction===
Mo Yan's novel Life and Death are Wearing Me Out is not considered the best novel in China, but Goldblatt's English translation has received much attention in the English-speaking world, won many international awards, and is even considered one of the most important works for Mo Yan to win the Nobel Prize in Literature. One of the most distinctive features of this novel is its unique language style. Goldblatt’s exquisite translation enables Mo Yan's style to be reproduced, and the strong local flavor and magical realism to be manifested, all of which is an important factor for the success of the English translation of Life and Death are Wearing Me Out. This paper discusses the translation methods and principles adopted by Goldblatt in his translation of the idioms in this book, and analyzes its influence on the dissemination of Chinese culture, so as to provide reference for future translations of Chinese classics.
===Literature Review===
I searched CNKI with keywords "Life and Death are Wearing Me Out and translation" (searched until May 29, 2022) and found 355 related papers. These papers analyzed the translation methods, strategies and Goldblatt’s translation style of Life and Death are Wearing Me Out from different perspectives, such as relevance theory, Bourdieu’s theory of field, Reception Aesthetics Theory, eco-translatology, translation aesthetics, the post-colonialism perspective, rewriting theory, translation ethics, hermeneutics and translators' subjectivity.

Among them, there are five papers related to the study of proverbs ( idioms). Wang Yiting and Lin Mei point out that Goldblatt mostly uses literal translation to translate idioms in the linguistic dimension, chooses both literal and free translation in the cultural dimension, and uses rewriting in the communicative dimension. Liu Geng and Lu Weizhong, with the help of conceptual metaphor theory, point out that the English translation of the idioms in Life and Death are Wearing Me Out has certain translator's subjectivity, and the translator's metaphorical way of thinking affects the use of different translation strategies. Ye Pingting, based on the cultural translation view, uses the idioms in Goldblatt’s version as a corpus to explore how translators effectively convey cultural information. Chen Qiansa analyzes the use of idioms and their translation methods in this novel based on the Chinese-English parallel corpus. Shi Chunrang and Shi Yan analyze the role of idioms in Life and Death are Wearing Me Out in constructing the "image of the other" for Western readers, as well as in deconstructing the cultural psychology of western readers.

The study of idioms’ translations in Goldblatt's version includes both case studies, in which a single idiom is selected for discussion, and quantitative analyses supported by definite statistics. This paper provides an overall study of the methods and principles of translating idioms, and suggestions for improvements to the mistranslations in Life and Death are Wearing Me Out, so as to provide a reference for the English translation of Chinese literary works in the future.
===Methods and Theories===
This paper focuses on the study of Goldblatt’s translation based on Venuti's theory of domestication and foreignization and the concept of creative treason.

Lawrence Venuti firstly formulated and introduced the theory of domestication and foreignization in the book The Translator’s Invisibility. According to Venuti, domestication refers to the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for target language readers, while foreignization refers to the type of translation in which a target text deliberately breaks target conventions by retaining something of the foreignness of the original.

The domestication method can express the language and culture of the source language with the language and culture familiar to the target language readers, and the translation is fluent and easy to read and accepted by the readers, but the "domestication method" tends to distort the facts of the original text, which is not conducive for the target language readers to feel the "exoticism" of the foreign culture. On the other hand, the "foreignization method" can better maintain the style of the original text, convey the author's original intention, and let the target language readers truly feel the difference between the two cultures, but the disadvantage of it is that the translation may be obscure and difficult to understand, and may sometimes make the readers have cultural misunderstanding.

Professor Xie Tianzhen published a book entitled Translation Studies, in which he elaborated on the creative treason in literary translation in depth. In his book, he clearly pointed out that "the most fundamental characteristic of creative treason in literary translation is that it introduces the original work into a receptive environment that the original author did not originally anticipate, and changes the form originally given to the work by the original author."

Due to the specific differences in social, historical and cultural factors between the source language and the target language, the translator will certainly make appropriate and comprehensive "adjustments" to the specific differences in semantics between the two languages in different contexts during the whole process of translation. These "adjustments" are, on the surface, a "treason" against the original work, but it is not the translator's trampling on the original work at will, but the translator's attempt to make the translation convey the same meaning as the original work in the translated language environment.

===1.Idioms in Life and Death are Wearing Me Out and their characteristics===
正文.
===2.Goldblatt’s translation methods of idioms in Life and Death are Wearing Me Out===

===3.Goldblatt’s principles for translating idioms===

===4.Enlightenment of Life and Death are Wearing Me Out for the English Translation of Chinese Literature===

===Conclusion===

===References===
*Mo Yan. (2011)2011. Life and Death are Wearing Me Out［M］. tans. by Howard Goldblatt. New York: Arcade Publishing．

==英语笔译孙丽君 Sun Lijun 202170081593 CE==

<center>'''An Analysis of English Translation of Luotuo Xiangzi from the Perspecctive of Rewriting Theory'''</center>

<center>Sun Lijun</center>

===Abstract===
Traditionally, translation is regarded as a kind of linguistic conversion, which means translating the source text from one language into another. And with further and deep study of translation, Bassnett and Lefevere went beyond the level of language, focusing on the mutual interaction between translation and culture, and the influences and restrictions of culture on translation. Therefore, the move from translation as text to translation as culture and politics is termed as the cultural turn. Rewriting Theory, proposed by Lefevere, is the representative fruit of the translation studies on culture, exerting profound influence on academia. Rewriting Theory shows that translation is regarded as rewriting, which is mainly constrained by the dominant poetics, ideology and patronage under certain backgrounds.
Luotuo Xiangzi, writtten by Lao She in the year of 1939, is one of the representative masterpieces of Chinese classics, gaining great popularity both at home and abroad since its first English version, translated by the American translator Evan King in 1945, came out. And this translated text obtained great success in America, which establishing Lao She’s reputation as a writer in the international literary circle. However, due to the inequivalence to the source text, Evan King’s translated work invited some critics from Chinese scholars even unsatisfied the original author Lao She himself. Thereafter, this short essay will briefly analyze the translation of Luotuo Xiangzi by Evan King from the perspective of Rewriting Theory, trying to find out the influences the dominant poetics, ideology and patronage exert on translation.

===Key words===
Luotuo Xiangzi; rewriting theory; translation

===Introduction===
As is known to all, translation is a kind of special and creative activity carried out in a certain context. And it is influenced by some certain activities of the society at one hand, while on the other hand, translation is also restricted by some factors of the works and the writers themselves. In a word, translation plays an essential and pivotal role in communicating and exchanging ideas in this global village. And with further cultural exchanges, some foreign masterworks have been introduced into China, broadening people’s horizon and enriching their daily life and spiritual life in China; also, some Chinese classics have been translated abroad and made foreign friends get a better understanding of Chinese culture. As one representative work of Chinese modern classics, Luotuo Xiangzi has been translated into several versions by some famous translators at home and abroad, including Evan King’s Rickshaw Boy, Jean M.James’ Rickshaw: The Novel Lo-t’o Hsiang Tzu, and Shu Xiaojing’s Camel Xiangzi. And due to the three English versions translated aboard, Luotuo Xiangzi turned out to be a huge hit as soon as it was published. However, as the first translated version in English, though wildly welcomed among American readers, it invited some terrible criticism made by the Chinese literary circles for Evan King broke the rule of equivalence and he did a lot of rewritings. Throughout the history of translation, we can tell that being true to the original text is of paramount importance no matter from the “faithfulness, expressiveness and elegance” proposed by the famous Chinese scholar Yan Fu or the “dynamic equivalence” or “functional equivalence” initiated by Eugene A. Nida. However, those translation theories concentrate on the source-text-oriented methods and techniques, paying much attention to how to translate the original text faithfully into the target text, which represents a kind of static status and mainly focuses on the linguistic level. However, as the march of translation studies, some scholars have studied translation approach from the perspective of culture, attempting to put translation into a larger context. Thus translation studies was labeled with cultural turn from then on. And the polysystem theory and rewriting theory were representatives in this regard. Taking the dominant poetics, ideology and patronage into consideration, Lefevere’s rewriting theory then exerted profound influence in the later translation studies, providing a brand new viewing angle for individuals who engage in the translation studies. Given the Evan King's translated version, it is of terrific significance to explore the underlying reasons why Evan King did a lot of rewritings to Lao She's Luotuo Xiangzi on the framework of Lefevere's rewriting theory.

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594 MW==

<center>'''A Comparison of The Analects Translated by James Legge and Ku Hungming'''</center>

<center>Tong Yumeng</center>

===Abstract===
Confucius is a great thinker and educator in ancient China, the founder of the Confucian school, and one of the world's most famous cultural figures. As the only book recording the sayings and discourse between Confucius and his disciples, The Analects is a classic of Confucianism as well as of Chinese civilization. Up to now, there have been nearly forty English translations of The Analects, which indicates the importance of this work in China and western countries. This paper mainly focuses on two English translations of The Analects published in 1861 and in 1898 respectively. One is translated by James Legge, a Scottish protestant missionary of London Missionary Society. The other is the translation of Ku Hung-Ming, an extreme cultural conservative and a strong advocate of Confucianism at the turn of the 19th and 20th centuries. By comparing the two English translations, the paper tries hard to trace back their translating processes, find out the criteria used in interpreting the original text, and summarize the strategies adopted to resolve cultural conflicts in translation. Besides adopting the traditional translation theories, this paper conducts its investigation from the perspective of functionalist "skopos theory" and theories of Lefevere. At last, the paper also mentions the influence of the two English versions of The Analects and the images of Confucius they have helped construct.

===Key words===
Confucius, Legge, The Analects, English Translation

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译童略雅 Tong Lueya 202170081595 CE==

<center>'''A Brief Analysis of Reading Strategies of Chinese Classics in a Digitalization Era'''</center>

<center>Tong lueya</center>

===Abstract===
With the rapid development of the society and the in - depth application of science and technology, people’s traditional production and living habits have been gradually changed. And their reading habits, reading time, reading preferences and reading content have also shown new characteristics. Especially with the mature application of science and technology such as Internet, intelligent handheld device, cloud computing, big data and so on in various fields, the reading mode of readers has gradually changed from systematic reading to fragmented reading. Classic works are the crystallization of human civilization. Reading classic works is of great significance to individual growth and social development. It cannot be overemphasized to promote classic reading. This paper analyzes the status of classic reading in a digitalization era, and then attempts to put forward some suggestions in classics reading. In this way, it hoped that people could realize the significance of reading classics and then form good habits to reading them.

===Key words===
Classics reading; strategies; digitalization

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译庹树梅 Tuo Shumei 202170081596 MW==

<center>'''The Cantonization of the Dream of Red Mansions'''</center>

<center>庹树梅</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译王思琪 Wang Siqi 202170081597 CE==
A Study on C-E Translation of The Book of Songs from the Perspective of Xu Yuanchong’s Theory of Three Beauties

==英语笔译王亚娟 Wang Yajuan 202170081598 MW==

<center>'''On the Overseas Transmission Paths of Journey to the West'''</center>

<center>Wang Yajuan</center>

===Abstract===
The continuous development of Internet technology has not only changed the way of reading classics, but also the path of classical communication. According to American scholar Harold Lasswell's 5W communication model, medium is the basic component of the communication process. And in the present time of continuous media convergence, the multidimensional transmission paths of classical works are formed. It is necessary to study the development of communication paths. As one of the Four Great Works of China, Journey to the West has been disseminated overseas for hundreds of years. It has not only been translated into many languages such as English, French, German, Italian, and Russian, but also a large number of film and television dramas, stage plays, animation, video games and other works of that adaptation have been derived.
This paper takes the overseas transmission path of Journey to the West as the research object, first discusses the reasons why it was spread from the perspective of its value, and then clarifies the transmission path of Journey to the West in overseas by analyzing relevant books and papers, and finds that the print publication path mainly relies on paper media to publish translated works; with the evolving of transmission paths with help of new media, the multidimensional transmission path has emerged. And then talks about opportunities for the innovation of classics transmission paths brought by the times. Then studies effects of changing of transmission paths on the classic communication and its prospect, hoping that analysis of the transmission paths of Journey to the West, can provide reference for the continuous dissemination of other classic works.

===Key words===
Journey to the west; transmission paths; classic dissemination; medium; 5W

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译肖冬晴 Xiao Dongqing 202170081599 CE==

<center>'''On C-E Translation of Lexical Gaps in Teahouse from the Perspective of Reception Aesthetics Theory'''</center>

<center>Xiao Dongqing</center>

===Abstract===
Representing as a masterpiece of Laoshe, ''Teahouse'' works as a monument in the history of Chinese drama. From the perspective of reception aesthetics theory, this paper studies the translation of lexical gaps in ''Teahouse'' translated by Ying Ruocheng. It briefly introduces the content of reception aesthetics and its main concepts, expounds the basic conception of lexical gaps and classifies them into four types. In this thesis, the author mainly focuses on the translation strategies adopted by the translator to deal with the lexical gaps in ''Teahouse''. It is found that in the translation of lexical gaps the translation strategy of domestication dominates while foreignization works as a supplement, a tactic which caters to its reader’s expectation horizon.

===Key words===
Reception aesthetics theory; ''Teahouse''; lexical gaps

===Introduction===

===Reception Aesthetics Theory===

===An Overview of Lexical Gaps in ''Teahouse''===

===The Translation Strategies of Lexical Gaps===
正文. (Wang 2021:423)

===Subtitle===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译肖佳莉 Xiao Jiali 202170081600 MW==

<center>'''The Canonization of Tao Te Ching'''</center>

<center>Xiao Jiali</center>

===Abstract===
Tao Te Ching can be divided into two parts.The first part of the moral Sutra is called the Taoist chapter, and the second part is called the moral chapter.The philosophical works written by Lao-tzu in Luoyang during the Spring and Autumn period.Taoism focuses on the view of the universe and nature.The moral focuses on social outlook and outlook on life. What does this mean?
First of all, we should know that all the schools of pre-Qin in China are concerned about the sociology of human relations, and almost no one cares about the problems of nature, which is in sharp contrast to ancient Greek philosophy. With the exception of Socrates, all the ancient Greek philosophers were concerned about the view of nature and the universe. Thales, the first philosopher in ancient Greece, left famous allusions, which were summed up by later generations into four words, called "looking up at the starry sky". However, it is strange that all the hundred schools in the pre-Qin period in China are all concerned with the sociology of human relations.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译谢晓莹 Xie Xiaoying 202170081601==
<center>'''On the English Translation of The Analects in the Contemporary Era'''</center>

<center>谢晓莹</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译熊嘉玲 Xiong Jialing 202170081602 CE==
On the C-E Translation of The Book of Songs
<center>'''On the C-E Translation of The Book of Songs'''</center>

<center>Xiong Jialing</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译杨心怡 Yang Xinyi 202170081604 MW==

The Source of China Children's Literature and the Dilemma of Its Translation

==英语笔译杨紫微 Yang Ziwei 202170081605 CE==

<center>'''The English Translation of the Names in A Dream of Red Mansions from the Perspectives of Domestication and Alienation'''</center>

<center>Yang Ziwei</center>

===Abstract===
"A Dream of Red Mansions" is a great work of high ideological and artistic quality. There are many characters in the book, including more than 300 people with names. Some of the names of these characters are allusions to classics, and some borrow homophonic techniques, and these names also suggest backgrounds, identities, characters and fates of the characters. Cao Xueqin is unique in naming characters. However, due to the cultural background differences in the translation process, it is often difficult for translators to accurately translate the true meaning hidden behind names. Based on this, this paper intends to analyze the characteristics of people's names in A Dream of Red Mansions and explore the translation art of people's names in its English version. In addition, this paper compares Hawkes and Yang Xianyi's translation methods and rules in name translation from the perspective of domestication and alienation, so as to increase its fluency and readability and promote the spread of Chinese culture.

===Key words===
A Dream of Red Mansions;Domestication and Alienation;Name translation.

===Introduction===

===Literature Review===

===Methods and Theories===
This paper uses a text comparison analysis method, from the perspective of domestication and alienation, compares and contrasts the two English translation versions of Hawks and Yang Xianyi to analyze their translation methods and effect in name's translation of A Dream of Red Mansions. And this paper also compares the advantages and disadvantages of the two versions to explore how to output a high quality of the translation of Chinese classics as well as promote foreigners' understanding of Chinese classics. This thesis applies the theories of domestication and alienation in translation.

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译张国浩 Zhang Guohao 202170081606 MW==

<center>'''A Brief Analysis of Strategies of Promoting the Translation of Chinese Classics "Going Abroad"
'''</center>

<center>Zhang Guohao</center>

===Abstract===

Chinese culture is broad and profound, which has a long history about 5000 years. Classics culture is one of the most representative characteristics of Chinese culture. In the course of China’s five thousand years of civilization, a large number of ancient classics have been formed by the inheritance of Chinese culture and the creation of its spiritual connotation. These Chinese cultural classics contain a lot of wisdom, which is of great significance to solve the problems faced by human society today. With the increasingly close ties between countries in the world, cultural exchanges have become more frequent. Promoting the culture of Chinese excellent classics to go abroad is an important means to enhance the soft power of national culture. However, the translation of Chinese classics is still facing many difficulties at present. Chinese cultural classics are voluminous and rich in connotation. In the process of foreign translation and communication, it is necessary to improve the training mechanism of professional translators, build a market-oriented external publishing mechanism, and build a high-quality system of foreign translation of Chinese cultural classics.

===Key words===

Chinese cultural classics; Foreign translation strategies; Communication of Chinese culture

===Introduction===

China is one of the four ancient civilizations in the world and the only one among the four ancient civilizations whose traditional culture has been continued without interruption. The long history of Chinese culture is mainly due to the passing down of a large number of cultural classics. In the new era, China’s comprehensive national power and international influence have increased significantly, and there is a greater demand for spreading Chinese culture to the outside world and for the world to understand Chinese culture. Under this background, the translation of Chinese cultural classics has become inevitable. Under the circumstance of fierce cultural competition in today’s world, it is an important problem to be solved urgently that how to spread excellent Chinese classic culture to foreign countries and obtain important results. This paper will discuss the connotation of the culture of classics, the current situation and difficulties of the foreign translation of Chinese cultural classics and the significance of the foreign translation of Chinese cultural classics. Finally the author puts forward feasible strategies and schemes to promote the foreign translation of Chinese cultural classics, so as to provide reference and guidance for the translation of Chinese cultural classics in the future.

===The Defination of Chinese Cultural Classics===

According to Li Zhengshuan, cultural classics refer to ancient books or documents that record natural, humanistic and philosophical ideas as well as important laws and regulations (Li, 2012: 42). Generally speaking, classics mainly refer to the carving copies, hand-copied books, manuscripts and books of rubbings etc. of the previous dynasties before 1911. The concept of Chinese cultural classics have two meanings. Firstly, it refers to the important ancient documents and books-classical works in various fields of social sciences and humanities and natural science in China. Secondly, it refers to ancient Chinese codes and systems. As far as the value of cultural classics is concerned, it refers to the literature and classical books that have withstood the test and selection of time and played an important role in promoting the progress of national civilization and even the world civilization. In terms of its subject, the cultural classics include classics of ancient Chinese philosophy, religion, literature, military science, history, science and technology, law and so on. No matter in which era, cultural classics have always been studied, enriched, annotated, interpreted and used by scholars of all dynasties. They are the spiritual wealth shared by all mankind. As the prototype symbol of national culture, they have the function of continuous regeneration and inheritance.

===The Significance of Translation of Chinese Classics===

Firstly, the translation of Chinese classics has always been an important part of cultural exchanges between China and the west, and it is also an important way for the dissemination of Chinese history and culture. Chinese classics not only have important ideological value, but also contain rich cultural information, which makes them more difficult to understand and translate. Therefore, the accurate and complete transmission of the cultural information in the classics is of great practical significance for carrying forward Chinese culture and carrying out cultural exchanges between China and the West. However, due to historical reasons and the particularity of Chinese characters, the excellent culture accumulated in the process of Chinese civilization for thousands of years is rarely introduced to the world, so that the world lacks a comprehensive and in-depth understanding of China’s long and splendid history and culture. Therefore, the translation of Chinese classics is particularly important in the context of economic globalization.

Secondly, we have entered an era of globalization nowadays. If any nation or country wants to remain invincible among the world’s nations, it must learn from others. While learning from other nations, we should also know how to introduce the excellent translation of Chinese classics abroad, so that the world can better understand China. Only in this way can we enhance our competitiveness on the international stage, which is also the need of our reform and opening-up policy. As Chinese people, we have the responsibility and obligation to spread the excellent culture of Chinese nation to all parts of the world. Culture is not only the embodiment of national cohesion, but also the cultural soft power has become an important factor in the competition of comprehensive national strength. As the core content of traditional culture, the translation of Chinese classics is one of the important contents of cultural output.

Thirdly, from the perspective of modern history, the Chinese culture compared with the culture of other nations is in a “weak culture” state. In this case, most foreign translators will inevitably reflect the features of their own class when translating and introducing Chinese cultural classics for the benefit of the rulers they serve. Therefore, it is necessary for Chinese translators to provide the world with more comprehensive, systematic, complete and original versions of Chinese classics.

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译张姣玲 Zhang Jiaoling 202170081607 CE==

<center>'''On movie adaptation of Chinese classics - The example of Yu Hua’s ''To Live'''''</center>

<center>Zhang Jiaoling</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译张瑞 Zhang Rui 202170081608 MW==
<center>'''An Analysis of English Translation of Classical Prose Based on the Skopos Theory'''</center>

<center>张瑞 Zhang Rui</center>

===Abstract===
The information age has made cultural communication the norm in the world, and transmitting the essence of Chinese traditional culture to the world is not only an important way to show the profound cultural heritage of China, but also a good way to make the world understand China. This paper introduces the theory of cultural translation into the translation of Chinese classical prose. By selecting the classic prose of Han Yu, the first of the Eight Great Masters of the Tang and Song dynasties, as a case study, we analyze the English translation process of Han Yu's prose under the guidance of cultural translation, show the applicability of cultural translation in the English translation of classical prose, and provide new ideas and references for the future translation of classical prose.

===Key words===
Skopos Theory; Strategies for English translation of classical prose; the classic prose of Han Yu

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译赵宇翔 Zhao Yuxiang 202170081609 CE==
Research On Problems And Strategies of Translation of Chinese Classics

==英语笔译郑冬琴 Zheng Dongqin 202170081610 MW==

<center>'''The Development and Spread of Chinese Network Novels'''</center>

<center>Zheng Dongqin</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译钟青 Zhong Qing 202170081611 CE==
On the Translation and Spread of Three Kingdoms

==英语笔译周皓熙 Zhou Haoxi 202170081612 MW==
On the Translation and Spread of Guanzi

==英语笔译周哲 Zhou Zhe 202170081613 CE==
<center>'''On the Translation of Peony Pavilion'''</center>

<center>周哲</center>

===Abstract===

===Key words===

===Introduction===
''The Peony Pavilion'', also known as "The Return of the Soul", is a masterpiece by Tang Xianzu (1550-1616), an outstanding Chinese opera singer of the 16th century. Compared with the script, ''The Peony Pavilion'' has not only been greatly changed in terms of plot and description, it has also improved greatly in terms of theme and thought. ''The Peony Pavilion'' has also reached an unparalleled artistic level in terms of diction, singing, music, stance and performance. ''The Peony Pavilion'', with its dizzying plot and magnificent structure, is especially good at portraying characters. With more than 160 characters, the play is a living panorama of the times. The artistic and literary value of ''The Peony Pavilion'' has been highly praised in both China and the West. The ''Drama 100: A Ranking of the Greatest Plays of All Time'' (2008) by Daniel S. Burt ranks ''The Peony Pavilion'' at number 32, and he (2008:184) comments that Tang Xianzu's ''The Peony Pavilion'' is the first great work to feature a female protagonist, and from it the reader can enter the tradition of Chinese classical literature.As you can see, this is still a very high opinion.

