Difference between revisions of "20220630 Culture 7"

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*[[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
 
*[[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
  
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==英语口译 彭慧璇 Peng Huixuan 202170081623==
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==英语笔译 孙丽君 Sun Lijun 202170081593==
  
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<center>'''Foot Binding in China'''</center>
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<center>'''Chuanjing Work Songs'''</center>
  
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<center>Peng Huixuan</center>
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<center>Sun Lijun</center>
  
 
===Introduction===
 
===Introduction===
  
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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.  
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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.
  
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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.
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===The History of Chuanjiang Work Songs===
  
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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, 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.
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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.
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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).  
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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.
  
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===Origin and History of Foot Binding===
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===The Features of Chuanjiang Work Songs===
  
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====Sui Dynasty====
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===The Geographical Distributions of Chuanjiang Work Songs===
  
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The saying that foot-binding began in the Sui Dynasty originates from folklore. It is said that when Emperor Yang of Sui traveled east to Jiangdu to select beautiful women as his concubine, a woman named Wu Yueniang (the Moon Lady) was chosen. However, she hated Emperor Yang of Sui’s tyranny, so she asked her father, who was a blacksmith, to make a three-inches knife with a lotus petal, and wrapped the knife under her foot with a long cloth, and also wrapped her foot as small as possible. Then she carved a lotus flower on the sole of the shoe. In this regard, when she was walking, there will be beautiful lotus flowers printed on the floor. Emperor Yang of Sui was very happy to see her and asked her to come close to him, eager to play with her small feet. Wu slowly untied her foot wrapping and suddenly drew out her knife and stabbed Emperor Yang of Sui. He dodged in a hurry, but his arm was stabbed. Seeing that the assassination attempt failed, Wu plunged a suicide. To commemorate Wu Yueniang, many women started to wrap or bind their feet.
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===The Inheritance of Chuanjiang Work Songs===
  
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====The Five Dynasties and Ten Kingdoms Period====
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===The Translation of Chuanjiang Work Songs===
  
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The general view is that the practice is likely to have originated in the time of the 10th-century Emperor Li Yu of the Southern Tang, just before the Song dynasty. Li Yu created a 1.8-meter-tall (6 ft) golden lotus decorated with precious stones and pearls, and asked his concubine, Yao Niang, to bind her feet in white silk into the shape of the crescent moon and perform a dance on the points of her feet on the lotus. (Ko 2002, 42) Yao Niang's dance was said to be so graceful that others sought to imitate her. (Taylor 2008, 203) In addition to altering the shape of the foot, the practice also produced a particular sort of gait that relied on the thigh and buttock muscles for support. From the start, foot-binding was imbued with erotic overtones. Gradually, other court ladies—with money, time, and a void to fill—took up foot-binding, making it a status symbol among the elite. And then, the practice became popular.
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===Conclusion===
  
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====Song Dynasty====
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===References===
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*Wang Jianhua (2021). The Reception of Liu Cixin's ''Three Body Problem'' in Europe. Oxford: Oxford University Press, 450 pp.
  
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According to Gao Hongxing’s “History of Footbinding”, numerous historical sources prove that foot-binding originated in the late Northern Song Dynasty, and became trendy in the Southern Song Dynasty. (Gao 1995, 16)
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==英语笔译 仝雨梦 Tong Yumeng 202170081594==
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<center>'''The Influence of Traditional Chinese Philosophy in Contemporary Times'''</center>
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<center>仝雨梦</center>
  