The earliest English translation of ''The Peony Pavilion'' is Acton's hybridity of translation "Ch'un-hsiang Nao Hsüeh" in Tian Hsia Monthly, vol. 8, no. 4, 1939. Cyril Birch translated some scenes of The Peony Pavilion in 1965 in Selected Readings in Chinese Literature, and published a full translation in 1980 at Indiana University Press; Zhang Guangqian's full English translation was published by Beijing Foreign Language Press in 2001; and Wang Rongpei's full English rhyming translation was first published by Shanghai Foreign Language Education Press in 2000. In 1999, an English version of the novel ''The Peony Pavilion'' was published. One adaptation, by Chen Meilin, was published by New World Press, and another adaptation was published by Seahorse Books, New Jersey, USA. In this section, the full translations by Wang Rongpei, Bai Zhi, and Zhang Guangqian are selected for analysis and comparison, and their translations are abbreviated as follows: Wang's translation, Bai's translation, and Zhang's translation.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译朱丽娟 Zhu Lijuan 202170081614 MW==
The Sinicization of Religion And its Development in China

==英语口译段小蝶 Duan Xiaodie 202170081615 CE==

<center>'''Difficulties and Countermeasures in the Translation of Chinese Classics'''</center>

<center>Duan Xiaodie</center>

===Abstract===
The translation of Chinese classics is an important part of the external transmission of Chinese culture. The difficulties and obstacles to the translation of Chinese classics in modern times mainly exist in the following aspects: 1) the pattern of world culture dominated by the west, the edge of the China culture in the contemporary and weak position; 2) the definition of Chinese cultural classics is unclear; 3) The translation concept of China cultural classics needs to be updated; 4) inadequate investigation of translation, 5) inaccurate grasp of audience taste, 6) inadequate understanding of translation work, 7) lack of talent and other subjective and objective factors. This paper aims to analyze the current situation of Chinese cultural transmission to the outside world, explain the causes of the above obstacles, and put forward several personal thoughts trying to overcome these obstacles like using diversified media, flexible presentation means and flexible cooperation with foreign companies, changing the way of the training translation talents in colleges and universities in order to achieve better Chinese culture transmission.

===Key words===
Chinese Classics; Translation and Transmission; Difficulties and Countermeasures

===Introduction===
Improving cultural soft power is an inevitable requirement and important condition for the rise of a country. The concept of soft power is proposed by Joseph Nye. "The country's soft power is mainly from three kinds of resources: culture (where it works to create appeal in other countries), political values (when it can really live up to those values at home and abroad), and foreign policy (when it is seen as having legitimacy and moral authority)." (Joseph Nye, 2018). China has a history of thousands of years, and cultural classics are the cultural quintessence precipitated in its long history, which embodies the spirit and values of the Chinese people.
The translation of Chinese classics is one of the most important parts in the media of China cultural transmission. Chinese literature has long been translated and introduced to foreign countries in various ways. With the improvement of China's international status and the proposal of the "going out" strategy, the translation of Chinese classics has shown an increasing trend in terms of type and quantity. The translation of Chinese classics is one of the most important parts in the media of China cultural transmission. Chinese literature has long been translated and introduced to foreign countries in various ways. The large - scale and systematic "going out" efforts planned by China include: Panda Books published in 1981 and Library of the Chinese Classics published in 1995. At the same time, the government has also set up the Chinese Academic Foreign Translation Project, which aims to cultivate translation talents and encourage translators to promote traditional Chinese classics overseas. In October 2011, the "Decision of the CPC Central Committee on Several Major Issues Concerning Deepening the Reform of the Cultural System and Promoting the Great Development and Prosperity of Socialist Culture" pointed out: "Implement the cultural going out project, improve the policies and measures to support cultural products and services going out, support key mainstream media to set up branches overseas, cultivate a number of export-oriented cultural enterprises and intermediary institutions with international competitiveness, improve the support mechanisms for translation, promotion, and consultation, and open up the international cultural market." However, despite the strong support of the government, the translation of contemporary Chinese cultural classics is still in the dilemma of "self-congratulation" in isolation. The response to these efforts abroad has also been very limited. In the case of the Panda Series, for example, most of the translations did not generate any repercussions among British and American readers, except for a few translations that were welcomed by British and American readers. According to sales statistics around the world, the "Panda Series" can sometimes sell dozens of copies, sometimes only two or three copies, and sometimes even one cannot be sold. China’s cultural strength and cultural influence do not match its international status. Although in the economic field, "Made in China" products have gone global and brought a huge trade surplus to China, in the cultural field, China's "trade deficit" situation is still serious, which is worth pondering deeply.

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==比较文学与跨文化研究 MAHZAD SADAT HEYDARIAN 202021080004 MW==
'''
Academies of Classical Learning

The Shūyuàn (书院), usually known in English as Academies or Academies of Classical Learning, were private research and educational institutions in ancient China. They were built as early as the eighth century and flourished during the tenth and eleventh centuries with the support of various Emperors. The Shuyuan were not only centers for the compilation and study of classical literature, but were crucial for the development of Confucianism and Neo-Confucianism; notable Confucian thinkers such as Zhu Xi and Wang Yangming developed their ideas and taught at the Shuyuan.

==外国语言文学 Muhammad Numan 202121080002 CE==

==英语语言文学 TOURE MARIAM 202021080005 MW==

==外国语言文学 UDDIN NIZAM 202121080007 CE==

Chinese Classics in World Literature: The Viewpoints of the West towards the Four Famous Chinese Novels

==翻译学 201911080004 SAGARA SEYDOU MW==

Chinese Classics in World literature . Anthologies and World Literary History Book

20220630 Culture

2022-06-03T02:56:15Z

Tuo Shumei: /* 英语笔译庹树梅 Tuo Shumei 202170081596 */

[https://bou.de/u/wiki/Chinese_Language_and_Culture_2022|Back to course homepage]

==英语笔译卞王倩 Bian Wangqian 202170081563==
<center>'''Europeanized Chinese and Cultural Factors Behind it'''</center>

<center>卞王倩</center>

===Abstract===
The "Europeanized Chinese language" directly originates from translation, and first appeared in the translation of scriptures by Western missionaries in China in the early 18th century. Translation activities in the late Qing dynasty and Modern vernacular Chinese Movement and New Cultural Movement in 1915 contributed to this process. Europeanized Chinese language is mainly manifested in the fact that Chinese language is influenced by English via translation, and thus shows the characteristics of English word formation from the lexical level and syntactic level. In terms of cultural factors behind Europeanized Chinese, the literary translation boom at the end of the Qing Dynasty and the beginning of the Republic of China promoted the formation of a “Western paradigm” in Chinese writing; during the May Fourth Era, scholars rejected traditional literature and favored foreign literature, while advocating the Europeanization of translations; after May Fourth, translators pursued a literal translation style in translating foreign literary works to retain the heterogeneous character of foreign language, which are all involved here. In terms of the effect, Europeanized Chinese language can be divided into benign Europeanization and malignant Europeanization, the former being the positive and the latter negative. In fact, the malignant Europeanized Chinese language has long been criticized by literary scholars and critics in China, but nowadays, against the backdrop of increasingly close cultural exchanges between China and Western countries, a fresh look at the Europeanized Chinese language will bring us new inspiration.

===Key words===
'''Europeanized Chinese; Cultural Factors; Literary Translation, Modern Vernacular Chinese Movement; New Cultural Movement'''

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译曹姣 Cao Jiao 202170081564==
<center>'''Research on court culture in the Tang Dynasty from the perspective of poem -- take ''Changhenge'' for example'''</center>
<center>'''从诗歌视角浅谈唐朝宫廷文化——以《长恨歌》为例'''</center>
<center>曹姣CaoJiao</center>
===Abstract===
===Keywords===
===Introduction===
'''Definition'''

'''1.Court Culture'''
As the special residence of the empire, and the core of the state’s political power, the palace plays an extremely important and special role in the development of human society, especially in ancient Chinese society. Compared with the study of court history, the study of court culture is especially weak. As an organic part of the whole social culture, court culture has not only one side associated with other aspects of social culture, but also one side of its own particularity. The study of palace culture can not only enrich our understanding of the whole social culture, but also enable us to obtain a new perspective on the development of palace literature and art. Therefore, it is very necessary to strengthen the study of palace culture, no matter for the overall study of cultural history or literary history.

As for "court culture", historians and cultural historians seem to have not made a clear definition and interpretation of it. While Liu Zunming, a famous scholar from Hubei University, believes that palace culture should be composed of material culture and non-material culture, and is the sum total of lifestyles, ideology and products created by the imperial aristocracy. Then the scope of court culture should include court architecture, politics, system, economy, religion, education, literature and art, lifestyles in court and so on.

'''2.The poem ''the Everlasting Regret'' and its author'''
''Changhenge'', also known as ''The Everlasting Regret''(长恨歌), with a romantic realistic means, interprets Li Longji(李隆基) and Yang Yuhuan's（杨玉环） love tragedy against the backdrop before and after the Anshi Rebellion（安史之乱） in the middle Tang Dynasty; at the same time, it covers a variety of themes, such as eulogizing love, lamenting fate and admonishing Kings. The first part of ''The Everlasting Regret'' mainly describes Li and Yang's love story and the lavish and luxurious court life, implying an allegory of the emperor's adultery and mismanagement of the country. The second half is full of poignant and sympathetic description of Xuanzong's（唐玄宗，即李隆基） profound love for her, praising the constancy of their love. The whole poem adopts the realistic writing technique of romanticism, so that the narrative and lyric feelings complement each other, which has become the artistic feature of The Everlasting Regret, and also leaves an endless aftertaste and research space for future generations. What’s particularly valuable is that it contains a lot of information reflecting Tang Dynasty court culture life details, and involves the depiction of characters, women’s dress and makeup, court architecture, music of court banquets and so on. In this sense, The Everlasting Regret as unprecedented literature unseen in 10 centuries, is also of great historical value in the study of court culture in the Tang Dynasty.(c.f: Yao Ronghua 2012,121-127)

Bai Juyi was an ancient realist poet. In many of his works, there are descriptions related to the cultural life of the Tang Dynasty court. These descriptions are not made up out of groundless rumor or supposition, but come from his careful observation and speculation on this kind of subject matter, which makes the descriptions appear meticulous and vivid.

===Make-up and headgear in ''The Everlasting Regret''===
'''1. On eyebrow makeup'''
“That she outshone in six palaces the fairest face”（六宫粉黛无颜色）, “Until the Lady Yang was killed before the steed”（宛转蛾眉马前死）, “Willow leaves like her brows and lotus like her face”（芙蓉如面柳如眉） and “Eunuchs and waiting maids looked old in palace deep”（椒房阿监青娥老） these four lines depict the female makeup in the imperial court. In the first sentence, "Fendai"（粉黛） refers to beauties in the imperial palace except for Yang, because aristocratic women in the heyday of the Tang Dynasty often adorned their faces and eyes with makeup. However, the two words "fen"(粉) and "dai"（黛） have their own meanings respectively: "fen" is the powder used by ancient women to lighten their complexions; "Dai" is the brunet mineral used when drawing eyebrows, especially in ancient times. According to the differentiated shades, they could produce different eyebrow make-up like black eyebrows or emerald green ones. In this case, “dai” refers to the color of eyebrow make-up. The other three sentences describe eyebrow makeup from the aspect of eyebrow shape, reflecting the two most popular eyebrow makeup forms in the Tang Dynasty – “the willow-leaf shaped eyebrow”（柳叶眉） and “the moth eyebrow”（蛾眉）. The moth eyebrow was the most prominent eyebrow makeup in the Tang Dynasty. It is broad in shape, vaguely ethereal in outline, light and natural in color, and looks like the wings of a moth in appearance, hence the name. As can be seen from the name, the willow-leaf shaped eyebrow is a slender eyebrow makeup similar to willow leaves. It is slightly thick in the middle and tapers at both ends, which can increase the charm of feminine charm. Historical data did not record Yang wearing willow-leaf shaped eyebrows clearly, but from a host of Tang poetry and painting materials, it is easy to judge willow-leaf shaped eyebrows are one of the popular eyebrow makeup styles in the Tang Dynasty, and whether court ladies or ordinary girls are happy to draw it to present their dignified and beautiful amorous feelings. (c.f: Tian Miao 2003,108-112)

'''2.On clothing and headgear'''
The description of female jewelry in ''The Everlasting Regret'' can be seen frequently, such as " flowerlike face and cloudlike hair, golden-headdressed"（云鬓花颜金步摇）, " golden bird and comb with which her head was crowned "（翠翘金雀玉搔头） and " for him to carry back, hairpin and case of gold "（钿合金钗寄将去）. In these sentences, descriptions like “golden-headdressed” or “Zan”（簪）, " golden bird "（金雀）, "Jade headdress"（玉搔头）, "golden hairpin"（金钗）, " case of jewelry "（钿盒） and other things related to women's headgear. Women’s headgears in ancient China were used mainly for hairstyles, with its original function as hair constraint. With the development of society, the specification of women’s headgear became increasingly complex. Consequently, a new feature appeared: headgear was not only the embodiment of a girl well into her adulthood, a demonstration of wealth, and a sign of social status, but also a part of etiquette. There are four main types of headgears mentioned in The Everlasting Regret: Zan, Chai, Buyao, as well as Dianhe or cases of jewelry (inlaid with gold, silver and jewels).

Zan（簪） is the most antique and widely spread in ancient China, also the oldest appliance for hair constraint in China. In the early days, most of them were made of natural materials such as wood, bamboo, animal bone, stone, etc., with practical function in general. By the Tang Dynasty, due to the social function of Zan becoming more and more obvious, great progress had been made in materials selection, production technology and decorative design, etc., and Zan, made of jade, gold and silver, emerald green feathers, and shells, appeared. On top of the change in material, its decorative graphics have also seen great changes, more complex and delicate.

The main function of the Chai（钗） tends to be a decorative one, compared with Zan. Women decorated hairstyles with them in order to project their charm, and show off wealth and status, so the Chai in the Tang Dynasty became the most important headgear. A set of Chai often contains two pieces each, with symmetrical patterns, inserted in hair with one on the left and the other right. However, women in the Tang Dynasty often wore multiple Chai at the same time, and the number of them varied in light of the height of chignon. The higher the chignon was, the more Chai there would be. Unlike Zan, the foot of the Chai is divided into two sides, which are inserted into the chignon to fix hairstyle, and were called "Chai thighs". In The Everlasting Regret, the sentence “keeping one side of the case and one wing of the Chai" tells that Yang Yuhuan broke the golden Chai into two from the part of the Chai thighs, which well embodies the modeling characteristics of Chai thighs.

Buyao（步摇） is another kind of traditional Chinese women's headgear, which is interpreted in an ancient book as: Buyao, with drooping beads over it, will shake the beads as a wearer is walking. Therefore, the name of "Buyao" is taken from the meaning of "shaking as stepping". The buyao vibrates with the steps of women, and the intertwining of beads, jade, gold and silver makes it appear colorful, which can best reflect the graceful bearing of women's vigor and vitality. By the Tang Dynasty, with the increasing prosperity of the social economy and the increasing extravagance and pomp, the etiquette symbolized in gold Buyao started to tamper among the aristocracy and gradually became popular among ordinary people. The popular shape of Buyao in the Tang Dynasty was like " a gold phoenix, with a bottom at below, a pin at the front, decorated with colorful jade beads shaking as stepping by."(Yao Ronghua,2012)

===Court banquets===
In addition to embodying the deep love between Yang and Li， those two sentences "in revels as in feasts she shared her lord’s delight"（承欢侍宴无闲暇） and “drunk with wine and spring at banquet in Jade Tower”（玉楼宴罢醉和春） can also reflect the frequency of holding court banquets or banquets for all. Court banquet（宫廷宴会） generally refers to the feast held by the emperor for rewarding reasons, attended by officials at all levels and envoys from all over the world, in which court music, dance and acrobatics performances on a certain scale would be arranged. If it was on a larger scale, where even ordinary people may attend, it was called "banquet for all"（酺会）, normally lasting for several days. Rulers held banquets for all, also known as "bestowing banquets"（赐宴）, and the whole country was covered in huge hilarity in the banquet hall during the events. Both the aristocracy and the common people could find their freedom and happiness in the private banquet. Concerning the purpose of bestowing banquets, on the one hand, it was to satisfy the cultural needs of the people as well as seek cohesiveness from them; on the other, was to consolidate its feudal regime, demonstrate the rulers' authority and give benefits to the people. (Yang Guoyu,2016)

===Palaces and architectures===
Among the names of palaces or places mentioned in the poem, some of which are authentic, while some are fictitious for artistic reasons.

“She bathed in glassy water of Huaqing Pool”（春寒赐浴华清池）, “ in lotus-flower curtain she spent the night blessed”（芙蓉帐暖度春宵”）, “her beauty served the night when dressed in Golden Bower ”（金屋妆成娇侍夜）, “drunk with wine and spring at banquet in Jade Tower”（玉楼宴罢醉和春） etc., these parts describe the Huaqing Pool, Golden Bower（Jinwu）, Jade Tower and other palaces or places served as living rooms for the imperial family. These descriptions have three functions: First, they describe the places where Tang Xuanzong and Yang Yuhuan dated and spent time together; Second, the poet describes the content of their life submerged in love, selecting some representative scenes, including bathing in Huaqing Pool, daily feasts and playing scenes; Third, as royal palaces, the poet has depicted the magnificence and glory of these architectures, in order to foil the noble identity of Tang Xuanzong and Yang Yuhuan as Emperor and Keifei(贵妃), and also render their love story.

In the sentences of " Knocking at the western gate of palace hall, he bade"（金阙西厢叩玉扃）, " days and months appeared long in the fairyland halls"（蓬莱宫中日月长）, "Jin Que" or “ Palace Hall”（金阙）, and "Penglai Palace"（蓬莱阁） both are palaces existing only in Chinese mythology, which are set off as the background for the appearance of this imperial concubine. Sentences "love and happiness long ended within the wall of Zhaoyang Palace"(昭阳殿里恩爱绝) and “on the seventh day of the seventh moon when none was near the Eternal Youth Palace(七月七日长生殿)” are still closely related to the theme of the whole poem -- love, indicating Yang’s unswerving love to Li. Among those two sentences, "Zhaoyang Palace" (昭阳殿)refers to the palace where they lived together during those years, while "Golden House"（金乌） and "Jade Tower"（玉楼） are also set off with the sentence " on the seventh day of the seventh moon when none was near the Eternal Youth Palace". These palaces witnessed their sweet love, but this love no longer existed. However, "Penglai Palace" in the poem implied that Yang's longing for Tang Xuanzong was everlasting and would never die away.

===Conclusion===
In a nutshell, descriptions of women’s appearances and dressings, imperial court life and architecture in ''The Everlasting Regret'' were meant to reflect the love between the two, and show us what the history was. On the other hand, regarding this poem as part of the historical materials provides a significant perspective on historical research.

===Preferences===
*Yao Ronghua姚榕华.(2012).唐代宫廷文化视野中的《长恨歌》研究[Research on the Poem “Changhenge” from the Perspective of Tang Dynasty’s Court Culture].''南京师大学报''(社会科学版)Journal of Nanjing University (06),121-127.

* Yao Ronghua姚榕华.(2012).《长恨歌》与唐代宫廷文化生活研究(博士学位论文,山东大学).https://kns.cnki.net/KCMS/detail/detail.aspx?dbname=CDFD1214&filename=1013140595.nh
*Yang Guoyu杨国誉.(2016).“开禁”还是“飨宴”?——汉唐北宋赐酺举措缘起、背景与施行动因的再探讨. 北京社会科学(12),4-12. doi:10.13262/j.bjsshkxy.bjshkx.161201.
*Tian Miao田苗.(2003).唐代妇女眉妆演变考论. 西北大学学报(哲学社会科学版)(02),108-112.

===Terms and Expressions===
The Everlasting Regret 《长恨歌》
the Anshi Rebellion 安史之乱
eyebrow makeup 眉妆
headgear 头饰
the willow-leaf shaped eyebrow 柳叶眉
the moth eyebrow 蛾眉
golden-headdressed; Zan 簪
Chai 钗
Buyao 步摇
court banquet
banquet for all 酺会
bestowing banquet 赐酺
Huaqing Pool 华清池
Golden Bower（Jinwu）金屋
Jade Tower 玉楼
Jin Que or Palace Hall: 金阙
Penglai Palace：蓬莱阁

==英语笔译陈路瑶 Chen Luyao 202170081565==
<center>'''Ancient Chinese Values Handed Down Until Today'''</center>

<center>Chen Luyao</center>

===Abstract===
Values exist in every society, and with the development and progress of society, values will continue to change and progress. This process is very long. When we study the values of a certain group, we can not only understand the development history of this group, but also investigate the role of social, economic, political, cultural and other conditions that have caused changes in values. Based on the analysis of the development and changes of China's values in different periods, we can grasp the development direction of China's values. At the same time, we can learn from previous experience, take its essence, discard its dross, educate the younger generation with better values, lead the development of Chinese society, and realize the great rejuvenation of the Chinese nation.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译崔晓凡 Cui Xiaofan 202170081566==
<center>'''China Central Plain Culture'''</center>

<center>Cui Xiaofan</center>

===Introduction===

The Central Plain of China was the political, economic, cultural and transportation center of ancient China, as well as the place where North and South cultures collided in the country, so there is a saying that "the ancients compete for the Central Plain can only establish the world". Central Plain culture is the sum of material culture and spiritual culture based on the Central Plains region. It is the foundation and backbone of Chinese culture.

Broadly speaking, Central Plain culture is the general term for culture in the middle and lower reaches of the Yellow River. Geographically, it mainly takes Henan as the core and radiates outside to neighboring areas in the middle and lower reaches of the Yellow River. In ancient times, Yuzhou lived in Kyushu, known as Zhongzhou, also known as the Central Plain, including most of Henan Province. Therefore, the Central Plain culture mainly relies on Henan Province. In a restricted sense, Central Plain culture refers to Henan culture. The birthplace of the world's major civilizations, as we all know, is surrounded by the major rivers in its territory, and China has always called the Yellow River the "Mother River". The middle and lower reaches of the Yellow River are the birthplace of Chinese civilization and the cradle of the Chinese nation.

A great quantity of prehistoric cultural artifacts have been discovered in Henan, according to archaeology findings. Four of the eight ancient capitals of China are located in Henan, namely Zhengzhou, Anyang, Luoyang and Kaifeng. Among them, the last capital of the Xia Dynasty was built in Luoyang Yanshi, Zhengzhou in the middle of the Shang Dynasty, and Anyang in the late Shang Dynasty. The civilization of the Xia, Shang and Zhou three dynasties can be said to be the cradle of Chinese civilization. On this basis, hundreds of thought, especially Confucianism, Taoism, Mohism and other ideas, originated in the Central Plain and occupied an prominent position in China's centuries-old feudal ruling mentality, and has been continuously inherited and developed. Therefore, from the perspective of historical development, the main feature of the distinction between Central Plain culture and other regional cultures in China is that it is closely tied to Chinese culture and is the source of Chinese culture. Central Plain culture plays an extremely important role in the formation and development of the Chinese nation and Chinese culture.