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There are many literary verses from the historical period of that time that confirm this point. For example, In the 13th century, scholar Che Ruoshui wrote the first known criticism of the practice: “Little girls not yet four or five years old, who have done nothing wrong, nevertheless are made to suffer unlimited pain to bind their feet small. I do not know what use this is.” Besides, in the earliest extant discourse on the practice of foot-binding, scholar Zhang Bangji wrote that a bound foot should be arch-shaped and small (Ko 2008, 111). He observed that “women’s foot-binding began in recent times; it was not mentioned in any books from previous eras.” (Ian 2011, 424)
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===Introduction===
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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.
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The imperial family and the upper class of the Song Dynasty were among the first to start foot-binding. The promotion of Song rulers played a great role in the creation and development of foot binding. In the Song Dynasty, it was common for princesses to have their feet wrapped. At that time, someone claimed to be Princess Roufu, the 10th daughter of Emperor Huizong of Song, but was suspected of impersonation because of her large feet. In a poem by Su Shi, a famous literary scholar of the Song Dynasty, he regarded women's small feet as “palace-like”, and another poet, Cao Yuanchong, also called small feet “official-like” in a lyric, which shows that foot-binding started from the upper class of the Song Dynasty, such as the bureaucratic aristocracy. (Gao 1995, 18) Foot binding was also very popular with the literati of the Song Dynasty, and even Su Shi and Xin Qiji, two famous poets, wrote poems admiring foot binding.
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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.
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Women in the early Northern Song Dynasty had not yet begun to wrap their feet. The phenomenon of foot-binding began to appear in the middle of the Northern Song Dynasty. According to historical records, the custom of foot-binding was already in place during the Xining period (1068-1077) and Yuanfeng period (1078-1085), but there were still few who did it, so it can also be inferred that the custom of foot-binding did not last long at that time, and the custom of foot-binding roughly emerged in the eleventh century of the Song Dynasty.
 
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In the Xuanhe period (1119-1125) of Emperor Huizong of the Song Dynasty (late Northern Song Dynasty), the custom of foot-binding witnessed rapid development. The Fengchuang Xiaodu, which records the manners, customs, political affairs and arts of the late Northern and early Southern Song Dynasty, records that after the Xuanhe period, there were “embroidered bow shoes” everywhere at boudoirs in Bianjing, a city in east-central Henan province, and there were shoes specially designed for foot-binding at that time. Archaeological discoveries have also led to the frequent discovery of foot-binding shoes for women in the Southern Song Dynasty. For example, six pairs of women’s shoes, 13.3-14 cm long and 4.5-5 cm wide, were unearthed from a Southern Song tomb in Fuzhou, Fujian province. By the end of the Southern Song Dynasty, small feet had become a characteristic of women.
 
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====Yuan Dynasty====
 
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In the Yuan Dynasty, foot-binding is not popular among the Mongolian noble class, but also they did not oppose it, instead, they held an attitude of appreciation. Thus, the style of foot-binding in the Yuan Dynasty continued to develop. At the end of the Yuan Dynasty, the concept of “not wrapping the feet was a disgrace” emerged. Then, in order to meet the aesthetic and social trends of the time, Yuan Dynasty women bound their feet smaller and smaller.
 
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====Ming Dynasty====
 
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In the Ming Dynasty, foot-binding entered a period of prevalence. During the Ming Dynasty, men were not allowed to study and women were not allowed to bind their feet in the common people of eastern Zhejiang. Foot-binding became a symbol of social status, which shows that the society at that time respected and admired foot-binding. During the Ming Dynasty, foot binding developed rapidly throughout the country, this development can be seen in the following example: At that time, Datong, Shanxi province and Xuande Residence the northwestern part of Hebei Province became the country's famous foot binding areas, which attracted numerous small-feet freaks, and Zhengde Emperor, the 11th Emperor of the Ming dynasty, often go there to choose concubines. Because foot-binding was popular at this time, Hu Shi, a Chinese literary scholar, listed it as one of the three major diseases of the Ming Dynasty, along with the eight-legged essay and opium.
 
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====Qing Dynasty====
 
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Foot-binding reached its peak in the Qing Dynasty. At that time, women from all walks of life, rich or poor, had their feet wrapped. By the 19th century, it was estimated that 40–50% of Chinese women had bound feet, and, among upper-class Han Chinese women, the figure was almost 100%. Bound feet became a mark of beauty and were also a prerequisite for finding a husband. They also became an avenue for poorer women to marry up in some areas, such as Sichuan.
 