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Conclusion===

===References===

===Terms and Expressions===

===Questions===

===Answers===

==英语笔译邓阳林 Deng Yanglin 202170081567==

<center>'''A type of verse popular in the Yuan Dynasty'''</center>

<center>Deng Yanglin</center>

===Abstract===
Yuan Qu is a literary form prevailing in the Yuan Dynasty, the wisdom of the Yuan scholars, including Zaju and Sanqu, and sometimes it specially refers to Zaju. It embodies unique characteristics in ideological content and artistic achievement and owns a status as important as that of the Tang poetry and Song poem.The three kinds of literatures have become three important milestones in the history of Chinese literature. Generally speaking, the objects depicted and written in Yuan Opera are not limited to beauty, ugliness, elegance and vulgarity and it shows a rich and broad expressive force. Different from Tang poetry and Song poem, Yuan Qu revealed the profound reality of the time in an alternative way, including extensive subjects, plain words, lively forms, fresh styles, vivid description, and changeable techniques. It often describes revolting against the political dictatorship, scolding the dark fighting glory of the society, and is full of the mood of resistance. This paper mainly consists of six parts including introduction, literature review, methods and theories, text and conclusion, aiming at introducing the development process, social value and artistic value of Yuan Qu, so as to gain insight into the social status quo and folk suffering at that time.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译高智慧 Gao Zhihui 202170081568==
<center>'''The History of Chinese Noodles'''</center>

<center>高智慧 Gao Zhihui </center>

===Introduction===
Chinese noodles originated in the Han dynasty, which has more than 4,000 years of history. There are many stories about the origin of noodles. To a certain extent, noodles also reflect the cultural traditions and customs of China, which essentially means “human nature” and “worldly common sense”. There are thousands of varieties of noodles in China, according to the classification of the shape of noodles, seasoning gravy, cooking craft, and so on. Many noodles have local characteristics. Noodles are accepted by people from all over the world. The industrial revolution and the development of the food industry realized the transition from a traditional handicraft industry to mass production using machinery. In addition, the invention of instant noodles and their mass production also greatly changed the noodle industry. In essence, noodles are a kind of cereal food, which is the main body of the traditional Chinese diet. It is the main source of energy for Chinese people and the most economical energy food. Adhering to the principle of “making cereal food the main food”, is to maintain our Chinese good diet tradition, which can avoid the disadvantages of a high energy, high fat, and low carbohydrate diet, and promote health. The importance of the status of noodles in the dietary structure of residents in our country and the health impact should not be ignored.

===The Origin of Noodles===
Chinese noodles originated in the Han dynasty [1]. At that time, they were collectively referred to as cake. When noodles were cooked in soup, it was called soup cake (汤饼). There were various kinds of shapes for noodles, such as sheets and strips. Sheets of noodles are cooked by pulling the dough into sheets and cooking in a pot with boiling water. In the Wei, Jin, and Northern and Southern Dynasties (南北朝), the shapes of the noodles gradually increased. Two special kinds of noodles, called shui yin (水引) and bo tuo (馎饦), were included in the book Qi Min Yao Shu (齐民要术) in the middle ancient era [2]. Shui yin is cooked by pulling the dough into strips as thick as chopsticks, cutting these into segments 30cm long, soaking in a dish of water, then pressing them into flat noodles shaped as a leek leaf and cooking in a pot with boiling water. Bo tuo is especially smooth and delicious. In the Sui, Tang, and Five dynasty periods, there were more varieties of noodles. With the increase of noodle varieties, the methods and techniques of cooking have been continuously improved. There was a kind of cold noodle with a unique flavor, called Leng tao (冷淘), which was appreciated by the great poet Du Fu (杜甫), describing it “as cold as snow when gliding through the teeth (经齿冷于雪)”. There was another kind of noodle with full tenacity, referred to as “one of the seven wonderful health foods”, which has a saying “wet noodles can be used to tie the shoe”. In the Song and Yuan dynasty period, fine dried noodles (挂面) appeared, such as pig and sheep raw noodles (猪羊庵生面) and vegetable raw noodles (素面) sold in Linan (临安) city during the Southern Song period. Until the Ming and Qing Dynasty, there were more varieties of noodles. In the Qing dynasty, five spicy noodles (五香面) and eight treasures noodles (八珍面) were included in Xian Qing Ou Ji (闲情偶寄) by dramatist Li Yu (李渔) [3]. These two kinds of noodles were made of five and eight kinds of animal and plant raw material powder, respectively, and mixed into flour, which were considered as top grade noodles.

===The Stories of Noodles===
In the aspect of noodles, Chinese people have lots of customs, which essentially mean “human nature” and “worldly common sense” materialized in the noodles. At birthdays, people eat longevity noodles (长寿面); at the time of marriage and moving into a new house people eat noodles with gravy (打卤面), which means flavored life; on the day of lunar February 2 “dragon head (龙抬头)”, people eat dragon whiskers noodles (龙须面) to look forward to good weather. We eat different noodles in different seasons and different festivals.

Famous noodles in China have a unique value of traditional culture. Seafood noodles (三鲜伊面) are also called dutiful son’s noodle (孝子面). According to historical records, Yi Yin’s (伊尹) mother was perennially sick and bedridden. So he made noodles with eggs and flour, and then steamed and fried these noodles. Even if he was not at home it was convenient for his mother to eat these nonperishable noodles. The noodles were added to a soup made with chicken, pig bones, and seafood. Under the tender care of Yi Yin, his mother soon recovered. This was the reason why seafood noodles are also called dutiful son’s noodles. The processing method of seafood noodles in ancient time was very similar to industrialized manufacturing methods of instant noodles in modern times.

Sichuan (四川) dandan noodles (担担面) (Fig. 1) are known to every family. In the old days, hawkers sold noodles on the street with a shoulder pole, giving the name dandan noodles. There was a pot and stove on the shoulder pole, which made it convenient to cook noodles with full seasoning at any time. The business philosophy of wholehearted customer service is the essence for dandan noodles to stay prosperous.

Qishan (岐山) minced noodles (臊子面) with special flavor, also called ashamed son noodles (臊子面), also has a story in Shaanxi (陕西). Qishan minced noodles were originally called sister-in-law noodles (嫂子面). Previously, there was a poor scholar, whose parents died when he was young. He was raised by his elder brother and sister-in-law. In order to let him read books for fame, his sister-in-law made noodles for him. His sister-in-law was not only good at cooking noodles, but also good at making gravy with meat and vegetables. Oil sprinkled over chili was also mixed in noodles to increase appetite. Under the care of his sister-in-law, he passed the provincial civil service examination as expected under the old Chinese examination system. Therefore, it was also called sister in law noodles. Later, many people followed the example of cooking noodles to seek fame for their children, but repeatedly failed. Feeling shame for their son, the noodles were also called ashamed son noodles, which was pronounced as sào zi in Chinese.

Guangxi (广西) vinegar-pepper old friend noodles (老友面) has a story about friendship. Once upon a time, there was a Zhou teahouse where a customer drank tea almost every day. For a few days, the teahouse owner Zhou found the regular customer did not come to tea. Out of concern for an old friend, he went to visit him. He discovered that the old friend was sick. The shopkeeper quickly made a bowl of vinegar-pepper noodle soup with sautéed garlic and fermented black beans and sent the noodles to his friend. The old friend ate the noodles in a sweat and then recovered. So vinegar-pepper noodles have another name old friend noodles.

===The Classification of Noodles===

===The Industrialization of Noodle Production===

正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

===The Nutritional Composition and Health of Noodles===

===Terms and Expressions===

===References===
G.L. Wang Archaeological discovery: noodles originated in China—four thousand years ago, the noodles were found in Qinghai J Sci Technol China, 12 (2005), p. 52

===Questions===

===Answers===

==英语笔译何丽娜 He Lina 202170081569==

<center>'''Ancient Chinese Civilization--the Archaeological Ruins of Liangzhu City'''</center>

<center>He Lina</center>

===Introduction===
Liangzhu Culture, located in the middle and lower reaches of the Yangtze River between 5,300 and 4,300 years ago, is one of the cradles of the 5,000-year Chinese culture and belongs to the archaeological culture of the late Neolithic Age. Liangzhu Cultural Center is clustered in Liangzhu ruins, Liangzhu and Pingyao towns, Yuhang District, Hangzhou city, Zhejiang Province. Liangzhu site represents the highest achievement of rice-farming in the origin stage of Chinese civilization, and has a wide and far-reaching impact on the development of Chinese civilization for the following five thousand years. It is an outstanding representative site of large prehistoric settlements in East Asia in the development history of human civilization. As one of the sites of early human culture, the Liangzhu Site in China was inscribed on the World Heritage List on 6 July 2019.

===Subtitle 1===

===Subtitle 2===

===subtitle 3===

===Subtitle 4===

===Subtitle 5===

===References===

===Terms and expressions===

===Questions===

===Answers===

==英语笔译胡良明 Hu Liangming 202170081570==
<center>'''A Study of the English Translation of Chu Ci by Xu
Yuanchong Under Three Beauties Principle'''</center>

<center>Hu Liangming</center>

===Abstract===
Qu Yuan’s ''Chu Ci'' is the first collection of romantic poetry in China, which has a very important position in the history of Chinese literature. In the middle and late 19th century, with the constant contacts and communication between China and foreign countries, domestic and foreign translators began to study and translate the ''Chu Ci'' and produced many indepth works. This thesis takes the English translation of ''Chu Ci'' by Xu Yuanchong as the research object, takes the Three Beauties Principle as theoretical basis, uses contrastive method, literature research and text analysis method, and analyses the English translation of ''Chu Ci'' by Xu Yuanchong from three aspects: beauty in sound, beauty in form and beauty in sense. It is found that Xu Yuanchong used rhetorical devices such as onomatopoeia, repetition, simile, personification and so on to reflect Three Beauties Principle in the process of translating ''Chu Ci'' into Chinese. The study can promote[?] the translation of Chinese classical literature by translators at home and abroad, thus promoting[?] the cultural exchange between China and foreign countries, and embody the advantages of Chinese literary theory in ancient Chinese ancient translation, which has an important[?] guiding role for future literary translation.

===Key words===
Chu Ci, Xu Yuanchong, Three Beauties Principle

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译黄琼 Huang Qiong 202170081571==
<center>'''Bamboo Weaving in Yiyang Hunan'''</center>

<center>Huang Qiong</center>

===Abstract===
Yiyang has a subtropical monsoon climate with high temperatures, cold winters and hot summers, and abundant precipitation. Bamboo mostly likes warm and humid climates, and Yiyang has abundant rainfall and heat, which is an ideal ecological environment for bamboo to grow, thus it is also known as the “Bamboo Capital of China”. Bamboo has always been a representative cultural image in China, which not only contains rich cultural values but also its artistic and economic values. Yiyang has a history of bamboo weaving for hundreds of years, and its bamboo products have long been famous, among which “Xiaoyu Bamboo Weaving Art” is a representative list of national intangible cultural heritage projects, and local bamboo products cover all aspects of production and life. This article not only introduces the art of bamboo weaving but also focuses on the process of weaving bamboo mats as an example to show the charm of Bamboo weaving.

===Key words===
Yiyang, Bamboo Weaving, Xiaoyu Bamboo Weaving Art, bamboo mat

===Introduction===

===Literature Review===

===Methods and Theories===

===The Introduction to Bamboo weaving===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===The Procedure of Bamboo Weaving===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译邝雨琪 Kuang Yuqi 202170081572==
<center>'''Chinese Mooncake Culture'''</center>

<center>Kuang Yuqi</center>

===Abstract===

===Key words===

===Introduction===
Chinese moon cake is the representative food of the Mooncake Festival, or more commonly known as Mid-Autumn Festival. It is a kind of round cookie with various fillings and different artistic patterns on the surface, depicting the legends of the festival and conveying auspicious meanings. During the festival, people sacrifice these cookies to the moon as offerings, eat them for celebration and present them to relatives and friends for good wishes. ......
===I ===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===II ===

===III ===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.
===Terms and Expressions===

===Questions===

===Answers===

==英语笔译黎溢佳 Li Yijia 202170081573==

==英语笔译李思敏 Li Simin 202170081574==

==英语笔译李思源 Li Siyuan 202170081575==

<center>'''Chinese Lantern Culture'''</center>

<center>Li Siyuan</center>

===Introduction===
Lanterns originated in the Western Han Dynasty more than 1800 years ago. They are traditional Chinese folk handicrafts and play an important role in the long history of the Chinese nation. They symbolize the splendor of Chinese civilization and the prosperity of the country. Lanterns in ancient China's main role is lighting. Chinese lanterns are the world's first invention of portable lighting tools.Later, there appeared many lanterns of various shapes and functions. In addition to the well-known red lanterns hung on such festive days and wedding celebrations, they are divided into figures, mountains and rivers, flowers and birds, dragons and phoenixes, fish and insect lanterns. From the shape of points, there are simple lamp and circular lamp.

===The origin of Chinese Lantern civilization and typical kinds===
Lantern is the product of our agricultural age, originated from the Western Han Dynasty. In the Tang Dynasty, officials and people attached great importance to the Lantern Festival. In the folk, people decorate lanterns and travel to enjoy them. In the Song Dynasty, shadow lanterns, water lanterns and other lanterns emerged. In the early Ming Dynasty, people set up a lantern market for the Lantern Festival, which later developed into a department store trading market. In the Qing Dynasty, both residences and temples had unique lighting scenes, and palace lighting also had a profound influence on the later folk lantern production.There are many kinds of claims on the origin of the lantern, one widely circulated statement is: the custom of the Lantern Festival began in the eastern Han dynasty,when the emperor liu Zhuang promoted Buddhism, he heard that there was the fifteenth day of the Buddhist monks worshiped Buddha Relics, light. Then he ordered this one night in the palace and the temple worship Buddha light, made the cremation of the subaltern hanging lamp. Later, this kind of Buddhist ritual festival gradually formed a grand folk festival. The section has experienced from the palace to the folk, from the central Plains to the national development process. During the Kaiyuan period of the Tang Dynasty, in order to celebrate the prosperity of the country and the security of the people, people tied lanterns, with flickering lights, symbolizing "colorful dragon, auspicious, rich country strong", lantern custom has been widely popular since then.Lanterns show people's wishes for a better life and are the symbol of auspiciousness and harmony.
As an important traditional handicraft, lanterns play a high decorative role. The traditional patterns on the lanterns contain beautiful meanings, while traditional paintings express different themes through depictions of everyday situations or traditional stories.
If painting is more of the image of the Lantern, calligraphy is the carrier of the spirit of the lantern. People's wishes for the New Year are written directly on the lanterns. The carrier that comes thousands of years, people's thought and life, the glamour of the character seeks again the space that gets relieved, full-bodied culture accumulates at the moment get delectation release. People that occupy the home are reading these good wishes daily, happiness and the ground that pursues somewhat is alive. Like lantern painting, there are two kinds of calligraphy: direct writing and indirect pasting. But different from painting, because of the ball-shaped or special-shaped lanterns made after writing is very difficult, generally applicable to the existing calligraphy is more, and square and cylindrical lanterns writing is much easier, on the above can be arbitrarily write down their own beautiful vision for the New Year. There's no need to care if you're a brilliant calligrapher, all you need to do is relax and "clone" the most natural fonts onto your lantern. The lantern content is more traditional "blessing", "auspicious", "peace and prosperity", "good harvest" and so on, and because it is the year of the Sheep, so "three Sheep kaitai" (three sheep bring happiness) and other good wishes are also reflected on the paper. Of course, the lanterns of the gate can also write their own heart couplets, the lanterns of the bedroom do not forget to write their own mottoes, or affectionately write their beloved nickname and so on, or to a name of their own and their beloved "hidden" poems also do not have a feeling. In fact, there is another aspect to the calligraphy on the lanterns. Generally speaking, official script and script lanterns are more suitable for hanging in the hall, running script and cursive script are suitable for use on the bedroom lanterns, and one cheering calligraphy is the most appropriate for use in the children's room.
Paper-cutting is one of the most popular folk arts in China, especially in northeast China, where every household sticks paper-cutting during the Spring Festival. Today, paper-cuts are more used for decoration, so Cantonese people may as well borrow them. Paper cutting can be used to decorate walls, doors and Windows, pillars, mirrors, etc., and can also be used to decorate lanterns. There are two ways to cut lanterns: scissors and knife. Scissors cut is with the help of scissors, cut a few pieces (generally not more than 8 pieces) paper cut paste up, and finally use sharp scissors to process the pattern. Knife cutting involves folding paper into stacks, placing it on a soft mixture of ash and animal fat, and then slowly carving it with a knife. Paper-cutting artists usually hold the knife vertically and process the paper into the desired pattern according to a certain model. Compared with scissors, one advantage of knife cutting is that it can be processed into multiple paper-cut patterns at one time. Lantern Festival paper-cut lanterns are common in three categories: one is based on patterns.

===Some common cultural implications of Chinese lantern===

Lanterns symbolize family reunion, prosperity and prosperity, as well as happiness, brightness, vitality, completeness and wealth. They can create an atmosphere of happiness and joy. Every New Year to prepare a red lantern hanging in the door or house. Red lanterns are lit on New Year's Eve and hung in doors or houses to illuminate the night and the peace and happiness of the whole family.In the year of the Sheep, lanterns also presented goats, sheep and other types, different colors of the sheep, these are indicative of the beginning of the New Year luck, financial resources into the vast majority of good intentions, in the festive period looking at the New Year new atmosphere, heart joy from this. In addition, different ages and different rooms in the selection of lantern paintings also differ. Sitting room and porch are hanged aptly compare traditional design "in the norm" lantern, old person room chooses aptly the lantern that its interest and life background are relevant, children room is about to show the lantern of the most lively picture with the simplest means of course. In fact, the lantern picture of children's room can let children start their own hands completely, draw a lovely small animal, favorite "cartoon messenger", or have quite beautiful to be painted into "abstract painting school", can make the room grace many.

===References===
[1]李维康.“汴京灯笼张”:灯笼文化传承百年[J].决策探索(上),2020(05):46-48.
[2]肖雅静.影视作品中灯笼文化传播研究[J].东南传播,2015.
[3]费孝通.论文化与文化自觉[M].北京：群言出版社，2005.
===Terms and expressions===
Calligraphy lanterns书法灯笼
Paper-cut lanterns 剪纸灯笼
Lantern Festival 元宵节
Spring Festival 春节
carrier 载体
auspiciousness 吉祥
reunion 团圆
bumper harvest 五谷丰登
===Questions===
Generally speaking, when did lanterns originate? Two typical kinds of lanterns? Implications of lanterns?
===Answers===
Lanterns originated in the Western Han Dynasty more than 1800 years ago. They are traditional Chinese folk handicrafts and play an important role in the long history of the Chinese nation; Calligraphy Lantern and Paper- cut Lantern; Reunion, auspiciousness, happiness, best wishes.

==英语笔译李婷 Li Ting 202170081576==
<center>'''Language Culture in Chinese Cuisine Names'''</center>

<center>李婷 Li Ting</center>

===Introduction===
Language and culture are closely related. Language is the carrier of culture and culture is the connotation of language. The language of any nation carries the cultural connotation of the nation. It covers ideological concept, mode of thinking, religious belief, value concept, aesthetic interest and so on. The core of language is vocabulary, and the vocabulary in a specific category reflects the culture in a specific category, such as the vocabulary of dishes, which is the direct or indirect reflection of national food culture in the language vocabulary. Cuisine names is the most representative expression of dish vocabulary. The name of a dish is the first step for people to know a dish. Only by knowing the basic information of the dish through the name can customers become interested in the dish and imagine it. Therefore, since ancient times, Chinese people have made great efforts in the name of cuisine, creating many naming ways. On one hand, the names of Chinese cuisine have witnessed the long history of China and inherited the ancient culture of the Chinese nation, which also reveals the flesh-and-blood relationship between Chinese cuisine names and Chinese language and culture.

As an ancient saying goes, "Food is the first necessity of the people", food culture has always been an important aspect of Chinese culture. Since ancient times, feasts have been inseparable from various memorial ceremonies, and from seeing off relatives and friends. In the folk custom of funerals, joyful events and some traditional festivals, such as the Spring Festival, Dragon Boat Festival, Mid-Autumn Festival, etc., a grand banquet are held in these occasions. In modern society, business and contract are inseparable from banquet. Nowadays, the functions of banquet are more diversified and important. It can be used to not only contact feelings, enhance friendship, solve disputes, but also improve relations, alleviate contradictions, promote the smooth communication, so as to achieve a harmonious interpersonal relationship and promote the success of the business. Dishes are indispensable in a banquet. It can also be seen that dishes have a very important impact on all aspects of society, and knowing the stories behind dishes will undoubtedly be more conducive to interpersonal communication and enhance one's cultural confidence. (Zhang Huilian, 2009)

===Subtitle 1===

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===Subtitle 4===

===Conclusion===

===References===

===Terms and expressions===

===Questions===

===Answers===

==英语笔译李欣 Li Xin 202170081577==

==英语笔译李颖 Li Ying 202170081578==

==英语笔译李媛 Li Yuan 202170081579==

==英语笔译李梓婕 Li Zijie 202170081580==
<center>'''Confucius Institutes'''</center>

<center>Li Zijie</center>

===Introduction===
The exchange of languages carries the blending of cultures. If China wants to promote the good image of Chinese culture and convey the scientific concept of peaceful development, it needs to let the world understand Chinese and let the world speak Chinese.
In order to enhance the understanding of Chinese language and culture among people from all over the world, and to provide an excellent and convenient learning environment for learners from all over the world, China has begun to cooperate in various ways to establish Confucius Institutes with the content of Chinese language teaching and Chinese culture dissemination in places where there is a need and conditions. So far, hundreds of Confucius Institutes have been established around the world. The establishment of the Confucius Institute has brought Chinese culture closer to Westerners, enabling people of all countries to have "zero distance" contact and learn the authentic Chinese culture in their own countries. The Confucius Institute was established on the basis of the inspiration of foreign cultural institutions established by other countries in the world and the experience of relevant foreign institutions to promote their own national languages. In this way, we can learn from the management mechanism and communication of the existing international language and culture promotion institutions. strategy, highlighting the Chinese characteristics of the Confucius Institute. At the same time, the establishment of the Confucius Institute is conducive to promoting the exchange and integration of Chinese culture and the cultures of other countries in the world, helping to enhance the soft power of China's national culture, and becoming a global cultural brand that promotes Chinese culture and Sinology.

===Overview of Confucius Institutes===

===Opportunities and Challenges of Confucius Institutes in the Dissemination of Chinese Language and Culture===

===Analysis of the Current Situation of Confucius Institutes (Case Study)===

===Conclusion===

===References===

===Terms and expressions===

===Questions===

===Answer===

==英语笔译梁思婷 Liang Siting 202170081581==

==英语笔译廖诗韵 Liao Shiyun 202170081582==

==英语笔译刘唱 Liu Chang 202170081583==
<center>'''Analysis on Localized Translation of English Games Based on Skopos Theory
--Taking League of legends as an Example'''</center>

<center>Liu Chang</center>

===Abstract===
At present, with the vigorous development of information technology, basing on information technology and internet platform, online games gradually get rid of the name of electronic heroin, and gradually industrialize and systematize. It can be seen that e-sports has now become a relatively mature industry, but the problem is that most online games on the market are imported from abroad. Therefore, one of the inevitable problems in the introduction process is the localization of the game. Language, as an important carrier of information transmission, plays an indispensable role in game localization. Not like the traditional text, the translation of game text pays more attention to the main position of the reader and its adaptability in the target market. Taking the game League of Legends as an example, this paper explores how to better combine the game with Chinese culture in the form of language from the perspective of Skopos Theory of Translation, so as to make Chinese players accept the games better and more likely to be infiltrated by traditional Chinese culture during the process of enjoying the game.
In this thesis, the author analyses the textual material of League of Legends from the perspective of Skopos Theory. Through the analysis of the lines, titles and names of the champions of this game. The author finds that the translators of the game mostly take the domestication strategy, and use several translation methods such as transliteration, amplification, free translation and so on to achieve their goal: making this game more acceptable for Chinese player and helping the Chinese players have a better game experience. However, during the process of analysis, the author analyzes the mistranslation and corrects the translation based on Skopos Theory. After the analysis of the material, it can be seen that with the guidance of Skopos Theory, translators can have specific rules to obey in order to achieve the goal and come out good translation. However, the related research in china is still very few, so the scholars should pay more attention to this field and make it a systematic discipline.

===Key words===
Skopos Theory; Game Translation; League of Legends

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译刘乐乐 Liu Lele 202170081584==

==英语笔译刘双英 Liu Shuangying 202170081585==

'''The Transmission of Chinese Folk Art'''
===Abstract===
===Key words===
===Introduction===
China has a long history and culture of the Chinese nation for five thousand years, resulting in a lot of folk art. They are rich and colorful, diverse in content, with a strong nationalist color, thus demonstrating the long history and profound culture of our Chinese folk art. However, with the rise of the era of large-scale industrialization, a lot of mechanized production has replaced the original manual production, and some traditional production techniques and traditional artistic creation have been gradually lost. How to protect the inheritance of Chinese folk art is a problem that we will think about. Today, in the new era, how to protect the development of Chinese folk art is an important link in the sustainable development of Chinese traditional art. China is a multi-ethnic country, and each nation has its own cultural characteristics and cultural characteristics. National culture needs time baptism and historical development, so thousands of years of history and culture is very precious. We should not only pay attention to the protection of traditional folk art. Moreover, we should carry forward and inherit our folk art and culture. We should get more people to know them.
===Subtitle1===
===Subtitle2===
===Subtitle2===
===Conclusion===
===References===

==英语笔译刘婷 Liu Ting 202170081586==
<center>'''Translation and Dissemination of Chinese Contemporary Science Fiction '''</center>

<center>Liu Ting</center>

===Abstract===

Science fiction, Sci-fi for short, is defined as a novel that makes reasonable assumptions on the basis of respecting scientific conclusions. Chinese science fiction originated from the West and came into being under the influence and inspiration of translation. The translation of science fiction in China dates back to the late Qing Dynasty and the early Republic of China. Since the beginning of the new century, many translated Chinese science fictions have been recognized by the international science fiction community, winning many awards such as the Hugo Award. Therefore, its translation and dissemination has become a phenomenon worthy of attention. However, in the field of translation studies, research on Chinese science fiction translation and dissemination is still insuffcient. Therefore, this paper aims to study and analyze the contents, subjects and reception of contemporary Chinese science fiction translation and dissemination, summarize the problems involved, and look into the future, hoping that more attention could be paid to its translation and dissemination, so as to promote Chinese science fiction to go global.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译刘瑶 Liu Yao 202170081587==
<center>'''Dissemination of Chinese Contemporary Literature'''</center>

<center>刘瑶 Liu Yao</center>

===Abstract===

===Key words===
Chinese Contemporary Literature; dissemination; Yu Hua; Liu Cixin

===Introduction===

===Dissemination of Chinese Contemporary Literature in Different Regions===

===Dissemination of Contemporary Chinese Literature in English-speaking Countries===
The history of contemporary Chinese literature in English-speaking countries can be roughly divided into four stages: the “Seventeen Years” (1949-1965) at the beginning of the founding of the People’s Republic of China, the “Cultural Revolution”(1966-1976), the new period (1977-1999) and the new century (2000-present). In the first stage, Chinese contemporary literature translated to English-speaking countries focused more on social and political aspects than on literary aspects. In the second stage, due to the influence of the Cultural Revolution, the translation activities of Chinese literature dominated by China decreased. In the third stage, with the gradual liberation of thought, “scar literature”, the most popular literary theme after the Cultural Revolution, received domestic and international attention and became the focus of translation in the late 1970s and early 1980s, but gradually went into decline in the late 1980s. However, it gradually declined in the late 1980s. The official translation focus in China shifted first, and some of the pioneering writers were translated to the English-speaking world earlier than the European and American editors. However, domestic translation and publishing institutions did not pay much attention to writers such as Yu Hua and Su Tong, who were of great interest to the English-speaking world. At the same time, the proportion of works by Hong Kong and Taiwan has increased in the translation of contemporary Chinese literature under the domination of the West and China, and the translation of contemporary Chinese women writers has also reached a peak. Since the beginning of the 21st century, the translation of contemporary Chinese literature has gradually become prosperous, and the mode of translation in China has also undergone significant changes. There are two major changes in the official-led mode of Chinese literature translation and introduction at this stage: first, in terms of translation selection, the translated works are more literary than propaganda; second, in terms of publication, more attention is paid to the commerciality of the translated works, focusing on exchanges and cooperation with overseas booksellers and market. The English-speaking world and Hong Kong and Taiwan have also become more diversified in their translations of contemporary Chinese literature, beginning to focus on popular literature, new literary forms and new writers.

===Dissemination of Contemporary Chinese Literature in Spanish-speaking Countries===

===Dissemination of Contemporary Chinese Literature in France===

===Dissemination of Representative Chinese Contemporary Literary Works===
Spreading Chinese culture in teaching Chinese as a second language

===Conclusion===

===References===

===Terms and expressions===

===Questions===

===Answers===

==英语笔译刘珍 Liu Zhen 202170081588==

==英语笔译龙翰良 Long Hanliang 202170081589==
<center>'''Spreading Chinese culture in teaching Chinese as a second language'''</center>

<center>Long Hanliang</center>

===Abstract===
At present, teaching Chinese as a foreign language is developing vigorously all over the world. Teaching Chinese as a foreign language (TCFL) has been developing along the road of scientization and standardization in discipline construction, and has gradually become mature. Academic exchanges and international exchanges in teaching Chinese as a foreign language have also been further and widely carried out. As an important part of national education, teaching Chinese as a foreign language is playing a more and more important role in promoting Chinese, introducing Chinese culture, and promoting international cooperation and cultural exchange. In this case, more and more foreigners want to learn Chinese. Thus， education of Chinese as a foreign language is playing a more and more important role in spreading Chinese culture.
This paper discusses the spread of Chinese culture in teaching Chinese as a foreign language from the aspects of Test Assessment, means and methods, Textbook Compilation, classroom teaching, etc.
===Key words===
Chinese culture;Teaching Chinese as a second language；Cultural Exchange
===Introduction===
As China plays an increasingly important role in the international arena, the Chinese language has begun to receive more and more attention from foreigners, and the population of Chinese language learners has been expanding. Nowadays, many colleges and universities in China offer courses on teaching Chinese as a foreign language, and in foreign countries, there are Confucius Institutes. In short, teaching Chinese as a foreign language, has developed to a new period and has attracted many learners.
The fundamental purpose of teaching Chinese as a foreign language is to help Chinese learners master the communication methods of the Chinese language, to be able to read Chinese characters and speak Chinese fluently. Language itself serves as a carrier of culture, therefore, in teaching Chinese as a foreign language, besides teaching basic Chinese language knowledge, we also need to focus on adopting appropriate methods and strategies to integrate China's traditional culture in order to improve the mutual integration and promotion of Chinese language education and traditional culture.
===Test Assessment===
The whole process and teaching activities of second language teaching can be summarized into four links: overall design, textbook compilation and selection, classroom teaching and achievement test. Language testing is one of the four links of language teaching and an integral part of language teaching activities. Language testing is closely related to language teaching. As language teachers, they may be engaged in the design and proposition of test papers. The basic theoretical knowledge of language testing is what language teachers should master.
The HSK is the most well-known Chinese language proficiency test worldwide, and it is common in many schools to teach Chinese as a foreign language with the goal of passing the HSK test. HSK Level 6 is the highest level of the new HSK Chinese Proficiency Test, and candidates who pass HSK Level 6 can easily understand the information they hear or read in Chinese and express their opinions fluently in Chinese in oral or written form.
The HSK is designed and developed by the Hanban（Chinese National Office for Teaching Chinese as a Foreign Language）and the Confucius Institute Headquarters in 1990, which is an institution directly under the Ministry of Education of the People's Republic of China. Hanban develops and administers the Chinese Proficiency Test, which includes the Basic Chinese Proficiency Test (abbreviated as HSK (Basic)), the Elementary and Secondary Chinese Proficiency Test (abbreviated as HSK (Elementary and Secondary)), and the Advanced Chinese Proficiency Test (abbreviated as HSK (Advanced)).
The HSK is held regularly every year in China and overseas, and those who achieve the required standard in the test are awarded the Chinese Proficiency Certificate of the corresponding level. The Chinese Ministry of Education established the National Chinese Proficiency Test Committee, which has full authority to lead the Chinese Proficiency Test and issue the Chinese Proficiency Certificate.
In March 2021, the International Chinese Proficiency Standards for Chinese Language Education were released after being validated by the Language Standards Validation Committee of the State Language Commission, and have been officially implemented as the language standards of the State Language Commission since July 1, 2021.
When teaching Chinese to foreigners, we can:
1. Carry out targeted teaching based on the real questions of the past years. The main mode of teaching is itemized, and through precise and scientific analysis of the test papers, the key points and difficulties of the test are identified so it is efficient to make courses more targeted.
2. Combine paper analysis and practical exercises, one-on-one teaching and counseling for different students' ability to accept and misconceptions, ensure students have the ability to take the test.
3. Emphasize the test skills and explain to students so that they can review for the test in a focused and selective manner within a short period of time.
At the same time, we need to pay attention to the content of language tests when we make language tests ourselves. The fundamental purpose of test assessment in teaching Chinese as a foreign language is to play a positive after effect on teaching. Therefore, in addition to listening, speaking, reading, writing and other language skills and language elements such as pronunciation, vocabulary and grammar, teachers should also investigate students' understanding of social and cultural background knowledge of China. Teachers should improve foreign students' ability to think with Chinese perspective and thinking in combination with major events in China and Chinese traditional cultural knowledge.
===Means and methods===
Teaching Chinese as a foreign language belongs to the second language teaching, which is applicable to the teaching theory of the second language teaching as well as the teaching strategies and methods of the second language teaching. However, the previous second language teaching research mainly focused on the Indo European languages. Its teaching theory, teaching strategies and methods are mainly summarized for the Indo-European languages. The teaching object and research object of teaching Chinese as a foreign language is Chinese. After all, Chinese is a language with its own characteristics, which is very different from the Indo-European languages. Second language teaching has common characteristics, but the specific characteristics of a specific language are different, and its teaching strategies and methods should also be different, and the teaching theory should be improved accordingly.
Therefore, in the practice and research of teaching Chinese as a foreign language, teachers and researchers engaged in teaching Chinese as a foreign language should not only pay attention to the common characteristics of teaching Chinese as a foreign language and other second language teaching, but also absorb foreign advanced second language teaching theories and apply them to the practice of teaching Chinese as a foreign language; We should also pay attention to the characteristics of Chinese and the particularity of teaching Chinese as a foreign language, practice and summarize the teaching strategies and teaching methods that adapt to the characteristics of teaching Chinese as a foreign language, and study and create the teaching theory that takes teaching Chinese as a foreign language as the object.
One of the purposes of international students learning Chinese is to understand China and its culture through Chinese language learning. It has become an urgent task to increase the proportion of Chinese culture in Chinese teaching materials for foreigners. The selection of textbooks should include
The textbook should include model texts with Chinese cultural characteristics. For example, they can incorporate some traditional Chinese festivals, customs, and stories, and they can also add some classical Chinese translations of excellent English articles, or take some representative articles from authoritative newspapers and magazines in China. In addition, we can also select some contents that are suitable for students' learning level from the Chinese translations of foreign writings and incorporate them into Chinese textbooks.
First of all, a compulsory or optional Chinese culture course can be offered according to the students' specific conditions. In addition, such courses should also arrange for students to introduce similar history and culture of their own countries in Chinese, which will facilitate their understanding of Chinese culture. For reading and general courses, teachers should guide students to read Chinese newspapers and magazines as well as Chinese books that introduce Chinese culture; for listening, CCTV TV programs and Voice of China radio programs are good choices. This will not only increase students' accumulation of Chinese cultural expressions, but also give them an understanding of the current situation of China. Secondly, the integration of Chinese culture in teaching Chinese as a foreign language should follow the principles of systematic, gradual, practical and appropriate teaching according to students' learning level, cultural background and mastery of Chinese language, so as to achieve the purpose of teaching in a reasonable way. The purpose of incorporating Chinese culture is to cultivate foreign students' ability to use Chinese language in practice. In the light of the current development of Chinese language teaching in China, we can use various methods to implement and improve the effect of teaching Chinese as a foreign language, such as inductive comparison method, simultaneous explanation method, multimedia teaching method, combination of teaching in the classroom and guidance outside the classroom, theme lecture method, and cultural practice method.
There are various ways of cultural transmission, and through the survey we learned some basic conditions of teaching Chinese as a foreign language, and through the opinions and suggestions on the current situation of teaching Chinese as a foreign language, we found that in the specific implementation stage of teaching Chinese as a foreign language, the method of physical performance culture teaching is used to help international students learn to master the language, feel and understand the cultural connotation, so that students are interested in culture and treat every learning as a formal stage performance. The teaching of Chinese as a foreign language should be a formal stage performance. The teaching of Chinese as a foreign language should create a richer space for international students to experience and discover, instead of just sticking to the traditional monotonous pattern of teachers, textbooks and classrooms, and create a richer and more meaningful platform for students to learn Chinese. However, not all foreigners have the opportunity to learn Chinese in China, so it is crucial to establish a relatively perfect Chinese cultural learning environment in foreign Chinese classes for foreign learners to master Chinese culture. Teachers of Chinese as a foreign language should make the Chinese classroom a place where Chinese culture is concentrated, so that students can have a relatively real cultural experience and use their own learning experience to discover more wonderful cultural connotations, and gain their own real sense of Chinese learning.
===Textbook Compilation===
1、 Evaluation principles for teaching Chinese as a foreign languageAll textbooks for teaching Chinese as a foreign language have their own characteristics and some commonalities. The evaluation principles and compilation principles of teaching materials are basically the same. These basic principles are generally applicable to all kinds of teaching materials and should be followed. These principles can be summarized as practical, knowledgeable, scientific and interesting.（1） PracticalityDifferent from ordinary linguistic textbooks, second language textbooks are mainly used to cultivate language ability. languageKnowledge should be transformed into skills through teaching, and finally cultivate learners' language ability. Therefore, the practicality of teaching materials is very important, and only practical teaching materials can better stimulate learners' learning enthusiasm. The practicality of teaching materials includes the practicality of teaching contents, the authenticity of language materials and the practicality of teaching methods. The practicality of teaching content means that the selection and determination of teaching content in teaching materials should be based on the needs of learners. It is commonly used in learners' life, work or study, necessary in communication, and immediately available in life. It is the most urgent thing for learners to master. As far as possible, language materials should be selected from real-life corpora, and try to avoid using "textbook language" that has no practical significance, no use value or is only needed to explain grammar points. The practicality of teaching methods means that teaching materials should provide a large number of exercises while providing necessary theoretical knowledge. Practice is one of the main ways to acquire skills and abilities,It is an important part of the textbook. The design and compilation of exercises should be vivid and interesting as far as possible, and should be diversified in form and level.（2） KnowledgeThe so-called knowledge means that a certain amount of new knowledge should be included in the teaching content. In addition to the guarantee of quantity, in terms of quality, it is also necessary to consider that new knowledge must be of interest to students. It is also an important aspect to stimulate students' learning enthusiasm and increase their learning enthusiasm. Therefore, in terms of the content of teaching materials, we should pay attention to absorbing the relevant knowledge of social politics, scientific and technological knowledge, cultural customs, historical geography and other aspects.（3） Scientificity1. to teach standardized and common Chinese charactersThe scientificity of teaching materials is mainly reflected in the standardization of language, the scientificity of knowledge introduction and interpretation, the content organization in line with the teaching law and reflecting the new level of subject theoretical research. The teaching content shall refer to the published grade standards and syllabus for teaching Chinese as a foreign language as far as possible. The law of the people's Republic of China on the national common language clearly stipulates that "Mandarin and standardized Chinese characters should be taught in teaching Chinese as a foreign language". Mandarin is the common language of the modern Chinese nation, and standardized Chinese characters are the simplified characters officially announced in China. In addition, the common phonetic spelling scheme for phoneticizing Chinese characters is the Chinese phonetic alphabet scheme. That is to say, teaching Chinese as a foreign language should use the "Chinese Pinyin scheme", use standardized simplified Chinese characters, and teach Putonghua.2. the organization of teaching content should conform to the law of language teachingThe arrangement of the teaching content should be from easy to difficult, from shallow to deep, step by step, and should be suitable for the acceptance of most learners; The content of the subject matter should start from the language of daily life and gradually involve all aspects of social communication, and then gradually expand to the political, economic and cultural aspects. The distribution of new words and grammar points should be uniform and reasonable, and the difficulties should be properly dispersed. Special attention should be paid to the recurrence rate of key words and sentence patterns, so as to effectively help learners keep reviewing and memorizing scientifically.In addition, the interpretation of language phenomena (pronunciation, vocabulary, grammar, semantics, pragmatics, etc.) should pay attention to accuracy and standardization to avoid misleading. The contents of teaching materials should reflect the new and mature theoretical research level of the discipline, and replace the outdated contents in time. Of course, we should also take a cautious attitude when absorbing new research results. Characteristics and test evaluation（4） InterestInteresting teaching materials can attract learners, make them have interest and motivation in learning, make the process of language learning more relaxed and pleasant, and better improve learning efficiency. The interest of teaching materials is mainly reflected in the vivid and interesting content and lively and diverse forms of teaching materials. The interest of the content of the textbook is closely related to the practicality and communication of the textbook. Especially in the primary stage, it is necessary to closely integrate the needs of learners' daily life. If the content learned in class can be used immediately after class, it will naturally generate interest and motivation in learning. With the improvement of learning level, the content of teaching materials needs to be gradually expanded, and cultural content should be added. In particular, medium - and high-level language teaching materials should reflect real life, and choose topics that learners are concerned about or topics with rich cultural connotation, which will be attractive to learners and arouse their great interest. In addition to the diversification of subjects, the diversification of genres, language styles and practice forms is also an important manifestation of interest. In addition, the layout design, font size, illustrations and pictures of teaching materials are also factors that can not be ignored.
===Classroom Teaching===
Classroom Teaching is the basic form of teaching Chinese as a foreign language. It refers to the form in which teachers use appropriate teaching methods to teach a course to students in a fixed class within a specified time according to the objectives, tasks and teaching materials specified in the syllabus. In second language teaching, classroom teaching is the main place to help students learn and master the target language. This is because second language learning mainly carries out organized teaching activities and shows planned teaching contents in the classroom. The perception, understanding, consolidation and application stages of the teaching process are mainly completed in classroom teaching. The implementation of teaching plans, the implementation of teaching principles, the use of teaching methods, the completion of curriculum teaching and the realization of teaching objectives mainly rely on classroom teaching. The fundamental purpose of language teaching is to cultivate students' language ability and language communication ability. Therefore, through the basic form of classroom teaching, we can cultivate students to use language.
The ability to communicate is the fundamental purpose of classroom teaching. The overall design and textbook compilation must take into account the characteristics and needs of classroom teaching, and accept the test of classroom teaching; The performance test should start from the reality of classroom teaching and give feedback to classroom teaching. Therefore, among the four links of teaching activities, classroom teaching is the central link. In other words, classroom teaching is the center of all teaching activities. Other links should take the needs of classroom teaching as the starting point to adapt to and meet the requirements of classroom teaching. The formulation of the overall design, the arrangement of teaching contents and methods, the compilation and selection of teaching materials should consider whether it is feasible in the classroom and whether it can meet the needs of teaching. The contents and methods of achievement test should consider whether it is conducive to improving classroom teaching, and the test results should also consider whether it can promote and promote teaching. General classroom teaching should complete the two tasks of imparting knowledge and cultivating ability. Second language teaching aims to cultivate learners' communicative competence, so classroom teaching not only reflects the general rules of classroom teaching, but also has its own characteristics.
It is very necessary to combine Chinese culture with classroom teaching. In addition to using the latest film and television materials and mooc materials to assist teaching, teachers should improve their bilingual ability and cross-cultural communication ability. Trying to use concepts that can be understood in both cultures to introduce Chinese culture can enhance students' acceptance of Chinese culture. For example, when introducing the word 'mahjong', we can call it "sparrow dominos", because the smallest card in Mahjong is sparrow, and dominos is also a game familiar to foreign students. Compared with the introduction of fried noodles as chow mein, the former takes into account both cultures and is more easily accepted by foreign students.
===Conclusion===
After decades of academic inheritance, teaching Chinese as a foreign language has become a bridge to help foreign students understand Chinese culture. Therefore, in teaching Chinese as a foreign language, teachers are required to be aware of the infiltration of Chinese culture. Let foreign students fully understand the relationship between language and culture and feel the charm of Chinese culture.
===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.
===Terms and expressions===
Classroom teaching 课堂教学
HSK 中国汉语水平考试
Hanban（Chinese National Office for Teaching Chinese as a Foreign Language）国家汉办
===Questions===
1.What are four links of the whole process and teaching activities of second language teaching?
2.When was HSK officially implemented?
3.What is the most important link of teaching activities among the four links of teaching activities?
4.What are the principles of spreading Chinese culture in Chinese education abroad?
5.What types of HSK exams are there?
===Answers===
1.Overall design, textbook compilation and selection, classroom teaching and achievement test.
2.The Chinese Proficiency Test (HSK) was officially implemented in 1990
3.Classroom teaching
4.Ⅰ. Respect each other among different cultures and adhere to the principle of cultural equality.
Ⅱ. Disseminate the essence of culture and avoid clamoring for attention.
Ⅲ. Handle sensitive issues properly and maintain national dignity.
5.The Basic Chinese Proficiency Test (abbreviated as HSK (Basic)), the Elementary and Secondary Chinese Proficiency Test (abbreviated as HSK (Elementary and Secondary)), and the Advanced Chinese Proficiency Test (abbreviated as HSK (Advanced))

==英语笔译罗姚林 Luo Yaolin 202170081590==
<center>'''Different Local Dialects in China'''</center>

<center>罗姚林 Luo Yaolin</center>

===Introduction===
Chinese dialects are branches of the Chinese language. The "Law of the People's Republic of China on the Common State Language and Script", promulgated on October 31, 2000, established Mandarin Chinese as the national language. During the development of Han Chinese society, there have been different degrees of differentiation and unification, thus making the Chinese language gradually produce dialects. There are various dialects of modern Chinese, and they are distributed over a wide area. The differences between modern Chinese dialects are phonetic, lexical, and grammatical, and the phonetic aspects are particularly prominent. Some domestic scholars believe that most dialects and common languages have certain phonological correspondence patterns, and many similarities in vocabulary and grammar, so they are not independent languages. Foreign scholars believe that people in each dialect area cannot talk to each other, so they are very independent languages, especially the dialects in Min language. Based on the characteristics of the dialects, the history of their formation and development, and the results of dialect surveys, the dialects of modern Chinese can be divided.