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In the Qing Dynasty, the ruler initially strongly opposed foot-binding and repeatedly ordered to prohibit it, but at this time the culture of foot-binding is difficult to stop. By the seventh year of the Kangxi period (1668), the ban had to be removed. In the frenzy of the worship of foot-binding, some insightful people in the Qing Dynasty soberly recognized the harm of foot-binding, and they forcefully opposed the harmful effects of foot-binding from different angles. They were the pioneers of the anti-footbinding movement in the late Qing Dynasty.
 
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Opposition to foot-binding had been raised by some Chinese writers in the 18th century. In the mid-19th century, many of the rebel leaders of the Taiping Rebellion were of Hakka background whose women did not bind their feet, and foot-binding was outlawed. (Shi 1968, 27) However, the rebellion failed, and Christian missionaries, who had provided education for girls and actively discouraged what they considered a barbaric practice, then played a part in changing elite opinion on foot-binding through education, pamphleteering, and lobbying of the Qing court, placing emphasis on the fact that no other culture in the world practiced the custom of foot-binding. (Gerry 1996, 999)
 
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The earliest-known Western anti-footbinding society was formed in Amoy (Xiamen) in 1874. Around 60-70 Christian women in Xiamen attended a meeting presided over by a missionary John MacGowan formed the Natural Foot Society (Tianzu Hui, literally Heavenly Foot Society). [11.12] (Dorothy 2007, 14) (Brent 2008, 203) Reform-minded Chinese intellectuals began to consider foot-binding to be an aspect of their culture that needed to be eliminated. In 1883, Kang Youwei, a prominent political thinker and reformer in China, founded the Anti-Footbinding Society near Canton to combat the practice, and anti-footbinding societies sprang up across the country, with membership for the movement claimed to reach 300,000. (Gail 2019, 67) Reformers such as Liang Qichao, influenced by Social Darwinism, also argued that it weakened the nation. In 1906, Zhao Zhiqian wrote in Beijing Women's News to blame women with bound feet for being a national weakness in the eyes of other nations. (Gail 2019, 67) In 1902, Empress Dowager Cixi issued an anti-footbinding edict, but it was soon rescinded.  
 
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====After 1912====
 
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In 1912, the new Republic of China government banned foot-binding, though the ban was not actively implemented, and leading intellectuals of the May Fourth Movement saw foot-binding as a major symbol of China's backwardness. Many provinces engaged in their own sustained campaign against foot-binding or enforced the ban against foot-binding. The campaign against foot-binding was successful in some regions; in one province, a 1929 survey showed that, whereas only 2.3% of girls born before 1910 had unbound feet, 95% of those born after were not bound. (Stewart 2014, 423) In most parts of China, however, the foot-binding practice had virtually disappeared by 1949. (Stewart 2014, 423) The practice was also stigmatized in Communist China, and the last vestiges of foot-binding were stamped out, with the last new case of foot-binding reported in 1957. By the 21st century, only a few elderly women in China still had bound feet. In 1999, the last shoe factory making lotus shoes, the Zhiqiang Shoe Factory in Harbin, closed. (Dorothy 2008,9)
 
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===Practice of Foot Binding===
 
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==== Binding Method and Process====
 
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[[File:PHX-1.png]]      [[File:PHX-3.jpg]]
 
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The process was started before the arch of the foot had a chance to develop fully, usually between the ages of four and nine. Binding usually started during the winter months since the feet were more likely to be numb, and therefore the pain would not be as extreme.
 
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Items to be prepared before foot binding:
 
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1. Six blue cotton bandages. It should be about eight to ten feet or more.
 
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2. Five pairs of flat-soled shoes. Shoes are shaped pointed, and have to be flexible, so that they can be sewed smaller.
 
  
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3. Two or three pairs of sleeping shoes. Wear when one is sleeping, which can prevent the bandages from loosening.
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===The Evolution of Chinese Traditional Philosophy===
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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.
  
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4. Needle and thread, which will be used to sew up the bandages.
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(1) the Pre-Qin Philosophy
  
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5. Cotton. Wearing shoes with cotton so as to cushion protruding parts of foot bones.
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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.
  
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6. Feet-washing basin and hot water. Wash the feet with warm water before wrapping.
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(2) the Study of Confucian Classics in the Han Dynasty
  
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7. A small pair of scissors, which will be used to cut the toenails and corns.
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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.
  
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[[File:PHX-4.png]]
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(3) the Metaphysics of Wei and Jin Dynasties
  
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First, each foot would be soaked in a warm mixture of herbs and animal blood; this was intended to soften the foot and aid the binding. Then, the toenails were cut back as far as possible to prevent in-growth and subsequent infections, since the toes were to be pressed tightly into the sole of the foot. Cotton bandages were prepared by soaking them in the blood and herb mixture. To enable the size of the feet to be reduced, the toes on each foot were curled under, then pressed with great force downwards and squeezed into the sole of the foot. (Gerry 1996, 999)
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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.
  
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=====Shi Jin=====
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(4) the Buddhist philosophy during Sui and Tang Dynasties
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This process is to continue tightening the bandage. When wrapping, people will first wrap the second and fifth toes, wrapped to curl them under the foot, and the third and fourth toes will follow to curl under the foot. This process will also last a few days to about two months. During this time, the bandages will become stiff and the wrinkles of the bandage are punched out by a small hammer so that the foot can get used to the stiffness and tightness of those bandages, and then the bandages can be tightened to a new level.
 
  
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=====Guo Jian=====
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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.
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In this process, the bandages are wrapped as tightly as possible, until the little toe is pressed under the feet and the second toe is pressed under the big toe joint. During the Guo Jian, it is often necessary to twist the toe to the bottom of the foot until it can no longer be bent, and then tighten the bandages. During this process, several sprained joints will suffer a lot of damage, which is very painful. After wrapping, the bandages are sewn up tightly with a needle and thread, and then the foot is squeezed hard into a small and pointed shoe, and the girl is asked to walk around in the small shoe. When walking, the weight of the person will be pressed on the eight toes bent inward, spraining the joints even more.
 
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The next morning, the young girl woke up and had to unwind the bandages again and wrap her feet even tighter. Finally, the third, fourth and fifth toe joints had to be severely sprained or even dislocated. When the feet and toes are dislocated, the foot will be very swollen, and the skin turns purple, and it is extremely painful. However, the bandages are tighter and tighter day by day, until the swelling subsides, the all the toes are wrapped to the bottom of the feet, which is considered to have completed the work of Guo Jian, and then one can proceed to Guo Shou.
 
  
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=====Guo Shou=====
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(5) Neo-Confucianism in the Song and Ming Dynasties
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After the Guo Jian, the four toes have been rolled under the palm of the foot, but may not be neatly attached to the bottom of the foot. Until the tips of the third, fourth and fifth toes can touch the inner edge of the palm of the foot, the work of Guo Shou is complete.
 
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During this process, the little toe bone should be pushed downward, and the four toes should be pushed along to the inner edge of the palm of the foot. After a few days, when the bandages are unwrapped, there are often many places on the foot where the ulcerated part and the bandages are tightly stuck, which is like a bloody mess. This process will take almost six months, and the young girl will have to endure the pain until the toes are rolled to the inside edge of the foot, and the toes can be touched by the inside edge of the foot, so that the process is complete.
 
  
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=====Guo Wan=====
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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.
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Guo Wan is to wrap the foot until the palm is folded into two sections, so that the front section of the foot is tightly pressed against the heel, the second half of the foot. Besides, the foot should be wrapped until the sole of the foot palm has a deep gap, which sometimes reaches four or five centimeters.
 