===the Origin of Chinese Dialects===

===Different Features of Dialects in China===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译马艳焕 Ma Yanhuan 202170081591==
<center>'''An overview on the study of Chinese folk stories '''</center>

<center>马艳焕</center>

===Abstract===
Shandong is a famous city of traditional culture with a long history. The traditional culture with local characteristics such as Dongyi culture and Qilu culture has left a valuable spiritual heritage for Shandong, in which folktales are loved by the people. The type of folktales roughly includes "myths", "legends", "stories" and so on, including natural change myths, hero myths, historical figures legends, religious figures legends, fairy legends, mountains and rivers legends, specialty legends, ghosts, foxes and spirits, animal stories, life stories, witty character stories and so on. This article will give an overview of the folk stories of Shandong Province, including the content of the story, the cultural and educational value carried by the story, the enlightenment to future generations, and so on.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译聂薇 Nie Wei 202170081592==
<center>'''Cultural Factors Behind the Spring Festival Travel Rush in China'''</center>

<center>聂薇</center>

===Introduction===
Spring Festival travel rush, which occurs in China around the Lunar New Year, engenders enormous pressure to the whole country’s transportation system. Usually, this rush lasts for 40 days, which begins on the fifteenth of December and ends on the twenty-fifth of January of the following year in the lunar calendar. (Fan Zhixin 2019,27)
This phenomenon is inextricably linked to the Chinese Spring Festival, which is the most important and distinctive traditional festival for the Chinese nation. As a unique kind of movement of population in this special period, "Spring Festival Travel Rush" is called "epic population migration" due to its large scale and huge population involved. Every year around the Spring Festival, various types of huge flow of people, such as those planning to visit relatives, migrant workers, and students, will travel over the vast land of China with their deep attachment to their homeland. (Xie Linxia 2008,34)
With the relaxation of restrictions on the movement of people since the reform and opening up, more and more people have chosen to leave their hometowns for work and study. So, many people return to their hometowns during the Spring Festival, creating what has been described as "a large-scale movement of people rarely seen in the world". Over the last 30 years, the number of people travelling during the festival has increased to over 3.7 billion, equivalent to the total population of Africa, Europe and Oceania. (Fan Zhixin 2019,27)
The reason why such a spectacular and rare sight is formed in China is that the Chinese people’s attachment to "home" is deeply rooted in the heart of every Chinese and in their time-honored traditional culture. Confucian culture, ceremonial culture, institutional culture, and farming culture are all factors contributing to the spectacular scene of today's Spring Festival travel rush. (Fan Zhixin 2019,27)
===The evolution of the Spring Festival travel rush===
As we all know, the Spring Festival travel rush is a huge problem that plagues people's journey out during the Spring Festival. The total number of those coming home and then returning to their workplace after New Year is twice the whole country’s population. (Xu Jiachuan 2011,32)
In fact, this dilemma has been haunting China since ancient times. Although the scale at that time was not so large, there is a significant similarity between the ancient and modern Spring Festival travel rush, which is "difficulty". (Xu Jiachuan 2011,32)

(i) The difficulty of travelling during the Spring Festival in ancient times
Influenced by the patriarchal clan system in ancient China, before the unification of the Six Kingdoms by the First Emperor of Qin, the dominant social form of China was clan gathering, which served as the origin of the Chinese social psychology of valuing kinship and homeland. Since then, it has exerted a profound influence on the Chinese mind and emotions for thousands of years. (Fan Zhixin 2019,27)
In ancient China, the main populations affected by the Spring Festival travel rush were officials, businessmen and literati. As Confucius once admonished, “ While one’s parents are alive, one should not travel to distant places.” However, the intellectuals would often travel to various places before setting foot on their official career. Therefore, their study tour often hampered their return home for spending the Festival because of the forbidding and difficult journey. After they started their careers, they had to rush around because of their transfers. (Fan Zhixin 2019,27)
Of course, the more important factor than the above-mentioned ones that made the journey home more formidable were the road conditions and traffic. In ancient times, with the backward road construction and long journey, people could only travel by walking or taking simple animal-drawn carts. Therefore, this kind of attachment to the homeland and longing for reunion with their loved ones were reflected in many poems. Just as the poet Xue Daoheng of the Sui dynasty depicted in his poem Longing for Going Back Home in the New Year, “ It has only been seven days from the Spring Festival, but I have been away from home for two years. When other people and those wild geese have all gone back home, I want to embark on my journey home in front of the flowers.” The feeling of longing for home that flows between the lines is obvious. (Fan Zhixin 2019,27)

(ii) The difficulty of travelling during the Spring Festival in modern times
The term "Spring Festival travel rush" was first used in 1980 by the People's Daily. It is the abbreviation for the busy and even overloaded passenger transportation around the Spring Festival, which reflects the unique folk customs and kinship culture of China. (Fan Zhixin 2019,27)
With the rapid economic growth and social development, the problem brought by the rush is becoming more and more serious, the most prominent of which is the difficulty of purchasing tickets. In recent years, the construction of China's transportation infrastructure has been improving, but compared with the explosive growth of travel demand during the Spring Festival, the contradiction between the lack of capacity and the huge volume of traffic is still prominent. However, no matter how far and difficult the road to home is, it cannot stop the Chinese people from returning home after all. (Fan Zhixin 2019,28)
===Cultural factors behind the Spring Festival travel rush in China===
The Spring Festival travel rush brings together the beautiful expectations of returning home and the harsh realities of coldness and anxiety along the way. Whether examined from a social or personal perspective, the crowds generated by the rush pose a huge and serious test to our lives. With so many drawbacks, why does every Chinese still has to go home every Chinese New Year? (Xu Jiachuan 2011,33)

(i) Confucian culture
In the traditional agrarian society of ancient China, the 'displaced people' was one of the main factors that led to social unrest. Therefore, bounding people to the land where they were born with the concept of home-attachment in order to restrict their movements could maintain a relative social stability. People's sense of belonging to 'home' was cultivated through their lifestyle, and the idea of family orientation was incorporated into their traditional culture and has been perpetuated for thousands of years. (Fan Zhixin 2019,28)
The humane ideas and benevolence in Confucian culture, when reflected in this traditional festival, presents a cultural view of affectionate elders and dutiful juniors enjoying a happy get-together. The family culture of the Spring Festival is a concrete manifestation of benevolence and love in the family, which implies a strong emotional bond between family members - including the relationship between parents and children, and between siblings. Children's sincere respect and love for their parents is vividly shown by coming back home after pushing aside all obstacles and difficulties. No matter how busy they are at work or how difficult the journey is, they will strive to find ways to return home and fulfil their obligations as children during this important festival, so that their parents can enjoy the happiness of family life to the fullest. (Fan Zhixin 2019,28)
It is thus clear that the concept of family, with its connotation of "reunion" and "harmony", has been deeply rooted in Chinese culture. The family-oriented view inherited from Confucianism has become a national bond that has made all sons and daughters of the Chinese nation to travel through thick and thin, with the simple purpose of returning home during the most important festival. (Fan Zhixin 2019,28)
The Spring Festival travel is more than just a journey home, it is an accumulation and integration of the deep traditional ethics and humanistic concerns of Confucianism, which connects the individual to the family, the family to the nation, and the nation to the whole country, forming a symbolic expression of the unique value system of the Chinese nation. (Fan Zhixin 2019,28)

(ii) ceremonial culture
In the context of traditional Chinese culture, Spring Festival is the most solemn festival. As an essential characteristic element of Chinese New Year culture, rituals have a long and profound humanistic accumulation and a rich content. (Fan Zhixin 2019,28)
During the Spring Festival, there are many rituals with special meanings that only take place during this time. Dragon dances, setting off firecrackers, worshiping ancestors, gatherings, visiting friends and relatives, paying a New Year call, celebrating the Lantern Festival, buying new clothes, putting up spring scrolls, eating dumplings are all unique for this festival, and they have long since evolved into the sharing and identity of culture, developing into the roots of our culture. (Fan Zhixin 2019,28)
The New Year customs is a symbol of people's longing for rest and relaxation as well as their hope for a better life, and has guided countless Chinese people to embark on their journey home. (Fan Zhixin 2019,28)

(iii) institutional culture
One of the most direct reasons why the Spring Festival travel rush has become a problem and created pressure for the country is that the system of urban-rural regional segregation and the institutional culture based on the household registration system, which has been gradually established in China since the founding of New China, have led to the great migration during the Spring Festival. (Fan Zhixin 2019,29)
The economic reforms in the 1980s led to the imbalanced economic development between urban and rural areas. Then more and more rural workers are leaving their hometowns and moving to the cities and developed coastal areas out of the desire for better payments and urban life, but their families remained in the countryside. Their families are thus split, which has led to the geographical fragmentation of the family structure of migrant workers, and it has also resulted in the long-distance, migratory movement of them. Most of them seldom go home during the whole year and only return to their families during the Spring Festival, and then return to their workplaces in a hurry after the New Year. (Fan Zhixin 2019,29)
===Way of relieving pressure from the rush===
Returning home for the Spring Festival is a cultural complex brought about by the culture of returning to one's roots, and reflects people's emotion of "love of country, love of family and love of homeland", which is most evident during the Spring Festival. The emotional flood of homesickness can be diverted through other festivals to ease the transportation pressure during the Spring Festival. In addition to the Spring Festival, the Mid-Autumn Festival, Tomb-Sweeping Day and the Double Ninth Festival can all meet people's emotional needs for family reunion and happiness. If they are turned into statutory long holidays, so that people have diversified choice of travelling on different festivals, then the pressure on transportation during the Spring Festival can be eased to a certain extent. (Xu Jiachuan 2011,33)
===Conclusion===
Through the travelling crowds, we can feel the core of the Chinese New Year culture: the reunion of the family. It is an expression of national temperament, and underscores the Chinese people’s strong affinity to their family and homeland. It also embodies the values of the oriental culture: love of peace and unity, and wish for a happy family. (Feng Jicai 2012,82)
It is the Chinese New Year culture that turns our hometown into a powerful magnet, and it is the Spring Festival travel rush that makes us feel the power of this magnet. The bustling crowds shows the huge energy of the Chinese nation to conquer the journey, and displays the spirit of our nation, even if we encountered many difficulties, we will not give up, because the desire to reunion with our family always encourages us to go back home by all means, be it the high speed train, plane, car or ship. (Feng Jicai 2012,82)
The nature of festivals is spiritual. What appears to be some folkloric forms are in fact the emotions and ideals of life. There are so many spiritual traditions, moral codes, aesthetic standards and regional temperaments penetrated in those festival rituals. If we don't look at festivals from the perspective of culture and spirit, it would be impossible for us to understand what they really are, and we would throw them away without thinking about it. What is lost in this process may be the most important thing of all. (Feng Jicai 2012,82)
Imagine if there were no Spring Festival travel in China today, there would be no more "thinking of one's relatives every time the festival comes around", no going home for the New Year, no yearning for the annual reunion - wouldn't our nation have changed into a completely different disposition and character? (Feng Jicai 2012,82)
===Terms and expressions===
Spring Festival travel rush：春运
epic population migration：史诗般的人口迁徙
Confucian culture：儒家文化
ceremonial culture：仪式文化
institutional culture：制度文化
farming culture：农耕文化
patriarchal clan system：宗法制度
clan gathering：家族聚居
displaced people：流民
the humane ideas and benevolence in Confucian culture：儒家文化中的仁爱思想
affectionate elders and dutiful juniors：父慈子孝
worshiping ancestors：祭祖
paying a New Year call：拜年
putting up spring scrolls：贴春联
the system of urban-rural regional segregation：城乡区域隔离制度
the household registration system：户籍制度
the geographical fragmentation of the family structure：家庭结构在地理空间上的“碎片化”
the Double Ninth Festival：重阳节
statutory long holidays：法定节日长假
thinking of one's relatives every time the festival comes around：每逢佳节倍思亲
===References===
*Fan Zhixin 范芷欣.传统文化视角下的“中国春运”剖析[J].鄂州大学学报,2019(2):27-29.
*Xu Jiachuan 徐家钏.春运:文化口水下的民生之艰[J].浙江经济,2011(4):32-33.
*Feng Jicai 冯骥才.春运是一种文化现象[J].商周刊,2012(2):82.
*Xie Linxia 谢林霞.从文化的角度看春运[J].新余高专学报,2008(1):34-36.
===Questions===
1.How long does the Spring Festival travel rush usually last?
A.30 days
B.40 days
C.50 days
D.60 days

2.Which one of the following group is not the main reason that results to the rush?
A.Migrant workers
B.Students
C.Those planning to visit relatives
D.Tourists

3.Which one of the following cultures is the main factor that encourages family reunion?
A.Confucian culture
B.Taoist culture
C.Buddhist culture
D.Christian culture
===Answers===
1.40days
2.Tourists
3.Confucian culture

==英语笔译孙丽君 Sun Lijun 202170081593==

<center>'''Chuanjing Work Songs'''</center>

<center>Sun Lijun</center>

===Introduction===

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

===The History of Chuanjiang Work Songs===

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents.
From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42).
However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

===The Features of Chuanjiang Work Songs===

===The Geographical Distributions of Chuanjiang Work Songs===

===The Inheritance of Chuanjiang Work Songs===

===The Translation of Chuanjiang Work Songs===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译仝雨梦 Tong Yumeng 202170081594==
<center>'''The Influence of Chinese Traditional Philosophy in Contemporary Times'''</center>

<center>仝雨梦</center>

===Introduction===
Chinese traditional philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, Chinese traditional philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. Second, the period of feudalism. Third, the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

===The Evolution of Chinese Traditional Philosophy===

===The Representative Schools of Thought===

===The Influence in Contemporary Times===

===Conclusion===

===References===

===Terms and Expressions===

===Questions===

===Answers===

==英语笔译童略雅 Tong Lueya 202170081595==

<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>

<center>Tong Lueya</center>

===Abstract===
The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

===Key words===
Artificial intelligence; translator; influence; machine translation

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译庹树梅 Tuo Shumei 202170081596==
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>

<center>Tuo Shumei</center>

===Abstract===

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom.
The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.
===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译王思琪 Wang Siqi 202170081597==

==英语笔译王亚娟 Wang Yajuan 202170081598==

<center>'''Filial Piety in China'''</center>

<center>Wang Yajuan</center>

===Introduction===
Filial piety has been a trait of the Chinese nation since ancient times and has been passed down from generation to generation. As the core concept and main feature of traditional Chinese ethics, filial piety has long been enjoying priority and regiment to other qualities in the political and cultural life of traditional Chinese society. China's patriarchal social system predestines filial piety to go through a process from a religious ethic of ancestor worship to a family ethic and then to a political ethic. (Xiao Longhang 2006)
Since the pre-Qin period, monarchs have advocated respect for the elderly and used filial piety to educate the people; thinkers from various periods have put forward their ideas about respect for the elderly and have written books to preach them. In feudal society, when the system was highly prosperous, filial piety was closely linked to politics and became a criterion for selecting talents; in modern society, filial piety has also been given a new meaning in the modern era. (Fan Yan 2016) This article will focus on the origin and development of filial piety in China, analyze the cultural values and limitations of filial piety, and briefly compare and contrast filial piety in China and the West, aiming to give an analysis of the development of filial piety in China.

===The Evolution of Filial Piety in China===

===The Values and Limits of Chinese Filial Piety===

===Comparison of Chinese and Western Filial piety===

===Conclusion===

===Terms and Expressions===

===References===

===Questions===

===Answers===

==英语笔译肖冬晴 Xiao Dongqing 202170081599==
<center>'''On Verbal Humour in Chinese Sketch Comedy from the Perspective of Violating Cooperative Principle'''</center>

<center>Xiao Dongqing</center>

===Abstract===
As a common linguistic phenomenon, verbal humour is an important part of our daily communication. Grice’s cooperative principle is one of the major principle of pragmatics which is ubiquitous in people’s daily conversations. Therefore, it could provide a new perspective from which we analyse verbal humour. Chinese sketch comedy, also known as Chinese Xiaopin, is an art commonly performed by a group of comic actors or comedians presenting a series of short, amusing scenes called “sketches”. This thesis intends to work out the mechanisms of verbal humour in Chines sketch comedy from the perspective of violation of cooperative principle. It reveals in this special art form the violation of quantity maxim, quality maxim, relation maxim as well as the manner maxim in the process of analysing and proves that the violation of cooperative principle could avoid taking verbal humour at face value and arouse deeper thinking about this topic.

===Key words===
Verbal humour; Chinese sketch comedy; cooperative principle

===Introduction===
Humour plays an important role in people’s daily conversations. As a kind of lubricant of verbal communication, it creates an easy and comfortable environment, provides a happy and relaxing atmosphere and helps bring interlocutors closer. As a result, harmonious interrelationships could be maintained. Researches and studies on this topic at home and abroad could date back to as early as the 4th century B.C. when the ancient Chinese poet Qu Yuan composed “There in front of me remains nothing but vastness and silence(眴兮杳杳，孔静幽默)” in his masterpiece The Nine Elegies, meaning vastness.

However, the “humour” this paper talks about is the one transliterated by Lin Yutang. At home, researches on humour have greatly progress since the 1980s. Li Lanping(2002) believes that there are intrinsic connections between the principles in pragmatics and the triggering of humour. She discussed the relationship between the two parts under the guidance of the basic principles of pragmatics and the theory of conversational implicature. Yang Jie(2003), on the other hand, analyzed the linguistic phenomenon of humour to further decipher the mechanism of it from the perspective of phonetics, semantics, pragmatics, contexts, figures of speech and logic of languages respectively. Ge Lingling(2011) focused on the translation of humour texts from the perspective of verbal humour so as to figure out the translation pattern of texts of this kind.

Abroad, researches on humour are multidisciplinary, involving anthropology, psychology, sociology, linguistics, semiotics and artificial intelligence which are ultimately centred on superiority theory, release theory and incongruity theory. For instance, Charles Gruner explained that wonder is an essential element of humour and that there is always a “winner” and a “loser”in humourous contexts. Freud the representative figure of release theory analyzed the mechanism of humour from the perspective of psychoanalysis and divided jokes into intentional ones and unintentional ones.(Cai Hui, Yin Xing, 2005:5) Kant was said to be the first to denote humour from the perspective of incongruity theory who pointed out that humour comes from a sudden twist from expectation and the uuachievability of it.(Cai Hui, Yin Xing, 2005:5)

From all the above, it’s clear that the studies on humour are basically centred around linguistics, literature and figures of speech while researches abroad are involved with more disciplines ranging from anthropology to AI. What’s worth mentioning is that although humour was first brought forward in China, researches on this topic went through a far longer history in the west which could date back to the ancient Greek times. Therefore, it’s necessary to work further on this subject. This thesis will adopt the cooperative principle to analyse the relationship between verbal humour in jokes and the violation of the principle in which the theoretical basis of cooperative theory and the classification as well as the detailed analysis will be covered.

===Cooperative Principle===
Conversational implicature as the core principle of pragmatics theory was first proposed by Oxford philosopher Herbert Paul Grice. Grice noticed that in daily conversations people do not say thing directly but tend to imply them. He believes that there is some regularity in conversation. “Our talk exchanges do not normally consist of a succession of disconnected remarks, and would not be rational if they did. They are characteristically, to some degree at least, cooperative efforts; and each participant recognizes in them, to some extent, a common purpose or set of purposes, or at least a mutually accepted direction.”(Herbert Paul Grice, 1975:45) In other words, we seem to follow some principle like the following: “make your conversational contribution such as is required, at the stage at which it occurs, by the accepted purpose or direction of the talk exchange in which you are engaged.”(ibid.) And this principle is known as COOPERATIVE PRINCIPLE, or CP for short.

To further specify the CP, Grice introduced four categories of maxims, namely quantity maxim, quality maxim, relation maxim and manner maxim, each of which contains several sub-principles.

The use of terms such as “principle” and “maxims” does not mean that the CP and its maxims will be followed everywhere. Despite the wide use of CP in daily conversations, people would more often than not violate these principles in actual communication. When basic communication is interfered, it’s common for people to notice the violation of CP. As a result, the hearer has to make efforts to figure out the implicature so as to understand what the speaker means. Conversational implicature, in fact, is the direct cause of humour. Speaker only violate CP to achieve a sense of humour when the hearer manages to interpret the conversational implicatures under the surface and enjoys the pleasure brought by humour.

===An Overview of Cooperative Principle Violation in Chinese Sketch Comedy===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译肖佳莉 Xiao Jiali 202170081600==
<center>'''The Various Schools of Thought and Their Exponents During the Period from Pre-Qin Times'''</center>

<center>Xiao Jiali</center>

===Abstract===
The Spring and Autumn period and warring States period is a very bright history in Chinese history, and a hundred schools of thought contend in such an era. Many scholars and schools of thought have emerged in this era, and these thoughts have had a very far-reaching impact on later generations. Zhuzi refers to the representatives of Guan-tzu, Lao-tzu, Confucius, Zhuang-tzu, Mozi, Mencius, Xun-tzu and other academic thoughts in the pre-Qin period, while Baijia refers to the representatives of Confucian, Taoist, Mohist, famous, Legalist and other academic schools. The hundred schools of thought are the general name of the pre-Qin academic thought figures and factions.So why was the Spring and Autumn and warring States period the coruscating period of all schools of thought in the pre-Qin period? This period basically laid the foundation of Chinese traditional culture or Sinology, and since then there have been almost no major breakthroughs or achievements.

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译谢晓莹 Xie Xiaoying 202170081601==
<center>'''The Acrobatic Fighting in Peking Opera'''</center>

<center>Xie Xiaoying</center>

===Abstract===

===Key words===

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译熊嘉玲 Xiong Jialing 202170081602==

==英语笔译颜媛 Yan Yuan 202170081603==

==英语笔译杨心怡 Yang Xinyi 202170081604==

==英语笔译杨紫微 Yang Ziwei 202170081605==
<center>'''Appreciating the English Translation of Tang Poems from the Perspective of Xu Yuanchong's Translation Theory of "San Hua"'''</center>

<center>Yang Ziwei</center>

===Abstract===
Classical Chinese poetry is a gem of Chinese traditional culture. As for the translation of classical Chinese poetry, Mr. Xu Yuanchong is one of the most influential translator of classical Chinese poetry, and his translated works have been unanimously recognized and highly praised by many people at home and abroad. With more than 60 years of translation experience, he has summed up a set of translation theories of his own, which can be summed up in ten words in Chinese as “美化之艺术，创优似竞赛”. This paper mainly focuses on the analysis of the application and embodiment of the mainly translation theories-- the method of "San Hua" (equalization, deepenization and generalization) in Xu Yuanchong's translation of Tang poetry.

===Key words===
Xu Yuanchong; “San Hua” ; Tang poetry

===Introduction===
For a long time, translation has been playing an important role as one of the means to promote cultural communication and communication. The translation of many literary works has also achieved high achievements, but the translation of poetry has been mediocre, and it is difficult to produce high-quality translations, especially for the translation of ancient Chinese poetry. Mr. Xu Yuanchong, a modern translation master, has been engaged in literary translation for more than 60 years and has translated numerous works. His focuses on the English translation of ancient Chinese poems and has formed the method and theory of poem translation in rhyme form. In translation, he emphasized the subjectivity of the translator, the creativity and artistry of translation, and innovated and developed the translation theories of his predecessors. He believed that the translated works could not only convey the beauty of the original text, but even surpass it. In particular, his translation theory of "the art of beautification" has proved to be successful in the English translation of ancient Chinese poems. This paper focuses on the application of Xu Yuanchong's theory of "San Hua" in the translation of Tang poetry, and analyzes and explores its role and expression effect in the translation of ancient Chinese poetry into English. This thesis consists of four main parts, we will learn a lot about the previous study of translation of Tang poetry, the introduction and application of the method of "San Hua" in the translation of Tang poetry as well as the value and influence of Xu Yuanchong's translation theories. The purpose of the thesis is to search for realizing the beauty in form, sense and sound as well as making readers and translators themselves comprehend, enjoy and take delight in reading translation of Chinese classical poetry.