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Generally speaking, the pain is slightly less during the Guo Wan. However, if the foot is not wrapped hard during the process of Guo Shou, the Guo Wan start in the teenage years, and the length of the foot is required to be particularly short after this process, then it will be very painful at this time. After the Guo Wan, the length of the foot will be significantly shortened.
 
  
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====Regional Differences====
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(6) the Practical Thought in the Ming and Qing Dynasties
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The method, age, requirements, and order of foot binding vary from place to place, thus creating different shapes of the feet.
 
  
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=====Northern China=====
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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.
  
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Generally speaking, northerners are taller and their feet are longer than those of southerners, so their feet will still be longer than southerners' after foot-binding. However, because of the cold weather in the north, feet that are wrapped for a long time are not easy to ulcerate and do not require frequent washing, so it is easier to wrap harder and tighter. Because the bandages are more tightly wrapped, so the northern feet are more pointed, thinner, and softer.
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(7) Textual Studies in the late Qing Dynasty
  
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=====Southern China=====
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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.　
  
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In Southern China, the weather is hot, due to the wrapping and thick shoes, the feet will feel unbearably hot. Foot-binding in Southern China mainly focuses on the process of Guo Wan. In Taiwan or Shunde and Dongguan, Guangdong province, there are often feet that are wrapped to about two inches, which is far from what the northerners can reach. In order to seek smaller feet, some people even bend the back of the foot into a ball shape, which is generally known as the goose head-shaped feet.
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===The Representative Schools of Thought===
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(1) the Confucian School
  
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====Variation of Foot Binding====
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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''.
  
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Manchu women, as well as Mongol and Chinese women in the Eight Banners, did not bind their feet. The most a Manchu woman might do was to wrap the feet tightly to give them a slender appearance. (Mark 2001, 246) The Manchus, wanting to emulate the particular gait that bound feet necessitated, adapted their own form of platform shoes to cause them to walk in a similar swaying manner. These Manchu platform shoes were known as “flower bowl” shoes or “horse-hoof” shoes; they have a platform generally made of wood 5–20 cm (2–6 in) in height and fitted to the middle of the sole, or they have a small central tapered pedestal. Many Han Chinese in the Inner City of Beijing also did not bind their feet, and it was reported in the mid-1800s that around 50–60% of non-banner women had unbound feet. Bound feet nevertheless became a significant differentiating marker between Han women and Manchu or other banner women. (Mark 2001, 246)
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(2) Taoist School
  
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===Reasons of Foot Binding===
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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''.
  
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There are many interpretations of the practice of foot-binding, mainly divided into the following major aspects:
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(3) Mohist School
  
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====Aesthetic and Erotic Factors====
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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)
  
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In the ancient Chinese aesthetic concept, the so-called female beauty is to reflect their “feminine” side, that is, small, soft, quiet, and curvy. Before foot-binding was practiced in China, admiration for small feet already existed.
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(4) the School of Legalists
  
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Speaking of “small”, cherry-like small mouths, small and heart-shaped faces, and willow-like slender waist are the qualities of female beauty, and foot is no exception. Before the Song Dynasty, although the custom of foot binding did not appear and there was no frenzy for small feet, there was a concept of beauty in the form of small feet. In the Han Dynasty, there is a line in “The Peacock Flies Southeast” that reads, “The fine step is the fine step, and the exquisite world is no two” which praises the slenderness of the female foot. (Gao 1995, 86)
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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.
  
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For more than a thousand years, bound feet were associated with exquisite beauty, therefore enhancing women’s attraction. For women, a pair of perfectly bound feet were considered to be a mark of gentility and refinement. For men, the tiny and fragile appearance of the bound feet had a profound erotic appeal. Numerous studies have given proof of the male attraction to women with bound feet. It is obvious that bound feet aroused in the male a feeling of lust and sexual desire.
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(5) the School of Military Strategists
  
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The theory that foot-binding was inherently erotic or aesthetic comes from the fact that up until recently, much of the historical information we can glean about the practice of foot-binding comes from texts written by men. Images and accounts of foot-binding are captured in the art and writings of mostly male elites over the centuries and portray women with bound feet as beautiful and sexually appealing.
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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.
  
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Even while not much was written on the subject of foot-binding prior to the latter half of the 19th century, the writings which were done on this topic, particularly by educated men, frequently alluded to the erotic nature and appeal of bound feet in their poetry. (Gail 2019, 45)
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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.
  
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====Economic Factors====
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===The Influence in Contemporary Times===
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(1) the Confucian School
  
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Foot-binding persisted for so long because it had a clear economic rationale: It was a way to make sure young girls sat still and helped make goods like yarn, cloth, mats, shoes and fishing nets that families depended upon for income – even if the girls themselves were told it would make them more marriageable.
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On Environmental Protection
  
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Some research found that foot-binding endured longest in areas where it still made economic sense to produce goods like cloth at home and began to decline only when cheaper factory-made alternatives became available in these regions. Girls began hand spinning yarn as young as 6 or 7 – roughly the same ages as when their feet were bound.
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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.
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On the Character of the Chinese Nation
  
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Foot binding was an instrumental means to reserve women to handwork, and can be seen as a way by mothers to tie their daughters down, train them in handwork, and keep them close at hand.  
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“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”.
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On International Communication
  
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Foot-binding was common when women could do light industry, but where women were required to do heavy farm work they often did not bind their feet because it hindered physical work. These scholars argued that the coming of the mechanized industry at the end of the 19th century and the beginning of the 20th century, such as the introduction of industrial textile processes, resulted in a loss of light handwork for women, removing a reason to maintain the practice. Mechanization resulted in women who worked at home facing a crisis. (Laurel 2011, 347) Coupled with changes in politics and people's consciousness, the practice of foot binding disappeared in China forever after two generations. (Hill 2001, 130)
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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)
  
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====Social Factors====
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(2) Taoist School
  
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Those high and mighty princes and generals were not only afraid of outsiders taking away their power, but also afraid of the people around them seizing power. Therefore, most of the princesses and concubines of the Southern Song Dynasty have wrapped their feet. This is a constant suppression of women, it is the men to let women know that they are born below men and to prevent the idea of seizing power and usurping the throne.
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On the Economy
  
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People have taken the foot binding of women in their families as something to show off. The women in the brothels had their feet wrapped and that was a “job requirement”, while the women in the royal palaces and noble families had their feet wrapped purely to satisfy men’s desire for a sense of control. This is a way to suppress the female mind and a manifestation of men’s pathological desire to control. For upholding this tradition for so long, the motive was for men to be able to dominate women.
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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.
  
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===Impacts of Foot Binding===
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(3) Mohist School
  
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====Harms on Women====
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On World Peace
  
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The most direct danger to women from foot-binding is the physical damage it causes. The most common problem with bound feet was infection. Despite the amount of care taken in regularly trimming the toenails, they would often in-grow, becoming infected and causing injuries to the toes. Sometimes, for this reason, the girl's toenails would be peeled back and removed altogether. The tightness of the binding meant that the circulation in the feet was faulty, and the circulation to the toes was almost cut off, so any injuries to the toes were unlikely to heal and were likely to gradually worsen and lead to infected toes and rotting flesh. The necrosis of the flesh would also initially give off a foul odor, and, later, the smell may have come from various microorganisms that colonized the folds. (Fraser 2005, 1) Most of the women receiving treatment did not go out often and were disabled. (Gerry 1996, 999)
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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)
  