===Literature Review===
In the past research, people focused on the analysis and exploration of the three aspects of beauty of Xu Yuanchong, therefore, the analysis and research of another theory-- "San Hua" is a field that few people pay attention to. In this thesis, I focus on the analysis and application of the method of "San Hua" in the translation of Tang Poetry. Then in the dissertation of A Study On Xu Yuanchong As A Translator （2006）written by Chen Youyang, he introduce the source and definition of the method of "San Hua" which originates from Qian Zhongshu's "the realm of sublimation". In the Literature and Translation (2016) of Xu Yuanchong, it explains the method of "San Hua" in details and gives some examples to demonstrate its application of equalization（等化）、generalization（浅化） and deepenization（深化）. In addition, it analyzes the relationship between the method of "San Hua" and the three aspects of beauty as well as the "San Zhi". "San Hua" is the method to achieve beauty in sound, sense and form, what's more, it produces the translation works that bring joy and pleasure to readers. Now that my thesis stresses on the analysis of Tang poetry through the method of "San Hua", then I should learn clear about the features and categories of Tang poetry. In the article The Discussion of English Translation of Tang Poetry (1994), Gao Yukun analyzes the characteristics and development of Tang poetry translation and he holds that Chinese classical poetry are translatable. Academic journals of Su Lin and Wang Chengcheng, both of them analyze the significance of the expression of the beauty in sense through the method of "San Hua". Since there are culture–laden words and allusions that are difficult to translate, the proper application of "San Hua" cam help us deal with it well. Then I introduce several Tang poems translated by Xu Yuanchong to illustrate the detailed application and appreciation through the method of "San Hua".
In conclusion, the method of "San Hua” is applied in literary and poem translation frequently and many translators praise it. Although sometimes in order to realize the three aspects of beauty, it causes some disputes in the accuracy and faithfulness of translation works, it makes great contributions to the translation field and spread of Chinese culture. Thus, the thesis will pay more attention to the analysis, application and appreciation of translation of Tang poetry through "San Hua" to get a clearer and deeper understanding of the translation method.

===Methods and Theories===
Research method: Literature analysis.
By reading journal articles data online and entity books such as "beautiful suffocation of tang poetry", the selection of classic poetry translation works explore the analysis theory of "three concrete application as well as the significance of the translation method, to explore the untranslatability phenomenon in ancient Chinese poetry and the translator's clever translation method in Chinese and English is how to build a bridge; At the same time, it studies the value and function of the "three Modernizations" translation theory in translation and cultural transmission.
Theories: "San Hua"--Equalization,deepenization and generalization.

===Subtitle 1===
The Previous Study on Translation of Tang Poetry at Home and Abroad

===Subtitle 2===
Main Ideas of Xu Yuanchong’s Literature Translation Theory
2.1 An introduction to Xu Yuanchong
2.2 A Detailed Introduction to the Method of “San Hua”--Equalization, Deepenization and Generalization

===Subtitle 3===
The Analysis and Appreciation of Xu's Translation of Tang Poetry through the Method of “San Hua”

===Subtitle 4===
The Influence of Xu's Translation Theories

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译张国浩 Zhang Guohao 202170081606==

<center>'''The Influence of Electronic Language on Chinese Language and Culture in the Internet Age'''</center>

<center>Zhang Guohao</center>

===Abstract===

Language is the most important communication tool and the carrier of culture. Language itself is also a cultural phenomenon. The Chinese nation has a long history of thousands of years, and its language and culture are an indispensable part of Chinese traditional culture. With the development of electronic network and information technology, electronic language is also booming under this background. Electronic language is the product of the times. It has both positive and negative effects on Chinese language and culture. Starting with the analysis of the emergence and characteristics of electronic language, this paper focuses on the positive and negative impact of electronic language on Chinese traditional language and culture in the new media era, and further puts forward a series of measures to protect Chinese traditional language and culture.

===Key words===

New media; Electronic language; Language culture

===Introduction===

With the development of current information technology and network technology, a large number of electronic languages, also known as network languages, have appeared on the Internet. And they have increasingly penetrated into people’s daily life with the development of the Internet. Electronic languages reflect the current hot social issues, and have the characteristics of simplicity. With the increase of electronic languages, it is bound to have a certain impact on Chinese traditional language and culture. Electronic languages have both positive and negative effects on Chinese traditional language and culture. While expanding the vocabulary of modern Chinese, some vulgar and malicious electronic languages are eroding the traditional Chinese language and culture. How to make electronic language and Chinese traditional language and culture coexist harmoniously in the new media era is a topic that is worth studying and discussing. This paper will introduce the background of electronic languages, the characteristics of electronic languages and the impact of electronic languages on Chinese traditional language and culture, and explore measures to protect Chinese traditional culture in the new media era.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译张姣玲 Zhang Jiaoling 202170081607==

==英语笔译张瑞 Zhang Rui 202170081608==
<center>'''An analysis of honorifics between Chinese and English'''</center>

<center>张瑞 Zhang Rui</center>

===Abstract===

The purpose of this paper is to study the use of honorifics in modern languages and the expressions of politeness in address forms. In this paper, English and Chinese are selected to study the corresponding expressions by means of data collection and analysis. The results show that the use of honorifics is influenced by language habits, cultural backgrounds, social changes and other aspects, and the development direction of honorifics is explored.

===Key words===
Honorific; personal pronouns; Comparison
===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语笔译赵宇翔 Zhao Yuxiang 202170081609==

<center>'''Zhao Yuxiang: Dunhuang Frescoes In Contemporary China'''</center>

<center>赵宇翔Zhao Yuxiang</center>

===Abstract===

===Key words===

===Introduction===
''' Introduction On Mogao Grottoes'''
''' Introduction On Dunhuang Frescoes'''
===The origin of Dunhuang civilization ===
''' The Origin of Mogao Grottoes'''
''' The Origin of Dunhuang Frescoes'''

===Dunhuang Frescoes Are Enjoying New Life: Taking the Skins in Honor Of Kings As Examples===
''' Yu Jian Fei Tian (Meet A Flying Apsaras)'''

''' Yu Jian Shen Lu (Meet A Fairy Deer)'''

''' Yu Jian Hu Xuan (Meet A Huxuan Dancer)'''

===The Future Inherence And Development Of Dunhuang Frescoes ===

=== Terms and expressions ===

=== Questions ===

===Answers ===

==英语笔译郑冬琴 Zheng Dongqin 202170081610==

==英语笔译钟青 Zhong Qing 202170081611==

==英语笔译周皓熙 Zhou Haoxi 202170081612==

==英语笔译周哲 Zhou Zhe 202170081613==
<center>'''Confucian Teaching Thoughts'''</center>

<center>周哲</center>

===Abstract===

===Key words===

===Introduction===
Ancient Chinese education is part of the brilliant and diverse ancient Chinese culture, the foundation on which it has been sustained and developed, and the driving force behind its constant innovation. It was passed down from generation to generation through ancient Chinese education. The school education, social education, family education and education in all kinds of craftsmanship were the guarantee of the continuity and development of all kinds of ancient Chinese culture, without which it would have been difficult to create, perpetuate and develop ancient Chinese material and spiritual civilization.

During the Western Zhou dynasty, there was not only a national school but also a country school, which gradually formed a systematic education based on ritual, music, archery, royalty, calligraphy and mathematics. During the Spring and Autumn and Warring States periods, private schools began to develop as a new form of educational organization, and a number of masters emerged, such as Confucius, Mo Zi, Mencius and Xun Zi, who shone with their wisdom.
Ancient Chinese education is a humanistic one. It takes the cultivation of a gentleman as the sole purpose and focuses on teaching people virtue and wisdom rather than mere knowledge. It attaches particular importance to moral education and virtue cultivation, emphasizing moral integrity, ethics and lofty spirituality, advocating the development of ambition, and highlighting a sense of moral responsibility. It also promotes the spirit and broad-mindedness. China has gradually formed a long-term and profound educational tradition, starting from Confucius and Mencius, Lao Zi and Chuang-Tzu, and down to Song and Ming philosophy, all paying special attention to self-cultivation by attaching great importance to inspiring students’ self-awareness and initiative, to be persistent in their determination, to refrain from excessive indulgence and to do self-examination and good deeds, and to be subtle and prevent the gradual corruption. In this way, a series of principles and methodologies of moral education and cultivation with unique Chinese characteristics have been gradually developed.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语笔译朱丽娟 Zhu Lijuan 202170081614==

==英语口译段小蝶 Duan Xiaodie 202170081615==
<center>'''Chinese Movies Going Global'''</center>

<center>Duan Xiaodie</center>

===Abstract===
With the acceleration of China's economic and social development and the process of globalization, the going global of culture has become one of the unecessary parts of China's construction in the new era. China's cultural transmission is achieving remarkable results in many aspects, such as foreign trade and exchanges of culture, And China's position in international societies is becoming prominent, and China's voice is gradually gaining attention. However, at the same time, the difficulties that have emerged when Chinese culture has gone out cannot be ignored; the international competitiveness of cultural products is weak, the concept of international dissemination is unscientific, there is a lack of a reasonable system of evaluating results, and there is still a certain distance between the overall situation and the goal of a culturally strong country. As a kind of cultural medium, the film has become an important value carrier under the globalization, and is an important link and key to the cultural outflow; the cultural outgoing movement has also created a platform and opportunity for the international dissemination of the film.
The international spread of literature and film helps the enhancement of the soft power of Chinese culture. Therefore, under the perspective of cultural outgoings, from the microscopic point of view, through the interpretation of chinese film cases and the analysis of the experience of other countries' films and television, we can sum up the development status of international transmission of Chinese television and film, and put forward countermeasures and suggestions for the overseas broadcast of Chinese films and television, which have great practical significance and research value.
===Key words===
Chinese Movies; Culture Going Global; Countermeasures and Suggestions
===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语口译方楚晗 Fang Chuhan 202170081616==
<center>'''Bullet Screen in Chinese Online Video Sites'''</center>

<center>Fang Chuhan</center>

===Abstract===

===Key words===

===Introduction===
“Bullet screen”, or “dan'mu” in Chinese, is an emerging new feature on online video sites in China and Japan, which allows real-time comments from viewers to fly across the screen like bullets. Mostly used for virtual nods and zingers, this “social viewing” feature is phenomenally popular with the younger crowd.
===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==英语口译胡雯雯 Hu Wenwen 202170081617==

<center>'''Chinese Baijiu Culture'''</center>

<center>Hu Wenwen</center>

===Abstract===
Chinese Baijiu can be compared with wine in France, but it is made of rice. We have a long history of Chinese Baijiu, which develops with our own culture. And more importantly, we have cultivated a kind of special culture about Baijiu on the table.

===Key words===

===Introduction===
Baijiu is one of the main beverages in Chinese people's life. China has a long history of baijiu making, with a wide variety of famous bajiu spreading with a good reputation at home and abroad. Yellow rice wine is one of the earliest baijiu in the world. About 3000 years ago, in the Shang and Zhou dynasties, the Chinese people created the liquor koji double fermentation method and began to brew a large amount of rice wine. Chinese Baijiu has permeated the entire 5000 year history of Chinese civilization. It plays an important role of literary and artistic creation, cultural entertainment, food and cooking, health care and other aspects in Chinese people's life.
Chinese Baijiu culture is an important part of Chinese food culture. Wine is one of the most ancient foods of mankind. Its history almost began with the history of human culture. Since the emergence of baijiu, as a material culture, baijiu has a variety of forms. Its development process is synchronized with the history of economic development. Baijiu is not only a kind of food, but also has spiritual and cultural value. As a kind of spiritual culture, it is embodied in many aspects, such as social and political life, literature and art, and even people's attitude towards life, aesthetic taste and so on. In this sense, drinking is not just drinking but also drinking culture.
As to drinking etiquette, Chinese people pay attention to people with whom they drink . It depends on who they drink with and what they want, to be more specific, the atmosphere of drinking; drinking etiquette reflects the respect for drinkers. Who is the host ? Who is the guest? What about the fixed seats and toast sequence for them respectively. When toasting, you should start from the host. If the host doesn't finish, others are not qualified to propose a toast. If you mess up the order, you will be punished. The toast must start from the most distinguished guest. Your container must be full when toasting, which also shows respect for the person you drink with. The younger generation should take the initiative to toast the elders, which is the same for the juniors and superiors, and we also regard‘ bottom-up’ as a sign of respect.
When we talk about purpose of drinking，Chinese baijiu is often used as a tool. People drink for pursuing something they hope for other than alcohol itself. Green plum baijiu is used to prove who is a hero; Beimoting is used to eliminate all the worries within you; The Seven Sages singing wildly in the bamboo forest and drink to seek refuge in spirit. In the eyes of Chinese people, baijiu is more used as a tool for communication. Therefore, there is a lack of scientific and systematic theoretical analysis and evaluation of baijiu itself in Chinese baijiu culture, and more attention is paid to the wonderful effect brought by drinking baijiu.

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语口译黄天琪 Huang Tianqi 202170081618==
<center>'''Marriage Culture in China'''</center>

<center>Huang Tianqi</center>

===Introduction===
Marriage is something related to all of us. It is the start of family and kinship. Most of our life will be spent within a marriage. And an unhappy marriage will ruin many things. This starts by lowering the quality of our life, then threatening the life of our children, and forming a family without happiness and warmth. Eventually, this will have a bad impact on the harmony of the society. Judging from all these, we can see that how important marriage is to our life and society. Besides, marriage represents not only a union between couples, but also a union of two families. In the past, marriage was often arranged by parents, while today’s young people prefer to choose spouse that they love by themselves. However, it is still common that parents hold sway over the marriage of their children. Marriage culture is a part of social culture, which can reflect people’s mentality and views towards marriage in a particular period. In the following, marriage system, wedding customs, and dissolution of marriage will be covered.

===Marriage System===
From the earliest group marriage to monogamy, marriage system has become increasingly rigorous, which is conducive to ensuring family stability and social peace. China went through primitive society, slave society, feudal society, modern society, and it is now contemporary society. The characteristics of marriage system in each period are distinctive. From the evolution of our marriage system we can see that each change has been in line with the change in the political and economic system. The marriage system is a guarantee of social stability, and the main evolutionary history includes the following periods.
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Wedding Customs===

===Dissolution of Marriage===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语口译兰绮 Lan Qi 202170081619==

<center>'''Chinese Panda Diplomacy'''</center>

<center>Lan Qi</center>

===Introduction===

Gift-giving is a common courtesy in diplomatic activities. And this kind of diplomatic culture has a profound history. Via exchanging gifts, a cordial and friendly bond can be built upon two countries. Diplomatic gifts are not only limited to some still-life items, but also can be some living creatures, such as animals. China has a history of presenting panda as a diplomatic gift to forge diplomatic relations with other countries, which is known as Chinese Panda Diplomacy. Panda, listed as an endangered species in 2008 and a vulnerable species in 2016, is endemic to China. It’s the national animal or say, national treasure of China. It is recorded that panda diplomacy can date back to the later Tang Dynasty when Emperor Wu ever gave two pieces of skin of pandas as a gift for foreign envoys. And after the founding of People’s Republic of China, China has been carrying out diplomatic activities through giving panda as gifts, lend panda to other countries for traveling exhibitions or signing commercial leases of pandas to show friendliness. In the 26 years from 1957 to 1982, China gave a total of 23 pandas to 9 countries. Panda, as a national treasure of China, has served as a messenger of friendship abroad many times and has made indelible contributions to the development of friendly relations with foreign countries.

===Origin and History of Chinese Panda Diplomacy===

正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

===Reasons for Panda as an diplomat===

===Meaning of Panda as an diplomat===

===Disputes over Panda as an diplomat===

===Conclusion===

==英语口译李丹 Li Dan 202170081620==
<center>'''''Differences of Tea Culture between China and the UK'''''</center>

<center>Li Dan</center>

===Abstract===

The British afternoon tea, with various ingredients such as sugar and milk, is popular all over the world and is completely different from the traditional Chinese tea. But there is in fact a connection between the two. The English afternoon tea was developed after the introduction of Chinese tea to the UK and its localisation. Originated in China, it was first used as a medicinal herb, and was later influenced by Confucianism, Taoism and Buddhism, resulting in a distinctive Chinese tea culture. Tea was introduced to Europe in the 16th century, and many countries began to consume it, except for the long-established Britain which established a British tea culture distinct from that of China, changing not only its native way of life, but also influencing the spiritual life of its citizens. However, instead talking about the similarities between the two, the author is just going to focus on the differences. Chinese tea and the British tea vary in types, utensils, etiquettes, which is overt, yet they are also quite different in their development and philosophies. After that the reasons behind them would be discussed. In doing so, the paper intends to deepen the understanding of both, and to make reflections on how to pass on traditional Chinese culture.

===Key words===
tea culture; traditional Chinese culture; differences

===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语口译李立飞 Li Lifei 202170081621==
<center>'''Memes in China'''</center>

<center>李立飞</center>

===Abstract===
This paper discusses the distinctive features of memes in China in the context of digital culture. As China is a more politically complicated country and has a totally different mindset compared with Western countries, memes in China are usually closely related to every Chinese citizen's life, rather than only confined to a certain circle (such as video games and anime). In this paper, I will analyse Chinese memes in 3 dimensions: Geng(梗), Biaoqingbao（表情包）, and Guichu（鬼畜）, which represents text, picture and video respectively.

===Key words===
memes; digital culture; netizen

===Introduction===
A meme is an idea, behavior, or style that spreads by means of imitation from person to person within a culture and often carries symbolic meaning representing a particular phenomenon or theme. A meme acts as a unit for carrying cultural ideas, symbols, or practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. Supporters of the concept regard memes as cultural analogues to genes in that they self-replicate, mutate, and respond to selective pressures. In the vernacular discourse of netizens, the phrase “Internet meme” is commonly applied to describe the propagation of content items such as jokes, rumors, videos, or websites from one person to others via the Internet. According to this popular notion, an Internet meme may spread in its original form, but it often also spawns user-created derivatives. .....
===Literature Review===

===Methods and Theories===

===Subtitle 1===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)
===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.

==英语口译莫雨婷 Mo Yuting 202170081622==

<center>'''Chinese Animal Symbolism'''</center>

<center>Mo Yuting</center>

===Introduction===

Since ancient times, people started living with the existence of animals. Due to different geological environments, cultural backgrounds, customs, and religions, the symbolic meanings of animals vary in different countries. Animal symbolism evolves with languages and cultures. According to Claire Kramsch: “On one hand, language as an integral part of human being permeates his thinking and way of viewing the world, language both expresses and embodies cultural reality. On the other, language, as a product of culture, helps permeate the culture, and the changes in language uses reflect the cultural changes in return.” (Claire Kramsch, 1998).
In the past, China was an agricultural society in which animals played an important role in people’s daily life. Some animals have been tamed by human beings, while others are still wild animals. For different animals, Chinese people have different attitudes and emotions. And many symbolic meanings of animals will show up in myths, fables, fairy tales, proverbs, idioms and etc.
The earliest Chinese animal symbolism could date back to the Western Zhou period (1046-771BC). The Book of Songs, one of the earliest anthologies of verse in China, used various animals, such as horses, rats, fish, birds, etc., to narrate stories and express emotions. These animals are given different symbolic meanings.
Animal symbolism evolves with Chinese culture, and it takes the Chinese language as a carrier. Chinese people are very familiar with the 12 animal zodiac, and some of the 12 animal symbolic meanings have changed with time. It shows a strong relationship between symbolic meanings and Chinese culture. In addition, many Chinese idioms will use animal symbolism to express different meanings. For instance, the Chinese four-character idiom “龙腾虎跃” (spirited dragon and dynamic tiger) shows a positive meaning, while “贼眉鼠眼” (people with furtive eyes) has a negative meaning. This article will focus on the 12 animal symbolism in the Chinese zodiac and animal symbolism in Chinese four-character idioms and show more details by giving more related examples and pictures.

===Animal symbolism in Chinese zodiac===

===Rat===

===Ox===

===Tiger===

===Rabbit===

===Dragon===

===Snake===

===Horse===

===Goat===

===Monkey===

===Rooster===

===Dog===

===Pig===

===Animal symbolism in Chinese four-character idioms===

===Teferences===

===Terms and expressions===

===Questions===

===Answers===

==英语口译彭慧璇 Peng Huixuan 202170081623==

<center>'''Foot Binding in China'''</center>

<center>Peng Huixuan</center>

===Introduction===

Foot binding, a custom of breaking and tightly binding the feet of young girls in order to change their shape and size, persisted in China for a millennium. Feet altered by foot binding were known as lotus feet, and the shoes made for these feet were known as lotus shoes. The different sizes of feet are different levels of "lotus", feet longer than four inches are called “iron lotus”, those about four inches are called “silver lotus”, and those shorter than three inches are “gold lotus”. In late imperial China, bound feet were considered a status symbol and a mark of feminine beauty.

There are various views on when foot binding began, including the Xia dynasty, Shang Dynasty, Spring and Autumn period, Sui dynasty, Five Dynasties and Ten Kingdoms period, and Song Dynasty. According to the scholar Gao Hongxing’s book “The History of Footbinding”, foot binding began in the late Northern Song Dynasty and entered its heyday in the Ming and Qing Dynasties. (Gao, 1995:1) Later, the popularity of foot-binding spread to women of all social ranks. After the overthrow of the Qing Dynasty, Sun Yat-sen officially banned foot-binding. During the May Fourth Movement, foot-binding became the target of the revolutionary movement, with many denouncing the destruction and oppression of women by foot-binding. After the founding of New China, foot binding was completely abolished, and Chinese women were completely liberated from that.

In this article, the author provides further details on the history and specific process of foot binding. At the same time, the reasons for foot binding will be further discussed in detail, including cultural and social factors. In addition, the paper will describe the impact of foot binding on Chinese women, on China, and on the world in general. Finally, the views on foot-binding will be mentioned, as well as traditions similar to foot-binding in other countries, such as the Victorian corset and their impacts.

===Origin and History of Foot Binding===

正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

===Practice of Foot Binding===

===Reasons of Foot Binding===

===Impacts of Foot Binding===

===Views and Interpretations of Foot Binding and Similar Practice in Other Countries===

===Conclusion===

===References===

[1]高洪兴. 缠足史[M]. 上海文艺出版社, 1995.

===Terms and expressions===
iron lotus铁莲
silver lotus银莲
gold lotus金莲

===Questions===

===Answers===

==英语口译时友洁 Shi Youjie 202170081624==
<center>'''Makeup Revolution in Ancient China'''</center>

<center>Shi Youjie</center>

===Introduction===
Makeup involves dressing and grooming in terms of its broad sense, while in a narrow sense, it refers to the makeup on one's face. By applying cosmetics, a particular feature of the face will be highlighted to be more charming. In ancient China, makeup is generally called “粉黛（fen dai）”，“打扮（da ban）”，“容妆（rong zhuang）”, and in most circumstances, females tend to makeup more than males. Ancient China has witnessed a clear process of evolution about makeup, in which women's makeup in different dynasties will be mainly displayed and analyzed in this paper.
Throughout history, only a few words about makeup has remained owing to the traditional preference of ancient Chinese. On the one hand, the history book prefers to narrate a male with his story of nobility, virtue or great success, or record events of historic importance, leading to a shortage of details about public daily lives, not to mention the makeup. On the other hand, the ancient Chinese artists root for preserving the essence and aroma rather than the details and forms of a painting. This is why modern archaeologists have found it difficult to investigate ancient Chinese makeup. As hard as it may be, some types of makeup in different dynasties can be accessed by a small number of records.
Despite a few historical sources, to learn the evolution of make is still significant, for it is not only the aesthetics but also the national context of ancient China that is behind the makeup. Analysis of ancient Chinese in a visual aspect is only scratching the surface, while the economic, political and cultural background that makeup mirrors is worth studying further.
Many of the unearthed artifacts about makeup can be traced back to prehistoric times at the earliest, which allow us to study makeup customs such as body painting, tattooing, ear piercing, etc at that period. But it was not until the Western Han and Eastern Han Dynasties that the makeup culture was formed with a standard aesthetic appreciation. Subsequently, distinctive aesthetic preferences were bred in Wei, Jin, Northern and Southern Dynasties, the Sui and Tang dynasties, and the Song, Yuan, Ming and Qing dynasties respectively.
This paper will focus on makeup preferences in four major times: prehistory, the Western Han and Eastern Han Dynasties, the Sui and Tang dynasties, and the Song, Yuan, Ming and Qing dynasties, with an aim to provide insights about the integration between makeup and historical background.
===Subtitle 1===

===Subtitle 2===

===subtitle 3===

===Subtitle 4===

===Subtitle 5===

===References===

===Terms and expressions===

===Questions===

===Answers===

==英语口译伍佳惠 Wu Jiahui 202170081625==

<center>'''Chinese Dragon Culture'''</center>

<center>Wu Jiahui</center>

===Introduction===
The Chinese dragon, also known as long, loong, or lung, is a legendary creature in Chinese mythology, Chinese culture, and Chinese folklore as a whole. For thousands of years, the dragon has permeated all aspects of Chinese society, becoming a cultural cohesion and accumulation. The dragon has become a symbol of China, a symbol of the Chinese nation, and a symbol of Chinese culture. To every Chinese descendant, it carries national emotions.

The creature can be found in the mythology of many ancient cultures, but nowhere else in the world is the creature quite so revered as in China. The Chinese dragon is a benevolent creature that delivers fertilizing rain to the earth. Strength, good luck, and awe-inspiring might are the spiritual meanings of the dragon. The oriental dragon is widely regarded as a spiritual or supernatural sign of heavenly power. As a result, it has long served as the emperor’s symbol.

The Chinese dragon is easily identified by its long serpentine body which is usually wingless, and its anthropomorphic face with beards. The dragon is considered the most auspicious year sign, so the image is embroidered on the robes of emperors, portrayed in the most valuable materials, such as gold jewelry and jade sculptures. In addition, it has endless references in performing arts and literature.

Generally speaking, the dragon was everywhere in ancient China and looms as large nowadays in the Chinese psyche as ever.

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

===Terms and expressions===

===Questions===

===Answers===

==英语口译夏晶 Xia Jing 202170081626==

<center>'''On Differences of Table Manners between China and West'''</center>

<center>Xiajing</center>

===Abstract===

===Key words===

===Introduction===
Manners are different in every country. Some manners that we consider are polite in China are not necessarily polite in other countries. We are more familiar with the dining separately in the West and dining together in China. Chinese people advocate the values of collectivism, so Chinese people like to eat together that the table atmosphere in China is lively and harmony. And the Chinese hosts like to serve the dishes for their guests. But in the West, as western philosophy tends to focus on individualism and personal development, individualist values predominate in western countries. So, people just like to eat the food on their plate. What’s more, it is not a mistake although western people can’t understand the way we serving dishes to guests. This is just a cultural difference between China and West.
Likewise, table manner culture is a part of the diet culture, and the difference between Chinese and western cultures. Sometimes, different etiquette is an important reason of misunderstandings between different cultures, leading to the failure of intercultural communication. Learning the differences and the origin of table manners between China and the West in the aspect of various religions belief, values and cultural connotations, not only can enhance the understanding of the target language culture, but also can perform well during cross-cultural communication, so as to avoid the misunderstanding caused by improper behavior or manner. In addition, communication etiquette becomes more and more important as the bridge and ties to link communication among people. Avoiding abruptness and rudeness, which ensure the activities of diplomacy can successfully. Therefore, understanding table manners habits and characteristics is of great importance to promote the development of Chinese diplomacy.

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
Sizhi Xiong. The Mystery of Chinese Diet. [M] Henan. Henan people press. 2014.

==英语口译向师琦 Xiang Shiqi 202170081627==
<center>'''The Collision between Confucian Culture and Chinese Modernist Literature'''</center>

<center>Xiang Shiqi</center>

===Abstract===

===Key words===

===Introduction===
Confucian culture is a cultural school with Confucianism as its guiding ideology. Confucianism was created by Confucius in the Spring and Autumn Period, who advocated blood relations, social achievements, self-cultivation and moral rationality. Its central ideas are forgiveness, loyalty, filial piety, fraternal respect, courage, benevolence, righteousness, propriety, wisdom and faithfulness. In the new era of socialism with Chinese characteristics, inheriting the essence of Confucian culture plays an important role in promoting China's socialist modernization. The inheritance of Confucian culture can effectively promote the five-pronged construction of China's political, economic, cultural, social and ecological civilization. Each of us should be the disseminator of excellent traditional culture and contribute to the great rejuvenation of the Chinese nation.

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===
*[1]张奇.儒家文化的传承及其当代启示[J].边疆经济与文化,2021(05):110-112.

==英语口译向望 Xiang Wang 202170081628==
<center>'''Fandom Culture in China'''</center>

<center>Xiang Wang</center>

===Introduction===

A fandom is a subculture composed of fans characterized by a feeling of empathy and camaraderie with others who share a common interest. It can grow around any area of human interest or activity. Fandom culture, or the so-called "fanquan" culture, refers to online youth communities that coalesce around shared obsessions with celebrity idols. Fanquan, literally meaning "fan circles," are highly organized groups of passionate, loyal fans who voluntarily use their time, money and expertise to make their idols, usually budding pop singers or actors, as popular and influential as possible. China has seen a meteoric rise in fandom culture in recent years.

===The Evolution of Fandom Culture===

===Comparison of Fandom Culture between China and Other Countries===

===The Impact of Fandom Culture===

===Conclusion===

===References===

===Terms and expressions===

===Questions===

===Answers===

==英语口译徐舞 Xu Wu 202170081629==

==英语口译张静芝 Zhang Jingzhi 202170081630==

==英语口译张旻丰 Zhang Minfeng 202170081631==

==日语笔译曹梦然 Cao Mengran 202170081632==

==日语笔译胡梦琪 Hu Mengqi 202170081633==

<center>'''Huangmei opera'''</center>

<center>Hu Mengqi</center>
===Introduction===
Huangmei opera, formerly known as Huangmei tune, tea - picking opera, originated from Huangmei, Hubei province, and developed in Anqing, Anhui Province.
Huangmei Opera, together with Beijing Opera, Yue Opera, Pingju Opera and Henan Opera, is known as the "Five Major China Operas." It is also one of the main local operas in Anhui Province. There are also professional or amateur performing groups of Huangmei Opera in Hubei, Jiangxi, Fujian, Zhejiang, Jiangsu, Hong Kong and Taiwan, which are widely welcomed.
Huangmei opera is a kind of opera which is formed and developed gradually by folk song, Yangge, Tea Song, pick-tea lantern dance and flower - Drum tune, which precedes the countryside and then enters the city. It has absorbed the factors of Han opera, Chu Opera, Gaoqiang opera, tea - picking opera, Peking Opera and many other operas, and gradually formed its own artistic characteristics.
Huangmei Opera's singing is simple and smooth, with bright and quick lyric, good at expressing emotions. The performance is simple and meticulous, famous for its authenticity and vivacity. A song Fairy Couple makes Huangmei opera popular in the north and south of the river, and has a high reputation overseas.

===Development===
The development history of Huangmei opera was roughly divided into three stages:
The first stage was from the end of Qianlong in Qing Dynasty to around the Revolution of 1911. The tunes produced and spread to the three provinces of Anhui, Hubei and Jiangxi were influenced by the local opera performances and combined with some folk arts, gradually forming some small operas. Further development led to the complete story of the operas. From the Reign of Emperor Kangxi and Emperor Qianlong of the Qing Dynasty to the reign of Emperor Guangxu, the traditional repertoire was very rich, and artists could perform more than 200 plays. Among them, many were based on Huang Mei's real people and real events, such as Dacidian and Cross the Jieling and so on; Some were the People's dissatisfaction with class oppression, the disparity between the rich and the poor, and their yearning for a free and beautiful life at that time. Such as Buckwheat story, Fairy Couple and so on; Some also showed the life segments of rural workers, such as Spinning cotton yarn, Selling bucket basket and so on.
The second stage was from the Revolution of 1911 to 1949. At this stage, Huangmei Opera gradually became professional and moved from the rural stage to the urban stage. After Huangmei opera entered the city, it was co-organized with Peking Opera, and was influenced by Yue opera, Yang Opera, Huai Opera and Pingju Opera from the North in Shanghai, which changed greatly in both the content and form of the performance. In addition to the arrangement and transplantation of a number of new plays, the music has also carried out a preliminary reform of the traditional singing, and the content was more understandable.
The third stage is from 1949 to now. After the founding of the People's Republic of China, Huangmei opera has been rapidly restored and developed. Anhui Province Huangmei opera troupe was established in Hefei in 1953. Thirteen counties in Anqing area have also set up professional troupes. In 1954, Huangmei opera Fairy Couple participated in the East China Opera observation and performance conference and was successful. The play was also made into a film twice, causing a sensation at home and abroad. A number of newly created and adapted outstanding plays such as Emperor's Female Son-in-Law and Hillock of Sand have been staged one after another. In Hong Kong and Macao, there was a prosperous scene of Huangmei opera sung in Mandarin and Cantonese. Decades after the liberation of huangmei opera has created a large number of outstanding actors, in addition to have outstanding contributions to huangmei opera singing art Yan Fengying, Wang Shaofang older generation of artists, such as young and middle - aged actors such as Ma Lan, Han Zaifen also won the audience's attention and love.

===Features===
'''Tune''':Huangmei Opera's singing style belongs to the plate - Type variation, which has three major tunes: Coloratura, Choi Tune and Main Tune. Coloratura is mainly used in small operas, the melody is simple, beautiful and cheerful, with a strong atmosphere of life and folk song minor color; Choi tune‘s melody is cheerful, has been widely used in the Coloratura small operas. The main tune is commonly used in the traditional original opera of Huangmei opera, which is divided into flat words, fire attack, two lines and three lines, among which flat words is the most important singing tune in the original opera, with serious, solemn, beautiful and generous melody. Huangmei opera is known for its lively lyricism, simple, fresh exquisite and moving singing, with rich expressive force, and easy to understand, easy to popularize, loved by the masses around. In the musical accompaniment, the early Huangmei opera by three people to play the drum, cymbals, small gongs, big gongs and other percussion instruments, at the same time to participate in the vocal accompaniment, known as "three strokes and seven singing." After the founding of the People's Republic of China, Huangmei opera formally established the accompaniment system with Kao-hu as the main instrument.

'''Types of Roles''':After the performance of the whole opera, the types of the roles gradually developed into the lead, the female lead, the painted face, the old lead and clown. Although there is a division of types in the profession, few people specialize in one profession. After the 19th year of the Republic of China, Huangmei opera troupe often performed with Hui and Beijing Opera troupe. Due to the need of performing plays, there appeared some new roles, but they were not fixed. At that time, the Huangmei troupe was mostly semi - Professional, with only 12 people in general. Due to the small number of people in the troupe, when performing the whole opera, it was often an actor who has to play several roles. Therefore, in Huangmei opera, although the roles in the opera are standardized, the actors do not have strict branches.

'''Dress and makeup''':The costumes of Huangmei opera are the continuation of the traditional costumes of the Han nationality, but most of them were in the Tang, song and Ming dynasties. Compared with Beijing Opera costume, it is less colorful, gorgeous and coquettish, more elegant and beautiful, natural and meaningful, forming a romantic period of its own. Huangmei opera makeup heavy eyebrows. Different from Beijing Opera's thick ink description of the eye outline, gorgeous face, Huangmei opera costumes pay attention to Halo dye, pay attention to the charm, similar to the ancient lady's light makeup, true and simple. For example, the young lead’s eyes rises, eyebrow peak slightly gathered, elegant and beautiful; the female lead eyes with feelings, looking forward to between, natural a stretch of billows romance in them.

===Current situation of the development ===
Huangmei Opera has gone through a lot of difficulties from its origin to its development. It is not easy to be loved and recognized by the public and successfully listed in the first batch of national intangible cultural Heritage list approved by The State Council on May 20, 2006. However, Huangmei Opera is also facing severe difficulties and crises both in the inheritance and development at home or the transmission and export abroad.

'''Domestic problems of Huangmei Opera''':First, there is a shortage of students majoring in opera in art colleges： "Opera industry should be able to withstand loneliness. In today's society, people are becoming more and more impetuous, and fewer and fewer people are willing to learn opera. At the same time, the depressed opera market has led to low wages and made many people reluctant to study opera." Although the local government has invested a lot, Huangmei Opera colleges and universities still face practical problems such as fewer students and employment difficulties for graduates. When considering future employment prospects, many Huangmei Opera lovers will choose majors with wider employment channels, resulting in a serious shortage of students majoring in Huangmei Opera.
Second, the construction of professional courses needs to be strengthened: Professional colleges are limited by resources and funds, as well as performance venues, personnel integration, follow-up costs, return on investment and other restrictive factors, and it is difficult to build professional practice and training platforms for students by their own strength, which affects the construction of relevant majors. Opera performance is a very practical art, and there are few opportunities for students majoring in Huangmei Opera to participate in large-scale performances. Only some excellent students can get the practice opportunity to perform on stage, which affects the educational effect of Huangmei Opera to a certain extent. Some art students unilaterally think that performing skills and vocational skills are the first, and cultural courses are only secondary courses, or even redundant. They focus on professional skills and performance training, and do not pay enough attention to the learning of cultural courses.
The third is the professional teachers to grow: Because of the financial support, their scale and supporting policies and reasons, related colleges and universities currently facing the teacher education level is not high, through teachers, inadequate protection of the professional guidance, age, levels of structural imbalances, Huangmei Opera teacher talent construction in local colleges need to be strengthened. Due to regional economic conditions, material benefits, academic research platforms and other objective reasons, it is difficult for local undergraduate universities to introduce high-level professionals.

'''Abroad problems of Huangmei Opera (Take English-speaking countries as an example)''':First, the difficulties in the translation of Huangmei Opera scripts mainly focus on the rhythm of lyrics, sentence style and translation of padding syllables. In the process of script translation of Huangmei Opera, if the above language features of script lyrics cannot be translated flexibly, the beautiful singing style and profound cultural connotations of Huangmei Opera will be difficult to convey to foreign audiences.
The second is the controversy over the use of Huangmei Opera translation. The academic circle has not reached a consensus on whether the translation of Huangmei Opera should be used as lyrics or subtitles. Different purposes directly affect the strategies adopted in translating scripts into English. If it is directly used in English singing, in addition to factors such as the rhythm of the lyrics, it is necessary to consider the equivalence of the pinyin of the script lyrics and the syllables of the English lyrics, so as to match the rhythm of the accompaniment, which undoubtedly greatly increases the difficulty of English translation. If it is only used for subtitle, the problem of syllable equivalence is not considered, but how to present subtitle in actual performance is a big problem. Simultaneous interpretation is bound to affect the audience's hearing effect, and rolling English subtitles on the stage will interfere with the audience's line of sight. These problems can’t be properly solved, which is also an important reason why Huangmei Opera can’t open the market in foreign countries.
The third is the acceptance of Huangmei Opera by foreign audiences. Compared with the language-centered forms of western operas, Huangmei Opera relies more on singing, costumes, dancing and music. This huge difference in the form of expression is bound to affect the cultural acceptance of Huangmei Opera. If we blindly cater to the cultural acceptance mentality of the Western audience and change the performance form of Huangmei Opera, it will lose its charm. How to improve the foreign audiences‘ acceptance of Huangmei Opera while retaining its unique charm as far as possible is a long-term proposition to be faced in English translation of Huangmei Opera.

===Solutions and Summary===
There are many things we can do to address these development challenges.

'''Solutions to domestic problems''': Increase support for Huangmei Opera education: Relevant departments should continue to increase input in manpower, finance, material and other aspects of Huangmei Opera art education, strive to break the limitations of performance venues and practice, and build a more scientific new mode of artistic talent training. Anqing, where Huangmei Opera is popular, has a good cultural foundation and humanistic concept of Huangmei Opera. Art colleges and universities should make full use of their cultural resources, establish cooperative relations with other schools at all levels, implement policies such as exemption of examinations for majors and tuition subsidies, and ensure high-quality students to enter the inheritance field of Huangmei Opera. Colleges and universities should set up art appreciation courses of Huangmei Opera, show cultural characteristics of Huangmei Opera, effectively inherit local opera culture, and train students' artistic sentiment and artistic style of discovering, appreciating and loving beauty.
Innovating the teaching form of Huangmei Opera: The basic artistic accomplishment of opera performers is a compulsory course of Huangmei Opera and other opera education, and it is also the most basic and important link of traditional opera teaching practice. In the art teaching of Huangmei Opera, theory teaching should be combined with the creation and arrangement of opera fragments to improve the basic skills and professional skills of actors. Innovating classroom teaching content, enhancing students' perception of artistic beauty and appreciation of opera culture, and comprehensively improving the performance skills of opera major students; Professional teachers should lead students out of the classroom, visit the daily rehearsals and professional performances of the troupe, enter the park and other places, and join the Huangmei Opera ticket club, feel the strong atmosphere of the folk Huangmei Opera, so as to enhance the appeal of opera culture; Using multimedia and other modern technological means; Set up online course selection system, create wisdom classroom, combine with opera theory teaching research results, improve the practical effect of course teaching.
Integrating opera culture gene into campus culture construction: Colleges and universities should give play to the important role of student organizations and associations in the inheritance of traditional opera, encourage opera societies to actively carry out opera culture activities, promote and inherit opera culture. Professional colleges and universities can build characteristic campuses full of cultural elements of Huangmei Opera and create a rich atmosphere of opera culture by building buildings with elements of Huangmei Opera, designing cultural signs of Huangmei Opera in the campus landscape, promoting Huangmei Opera art with propaganda boards and electronic screens, etc. "At the same time, using appropriate media to spread the practice of inheriting Huangmei Opera, an intangible cultural heritage, will greatly enhance the effectiveness of inheritance. The use of media can make the spread of cultural characteristics become more prominent, cultural identity is easier.

'''Solutions to foreign problems''': The translation of the cadence, sentence style and backing words of Huangmei Opera needs to be flexible. In the process of English translation, it is appropriate to adopt the domestication translation method, or alternative methods such as Rhyme, alliteration or assonance. The style of the sentence carries the beauty of the melody of Huangmei Opera. In the process of English translation, it is also appropriate to adopt the domestication translation, referring to the English poem foot. Such as iambic foot, trochaic foot, anapaestic foot, dactylic foot and meter (tetrameter and pentameter) to realize the change of the lyrics of Huangmei Opera. A large number of interlining words exist in the lyrics of Huangmei Opera. Although they have no real meaning, they reflect the psychological emotions of the characters and cannot be translated. In the process of English translation, transliteration, annotation and other means should be used as appropriate to retain the rhyming effect of the script lyrics of Huangmei Opera to the maximum.
Clarify the auxiliary position of Huangmei Opera translation in the process of external communication. The charm of Huangmei Opera lies in its singing and beautiful stage form. In order to successfully spread the culture of Huangmei Opera, the key lies in making foreign audiences intuitively feel the audio-visual charm of Huangmei Opera performance. The translation of Huangmei Opera can remove language barriers for foreign audiences to appreciate it better, but it cannot change the auxiliary role of Huangmei Opera translation in the external communication of Huangmei Opera culture. After leaving the stage, the culture of Huangmei Opera was translated into English as a general literary work, and the external dissemination of Huangmei Opera became rootless water. Therefore, the translation of Huangmei Opera should be used as subtitles rather than lyrics for performances. There are two situations when the translation of Huangmei Opera is used as subtitle. One is to record the Huangmei Opera repertoires into audio and video products or upload them to video websites. In this case, English or bilingual subtitles are required. Another kind is in view of the Huangmei Opera
Troupe live performances, the situation is more complex, because both in the stage provides electronic English subtitles or provide simultaneous interpretation for overseas audience, is bound to affect the audience's visual and sound effects, the most feasible way is before the performance, to provide the audience play introduction and translation of manual, not lost in the audience as much as possible in the plot, In order to enjoy the stage performances of Huangmei Opera Troupe.
Formulate a long-term plan for English translation and external communication of Huangmei Opera. In essence, the English translation of Huangmei Opera belongs to the act of "translation". Under the current national conditions of "cultural power" and "going out" of Chinese opera, there is an urgent demand to promote the traditional excellent culture of China. However, in the process of external communication of Huangmei Opera, the nature of blending from "marginal culture" to "central culture" determines that its cultural acceptance is not high in the early stage of communication. For nearly half a century, the "going out" project of Chinese opera, which has been adhering to the "faithful" translation, has achieved little effect in the overseas market, which also indicates that the translation and external dissemination of Huangmei Opera will be a long and tortuous process.

'''summary''': In general, as an important cultural heritage, huangmei Opera has the obligation to make efforts for its survival and development, whether it is the government, the society, the troupe itself or the general public.

===References===
[1]Li Li李莉.安徽黄梅戏场域的历史变迁与审美特质[Historical changes and aesthetic characteristics of Anhui Huangmei Opera field ] [J].安庆师范大学学报(社会科学版),2022,41(02):28-31.

[2]Ding Aihua丁爱华,Zhu Jun朱军.黄梅戏英译：现状、问题与对策[Present Situation, Problems and Countermeasures of Huangmei Opera ] [J].北京印刷学院学报,2021,29(S2):70-72.

[3]Chen Changwen陈昌文,Sheng Xia盛霞.新世纪以来黄梅戏发展缺憾与策略思考[The shortcomings and strategies of Huangmei Opera development since the new century ] [J].安徽理工大学学报(社会科学版),2021,23(05):42-46.

[4]Wei Hong魏泓.生态系统观下黄梅戏英译研究[A study on the English translation of Huangmei Opera from an ecosystem perspective ] [J].重庆第二师范学院学报,2021,34(01):42-46.

[5]Sheng Xia盛霞.安徽民歌对传统黄梅戏的影响[The influence of Anhui folk songs on traditional Huangmei Opera] [J].安庆师范大学学报(社会科学版),2020,39(04):102-106.

===Terms and expressions===
Huangmei opera 黄梅戏
pick-tea lantern dance 采茶灯（舞）
flower - Drum tune 花鼓调
Fairy Couple 《天仙配》
three roles opera 三小戏
three strokes and seven singing 三打七唱
Dacidian 《大辞店》
Cross the Jieling 《过界岭》
Buckwheat story 《荞麦记》
Spinning cotton yarn 《纺棉纱》
Selling bucket basket 《卖斗箩》
Emperor's Female Son-in-Law 《女驸马》
Hillock of Sand 《砂子岗》
Yan Fengying 严凤英
Wang Shaofang 王少舫
Ma Lan 马兰
Han Zaifen 韩再芬
plate - Type variation 板式变化体
Coloratura 花腔
Choi Tune 彩腔
Main Tune 主调
flat words 平词
fire attack 火攻
two lines 二行
three lines 三行
cymbals 钹
small gongs 小锣
big gongs 大锣
percussion instruments 打击乐器
vocal accompaniment 帮腔
kao-hu 高胡
the lead, the female lead, the painted face, the old lead and clown 生旦净末丑
the first batch of national intangible cultural Heritage list 第一批国家级非物质文化遗产名录
padding syllables 衬词
Rhyme 押韵
Alliteration 头韵
assonance 类韵
domestication translation 归化译法
foot 音步
iambic foot 抑扬格
trochaic foot 扬抑格
anapaestic foot 抑抑扬格
dactylic foot 扬抑抑格
meter (tetrameter and pentameter) 格律（四音步和五音步）
transliteration 音译法
notation 注释法

===Questions===
1. How many stages are Huangmei Opera divided into? What are the corresponding periods?
2. According to the field investigation, where is the origin of Huangmei Opera?
3. List two representative works and artists of Huangmei Opera respectively.

===Answers===
1. The development history of Huangmei opera was roughly divided into three stages: The first stage was from the end of Qianlong in Qing Dynasty to around the Revolution of 1911. The second stage was from the Revolution of 1911 to 1949. The third stage is from 1949 to now.
2. Anqing, An hui Province.
3. Fairy Couple, Emperor's Female Son-in-Law; Yan Fengying, Han Zaifen.

==日语笔译张白鹭 Zhang Bailu 202170081634==
<center>An Analysis of Chinese Translation of Modern Japanese Literature</center>

<center>Zhang Bailu</center>

===Abstract===
There are great similarities between China and Japan in the history of modern development. Before the 100-day Reform and before the Meiji Restoration, Both China and Japan went through periods of isolation. Then they opened their doors under fire from western powers. In order to meet the challenge of the West, the two countries reformed their systems and launched enlightenment movements in ideology. In this process, there has always been a great deal of continuous translation of Western books. Translation activities provide a strong impetus for the modernization of China and Japan, and translation culture is an important part of the modern culture of the two countries, which provides us with the necessity of research. This paper takes the translation of Natsume Soseki, Ryunosuke Akutagawa and Yasunari Kawabata as the research object, and summarizes the main ideology of modern China reflected in their translation.From the research process, we can find out how the selection of translation objects and texts is influenced by the mainstream ideology.
The translated texts mainly focus on the novels of the three writers, to understand the reasons for the changes in the content and attitude of translation studies in different periods in modern China, and to explain the reasons in detail in terms of ideology. Soseki Natsume and Ryunosuke Akutagawa were among those who changed their translation topics in modern Chinese translation studies of Japanese literature. This paper studies the translation and introduction of the two from the period before and after the May 4th Movement and the reform and opening up. Kawabata Yasunari is the first Japanese writer to win the Nobel Prize for Literature. The study of his translation and introduction is of great significance not only to translation studies, but also to the study and grasp of major Asian literary schools and ideologies.
===Key words===
Translation Activities;Japan;Ideology
===Introduction===

===Literature Review===

===Methods and Theories===

===Subtitle 1===

===Subtitle 2===

===Subtitle 3===

===Subtitle 4===

===Conclusion===

===References===

==朝鲜语笔译刘安莉 Liu Anli 202170081635==
<center>'''China's Network literature IP'''</center>

<center>Liu Anli</center>

===Introduction===

Network literature refers to the newly produced literary works, quasi - literary texts and network artworks containing some literary elements, which take the Internet as the exhibition platform and communication medium, and express themselves by means of hypertext connection and multimedia deduction.Among them, the network original works mainly.Network literature is produced with the popularization of the Internet.IP is the abbreviation of "Intellectual Property" in English, meaning "intellectual property" in Chinese.In today's people often say that "IP adaptation,""literature IP" in the "IP" has already exceeded the original meaning of the word. In recent years, the rise of a new word "network literature IP," the meaning of the summary is the network of popular literary works through adaptation, processing, and ultimately into a series of TV series, movies, online drama, stage drama and other derivative products. In short, the most talked about "network literature IP" form is the mutual conversion between literature and film and television. In recent years, The popularity of a large number of online literature IP drama adaptations has made the public pay special attention to online literature IP dramas. Due to the high topic degree, attention degree and large audience, commercial capital has also begun to pay attention to the adaptation market of "Network literature IP."

===1===

===2===

===3===

===Conclusion===

===References===

===Terms and expressions===

===Questions===

===Answers===

==朝鲜语笔译王思佳 Wang Sijia 202170081636==

===Introduction===
Nanyue longevity culture culture is a wonderful flower growing on the land of Nanyue. It is the epitome and representative of Chinese longevity culture, and also a beautiful scenery line famous at home and abroad. In the ancients 'view, Nanyue was not a mountain, but a god, which decided the life span of each dynasty, controlled the country's chaos, natural disasters and agricultural prosperity, that is to say, the rise and fall of the country depended on it. Nanyue is regarded as secular Shoushan. Everyone has a good desire to pursue happiness, health and longevity. In ancient , the important way form people to express their desire was to worship Nan Yue,the Longevity Mountain which was called "Jugaku" ,and it was the result of the convergence and integration of different pursuits and ideals of ancient people. The folk custom of Nanyue longevity is formed and developed in the specific natural and historical cultural environment, with distinct local characteristics. It takes "Jugaku" as the background, celebrates longevity, praying for longevity and congratulating life as the content, and adopts the forms of sacrifice, holding Dharma meeting, facing the mountain and holding birthday wine, etc., forming a unique and colorful folk custom. This folk custom has been passed down from ancient times to the present, with both inheritance and development and innovation. It is a gorgeous flower on the laurel of Nanyue longevity culture.
===The origin of Jugaku===
Nan Yue is also known as the "Jugaku," which is an ancient legend in the history of China. According to legend that before the warring states period, the society will spread a saying: The stars in the sky correspond to the things on earth one-to-one.The stars in the sky are divided into "twelve degrees," and the countries and states on the earth are also divided into "twelve fields." The changes of light and shade of the stars in the sky predict the changes of human things and the good and bad of people's destiny. The seven stars in the sky are shaped like a giant bird, called "Suzaku". One of which is named Zeng（轸）, corresponding to Chu（楚） and Jingzhou（荆州） on the ground. In the Han dynasty this statement is more concrete, the sky has a star of changsha that corresponds to the changsha county on the ground. In the Tang Dynasty, some people linked the change of the brightness of the Changsha star with the longevity of people and the prosperity of their descendants. The Changsha star was in charge of the longevity of the human world. If the star was bright, people's longevity would be long and their descendants would flourish. Because the Hengshan Mountain belonged to Changsha County in the Qin Dynasty and Changsha State in the Han Dynasty, and its main body was made of granite, which had a solid and long-lasting natural character, people called it "Jugaku." From then on, it became a holy mountain and its social status became higher and higher.
First of all, it is regarded as the custody god of the country. In the ancients , Nanyue was not a mountain, but a god, which decided the lifespan of each dynasty, controlled the country's chaos, natural disasters and agricultural prosperity, that is to say, the rise and fall of the country depended on it. Therefore, from the Tang Dynasty to the Qing Dynasty, the supreme rulers of the past dynasties were very awed by Nanyue Mountain and regarded it as the guardian god of the country. It is said that Emperor Huizong of the Northern Song Dynasty wrote the word "Jugaku" on the Yellow Emperor Rock of Jinjian Peak of Nanyue Mountain, indicating that Nanyue Mountain was the "Longevity Mountain" of the country. Emperor Kangxi（康熙） of the Qing Dynasty sent envoys to offer sacrifices to the Nanyue Temple and wrote inscriptions on the temple to explain its historical origins and merits. It is said that Emperor Yongzheng（雍正）, a shrewd and thrifty man, had forbidden the construction of temples at a large cost. When he heard that the Nanyue Temple was to be repaired, he regarded Shouyue as the god of protecting the country and approved the repair by the court. In addition, the people of all ages hoped for peace and social stability.
Second, it is regarded as a religious shrine.Of the five mountains of China, only the Southern Mountain was located in Jiangnan.The mountain qingfeng - xiangguang fracture tall and straight, beautiful scenery, quiet environment, two major religions in ancient China ------ Taoism and Buddhism, have come to these tasks and seek development.The mountain has "Qingyutan Fudi（青玉坛福地）“，”Guangtiantan Fudi（光天坛福地） and so on. So it is also known as the "Shoushan." Therefore, it is an ideal place for people to convert to Taoism, cultivate true and refine Tao in order to achieve immortality. Buddhism also calls Nanyue the birthplace of the two branches of Buddhism. Dharma is inherited all over the world. The two jungles , Nantai(南台) and Fuyan(福严) are known as the "source of the world's Dharma" and the "court of the world." Nanyue God is also a Buddhist God. There is a special hall dedicated to the worship of Fuyan and Longevity. In addition, Yanfeng Temple（雁峰寺）, the first peak of Nanyue, also has a native new Buddha - Buddha Amitayus. Therefore, Nanyue is a holy place of Buddhism and a paradise for worshipping Buddha.
Third, it is also regarded as secularist Shoushan. Everyone has a good desire to pursue happiness, health and longevity. The ancient people express the desire of the important way or form, is to make a pilgrimage to Nan Yue.People makes a pilgrimage to the Nanyue, often combined with filial piety, mostly praying for their parents. The Ten Wish Songs(十愿歌) passed down through the ages reflect this characteristic. Of course, there are also those who pray for their own longevity. For example, some emperors sent envoys to the mountain on their birthdays or when they were suffering from serious illness. People prayed for both longevity and blessing, but they put praying for longevity first, because there is no longevity, and there is no way to talk about happiness. Therefore, people used to call the Nanyue Mountain "Shoushan."
In short, the South Mountain is called "Jugaku," which is the result of the convergence and integration of different pursuits and ideals of ancient people. When this kind of social pursuit and ideal under the condition of also cannot be free to know and realize, can only be transformed into a beautiful legend, give people with spiritual comfort and satisfaction.
===The Mystery of Longevity of Nanyue People===
It is no doubt that Jugaku can bless people longevity, which is a kind of hope and good wishes of people, however, Jugaku's people is longevity, it is indisputable fact. According to statistics, the average life expectancy of the ancient people in our country is less than forty years old, seventy is one of the few old.And people who live in the mountain, enjoy life over the age of seventy, numerous similar cases. According to the "YueZhi (岳志)" 's record, jin dynasty Wei Huacun (魏华存) enjoy life of eighty-three years old, In the Liang dynasty Liao Chong (廖冲) lived more than one hundred years old; In the Tang Dynasty Sima Chengzhen lived more than 90 years old. And so on.People who are now living in the mountains, the elderly are more. According to 1999 statistics, Nanyue Mountain's Yuelin Township, has 2064 people, of which 70 - 79 - year-old 123 people, 80 - 89 - year-old 65 people, 90 - year-old three people, is really worthy of the name of the elderly area. So, Shouyue people the mystery of longevity where it?
First, the mountain plant coverage rate is high, the scenery pleasing to the eye, the air is fresh, the temperature is pleasant. Nanyue is known as the "Five Mountains of Unique Beauty." Its mountains are beautiful. Vegetation covers almost all the peaks, ridges and valleys. The mountains are green, as if they are a green ocean. It has beautiful scenery, luxuriant forests and bamboos everywhere, flying springs and dysprosium, and attractive natural and cultural landscapes. It is especially famous for its "four wonders" all over the world. Therefore, it is widely said that "when returning from Huangshan Mountain, you don't look at the mountains, and when returning from Nanyue Mountain, you don't look at the mountains." Its pleasant temperature, Sheng Department, the mountain hot Xiren, while the mountain breeze blowing, the day to wear long - sleeved clothes, at night to cover thin quilt. People live here, such as home fairyland, beautiful environment, fresh air, mood stretch, its life naturally higher.
Second, There are clear springs everywhere in Nanyue, the water quality is good, most of the food people eat from the mountains, not contaminated. Here mountain belt Collins, clear spring all over. According to the load, the mountain famous springs have ZhuoXi Spring(卓锡泉), tiger Spring(虎跑泉), White Turtle Spring(白龟泉), Wan Xian Spring(万仙泉), Guandao Spring(万仙泉), heart washing Spring(洗心泉), crystal Spring(碧泉), Ziqi Spring(紫气泉), lazy residual Spring(懒残泉), general Spring(将军泉), lion Spring(狮子泉), Suo Luo Spring(娑罗泉), Sun Spring(太阳泉), Jade sand Spring(玉砂泉), etc. Jade sand Spring is located on the top of the mountain, where the water flows through a large rock (known as the "broken rock source(断石源)"). Sun spring in ZhuRongFeng(祝融峰), is located in the unique top, water should be insufficient, however, this spring Mimi flow day and night, through one thousand never dried up, daily water for thousands of people to drink. These springs are pure, sweet and refreshing. Long - term drinking can make people live longer. Therefore, people call the mountain stream formed by the confluence of many springs on the mountain "Shoujian." In addition, the food, vegetables, fruits and tea eaten by people living on the mountain are generally produced from the mountain and have not been polluted. Edible wild fruits and plants are good natural foods and are beneficial to human health. It is recorded that Chen Chongzheng, a famous celebrity in Nanyue Mountain of Northern Song Dynasty, only drinks clear spring water or eats melon spring every day. He is over 80 years old and "walks like flying" on the mountain. The reason why he is so healthy is that he has good drinking water and food.
Third, nanyue specialty, some have strong body fitness, add in the effect of life. As the saying goes, a party of soil and water to generate a unique property. Nanyue specialty variety, wide range of uses, some are rare medicinal herbs, some are food and fruit with special efficacy.Lingzhi (Ganoderma lucidum), also known as "red ganoderma" by Nanyue people because of its reddish brown cover, has the function of replenishing vital essence, strengthening bones and muscles, and is mainly used for treating diseases such as fatigue, palpitation and insomnia.Nanyue ganoderma lucidum, top grade, is the world as the god of life.Polygonatum sibiricum is sweet and mild in nature. It is beneficial to the middle warmer, calming the five internal organs, benefiting the spleen and bones, benefiting the heart and lung, dredging the bones and muscles, and eliminating rheumatism. Kiwi fruit, commonly called "rattan pear," is a wild fruit in Nanyue Mountain. Its skin is brown, and its flesh is light green. It has high nutritional value. Its medicinal effect is mainly used to quench thirst, relieve fever, help digestion, cure diarrhea, and lower urinary tract infection. In addition, the mountain also produces medicinal materials such as angelica dahurica, radix bupleuri, poria cocos, rhizoma arisaematis, baiyao, schisandra chinensis, fructus momordicae, angelica sinensis, and caulis sinomenii, as well as cloud tea, bamboo rice, fragrant rice, Arhat taro and other products. Long - term people living in the mountains, it is easier to pick these herbs, but also easy to eat these products with special efficacy; In addition, the mountain hard production and living conditions, caused the people strong physique, it's for nanyue life high and create the conditions.
===Nanyue Longevity Folklore===
The folk custom of longevity in Nanyue is formed and developed under the specific natural and historical cultural environment, with distinct local characteristics. It takes "Jugaku" as the background, celebration , prayer and celebration as the content, and adopts the forms of sacrifice, holding Dharma meeting, facing the mountain and holding birthday wine, forming a unique and colorful folk custom. This kind of folk custom has been passed down from ancient times to the present. It is not only inherited, but also developed and innovated.
Worship Nanyue. Nanyue is generally held in October of the lunar calendar every year. It is said that this time is the birthday of Nanyue Saint Emperor (also known as Nanyue God), and the sacrificial ceremony is very grand.Specification has always been very high, to be held by the court authorized and afford or designated host.Ceremonies procedures, offerings, quantity and display, the priest knelt down etiquette, etc., the court has expressly provided.Offering sacrifices to the mountains is not only for the celebration of the longevity of the Nanyue Saint Emperor, but also for the country and the people.Cooperate with sacrifice, generally organized a grand folk activities, religious activities and cultural and sports activities, such as religious law will be held, the public organization dragon dance team and play a lion.In accordance with the drama, folk stories to carry out cross - dressing parade, the ancient town of four streets and Kuixing Temple Pavilion stage performances, martial arts performances, etc., the audience for a long time up to tens of thousands of people. Merchants took the opportunity to publish the market, trading is very active. October 6 to 10, 2000, Hengyang City, Hengshan held here in the Chinese Longevity Festival and temple fair. Most of the traditional folk activities retained, but also added the Chinese Longevity Tripod inauguration ceremony, public sacrifice Nanyue Shengdi Fa Hui, high - altitude tightrope walking challenge,"the world Nanyue, The fireworks evening party and other large - scale activities set four Guinness World Records, with more than 300,000 domestic and overseas tourists. The economic and trade negotiations and the signing of the contract for the utilization of foreign capital amounted to 120 million US dollars. It was a colorful and eye - catching occasion.
Pilgrimage to Nanyue.It is also known as the "South Mountain Incense," which means that people pray for longevity, disaster elimination and blessing. Every year from the middle of July to the end of September, commonly known as the "South Mountain Fragrance Period," pilgrims from all over the world come to worship. Pilgrims in rural areas, they are in droves, less than a dozen people, more than hundreds of people, head red towel, chest hang sachets, mouth sing the yue song. Some still uniform clothing, neat queue, action to listen to password, just like trained troops.There are many forms of pilgrimage.Have to burn incense, incense in hand, with sweet bursa, knee with cotton or cloth, each line into a few steps (generally divided into three steps, five steps, seven steps, nine steps), then knelt down and worship.The old from the door, has been to worship to ZhuRongFeng.And hungry incense burning, on the way back and forth pilgrimages can't eat, can only drink water.They usually wore green clothes and straw sandals. In their rucksacks, they carried a small ladle to scoop up spring water for drinking on the road. From the first to the fifteenth day of the eighth month of the lunar calendar, the peak period of pilgrimage is sometimes as many as 100,000. The streets, temples, hotels and shops are crowded everywhere. The market is extremely prosperous. On both sides of the street, in front of and behind the temple, there are rows of shops and stalls, all kinds of small and exquisite handicrafts and tourist souvenirs, local famous products, specialties and foreign commodities. In the past, pilgrims to Nanyue Mountain were all on foot, some of which had to travel hundreds of miles, and all the temples and temples along the way had to be burned and worshiped. Even if they traveled day and night, it would take half a month to go back and forth. Now, most of them take modern means of transportation, some even rent special cars, usually three to five days is enough. Since the 1990s, the number of burning incense and starving incense has gradually decreased, and pilgrims have taken into account the increase in sightseeing besides pilgrimage.
Worship Shou Buddha.Prevailing in the first peak back to the wild goose peak wild goose peak temple. Legend has it that the life of the Buddha lay family name is zhou, Jin Zhen, chenzhou in tang dynasty, was born in the lunar February 8. 16 becoming a monk, ZongHui, enjoy life of one hundred and thirty-nine. Ming and Qing dynasties, and reincarnation for monks, in tin wild goose peak temple, to pass on one's experience, wild goose peak temple to build longevity Buddha hall as a memorial. Every year, on the eighth day of the second month of the lunar calendar, a grand Dharma meeting is held in the temple. Men and women from all over the world gather in Yanfeng Temple to celebrate the life of Buddha and pray for their families. In front of the temple, a stage is set up to sing opera, or a martial arts contest is set up to attract the audience. The merchants outside the temple have a market, and the market is crowded with people. It is commonly called "rush on February 8." In the 1940s, when the Japanese invaders invaded Hengyang, the temple on the peak was destroyed by Japanese artillery fire, and the custom of "praying to Buddha" ceased. In the 1980s, the Longevity Buddha Hall was rebuilt. On this day every year, although there is no city on the peak, there is an endless stream of pilgrims and tourists. Do Longevity wine.Hengyue people value everyone's birthday.Every tenth birthday is called "Dasheng(大生)", which is celebrated with birthday wine.People who turn 60 years old is called "sexagenarian," and from then on, every tenth birthday is called "Shoudan(寿诞)" and needs to be solemnly organized to celebrate birthday. Relatives and friends to go to congratulate, send birthday presents, generally like birthday plaque(寿匾), birthday couplet(寿联), birthday noodles(寿面), cloth, etc. On birthday plaque, screens and couplets, there are many auspicious folk words: "Happiness is as immense as the Eastern Sea, and longevity is as great as the Southern Mountain." In the poem,"Southern Mountain" originally refers to the mountain in the south. Later, some people think that "Southern Mountain" refers to the Southern Mountain, so it has become a common sight in the local area. In addition, relatives also need to send birthday peaches, that is, rice cakes are made into peach shapes, with red dots on them. When the couple is still alive, they wish "double longevity" and the gifts are increased. The host family should sign to thank the guests. In the evening of birth, noodles are usually served.
===Conclusion===
Nanyue Jugaku Culture involves a wide range of aspects, in the system and customs are also involved. In today's fast-paced life, we urgently need the Nanyue longevity culture to guide us. We need such thoughts to promote the harmonious development of human and society. Nanyue longevity culture is the foundation of Chinese health preservation. We should Promote and inherit such excellent culture.
===References===

===Terms and expressions===
寿岳 Jugaku
朱雀 Suzaku
寿山 Shoushan
法嗣 Dharma
无量寿佛 Buddha Amitayus
寿佛 Shou Buddha
花甲之年的人 sexagenarian
===Questions===
When the “Worship Nanyue” event starts？
What is the secret of Nanyue people's longevity?
Which religions have come to Nanyue to seek refuge and development?
===Answers===
It is held in October of the lunar calendar.
Fresh air, pleasant climate, good water quality; health strong body; medicinal material that improve health and prolon life.
Taoism and Buddhism.

==朝鲜语笔译徐盖 Xu Gai 202170081638==

==朝鲜语笔译徐文慧 Xu Wenhui 202170081639==
<center>'''The “scholar's four jewels”'''</center>

<center>Xu Wenhui</center>
===Introduction===
The"scholar's four jewels"are unique calligraphy and painting tools in China, namely writing brush, ink, paper and inkstone. Brush, ink, paper, inkstone commonly known as the "scholar's four jewels", its name originated from the Northern and Southern Dynasties, since the Song Dynasty, it refers to xuan brush (Xuancheng, Anhui), Hui ink (She County, Anhui), xuan paper (Jing County, Xuancheng, Anhui), she inkstone (She County, Anhui) and so on. As the essence of Traditional Chinese culture, the scholar's four jewels have been accumulated and deposited for thousands of years, and their cultural connotation has been recognized by people more and more, and their value has far exceeded its own function. For example, When CAI Yong wrote‘Bi Fu' in the Eastern Han Dynasty, he endowed the "integrity" of the brush and the "roundness" of the brush with imago features beyond the function of the brush.
Chinese calligraphy is a profound art with a long history. It has entered the door of the palace of art as early as the Qin and Han Dynasties, and has become an indispensable artistic treasure in Oriental history, and developed into a broad and profound knowledge. Calligraphy is not only an important part of Chinese culture, but also a symbol of the characteristic cultural spirit of the Chinese nation. "To do a good job, you must sharpen your tools." The unique artistic flavor of Chinese calligraphy is inseparable from the "scholar's four jewels" spread through the ages, and it is with brush, ink, paper and inkstone that the myriad forms of calligraphy can be depicted. Even a highly skilled calligrapher, sometimes encountered tools "do not go well", can only be overjoyed, frustrated. Today, brush, ink, paper and inkstone have been included in the national intangible cultural heritage list, jointly promoting the development of calligraphy art. (Zhao 2021:28)

===Origin and history===
正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

===Features===

===The charm of The “scholar's four jewels”===

===Conclusions===

===References===
赵悦.在文房四宝中感受书法的魅力,2021.09, 28

===Terms and expressions===

===Questions===

===Answer===

==外国语言文学 Akira Jantarat 202121080009==
<center>'''The emergence of new linguistic forms in Chinese (neologisms)'''</center>

<center>Akira Jantarat</center>
===Introduction===
Language is important to humans, because in addition to being a tool for communication, it is also a learning tool, occupation and the development of human thinking, a tool for transmitting culture, helping to strengthen the unity of the people in the nation.

A new word is a newly formed word that did not appear before. When a new word is accepted and widely used in society,that word will become an old word. A sign of a new word becoming an old word is a gradual loss of freshness, and complete acquisition of identity, that mean, it has settled and became commonplace. Languages are constantly being created and developed with the development and change of society, when old words are not enough to meet the needs of expression, rapid word formation becomes necessary. After the emergence of something new, an internal impulse is created at the same time and the impetus encourages people to name it and the process of naming is the process of remembering and recognizing things and also is the process of summarizing the main characteristics of things, The psychological need for creating new words that are defined in society.

==比较文学与跨文化研究 Mahzad 202021080004==
Chinese Mythology and its Impact on Chinese Cinema

Chinese mythology incorporates a wide range of folklore, history, and religious belief across numerous time periods and people, including the present day. Many of these myths are intricately bound to philosophy, religion, tradition, and society.
Also, it has been one of the richest sources for Chinese artists and writers to draw upon over the centuries.

Journey to the West is considered to be one of the most important books in Chinese history, and traditional artwork commonly features legendary figures, such as the Five Emperors or the Eight Immortals.

==英语语言文学 Mimi 2020GBJ002301==