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At the beginning of the binding, many of the foot bones would remain broken, often for years. However, as the girl grew older, the bones would begin to heal. Even after the foot bones had healed, they were prone to rebreaking repeatedly, especially when the girl was in her teenage years and her feet were still soft. Bones in the girls' feet would often be deliberately broken again in order to further change the size or shape of the feet. This was especially the case with the toes, as small toes were especially desirable. (Cummings 1997, 1677) Older women were more likely to break hips and other bones in falls, since they could not balance securely on their feet, and were less able to rise to their feet from a sitting position. (Cummings 1997, 1678) Other issues that may have arisen from foot binding included paralysis and muscular atrophy. (DeMello 2007, 116)
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(4) the School of Legalists
  
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Foot binding is often seen by feminists as an oppressive practice against women who were victims of a sexist culture. It is also widely seen as a form of violence against women. Foot binding causes women to suffer torture and pain for no reason. It prevents women from participating in social work and interferes with their social activities.
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On Legislation
  
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====Social Impact====
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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)
  
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Foot binding not only seriously affects the normal development of women's feet and makes people form a deformed aesthetic mentality. Foot binding also reinforced the concept of male superiority and inferiority of women, which contributed to the stability of the patriarchal feudal system and increased the confinement and bondage of women.
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On Administration of Justice
  
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In addition, foot-binding has reduced women's motivation to engage in dance and sports. For example, Korea and Japan have continued to develop their dances after the introduction of the art of dance in China. In contrast, the development of dance in China has become more and more stagnant with the development of foot binding.
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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)
  
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===Similar Practice in Other Countries===
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(5) the School of Military Strategists
  
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====Brass Coils in Kayan People (Myanmar)====
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On National Defense
  
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[[File:PHX-5.jpg]]                      [[File:PHX-6.jpg]]
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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)
  
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Women of the Kayan tribes identify themselves by their forms of dress. Women of the Kayan Lahwi tribe are well known for wearing neck rings, brass coils that are placed around the neck, appearing to lengthen it. These women who wear the coils have only three chances to take it off in their lifetime: marriage, childbirth, and death.
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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)
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Girls first start to wear rings when they are around 5 years old. Over the years, the coil is replaced by a longer one and more turns are added. The weight of the brass pushes the collar bone down and compresses the rib cage. The neck itself is not lengthened; the appearance of a stretched neck is created by the deformation of the clavicle. (Keshishian 1979, 798)
 
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Many ideas regarding why the coils are worn have been suggested. Anthropologists have hypothesized that the rings protected women from becoming slaves, making them less attractive to other tribes. It has also been theorized that the coils originate from the desire to look more attractive by exaggerating sexual dimorphism, as women have more slender necks than men.
 
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The coil, once on, is seldom removed, as the coiling and uncoiling is a lengthy procedure. It is usually only removed to be replaced by a new or longer coil. The muscles covered by the coil become weakened. Many women have removed the rings for medical examinations. Most women prefer to wear the rings once their clavicle has been lowered, as the area of the neck and collarbone often becomes bruised and discolored. Additionally, the collar feels like an integral part of the body after ten or more years of continuous wear.
 
  
 
===Conclusion===
 
===Conclusion===
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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.
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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.
  
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In general, foot binding is a custom that has been passed down in China for many years. Although it may seem far away from us, such a small custom can give us contemporary people an insight into the history of previous times. Although the history of foot-binding is a thing of the past, today it is even more important to learn a lesson from such important history, such as the need to protect women’s rights and maintain a healthy social climate. History brings us experience and lessons, and we need to learn from it, face up to it, reflect on our lives today and make efforts for a better society, or even a better world.
+
===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===
 
  
−
Iron lotus铁莲
+
===Terms and Expressions===
 +
the Pre-Qin philosophy 先秦哲学
  
−
Silver lotus银莲
+
the Study of Confucian Classics in the Han Dynasty 汉代经学
  
−
Gold lotus金莲
+
the Metaphysics of the Wei and Jin Dynasties 魏晋玄学
  
−
Emperor Yang of Sui 隋炀帝
+
the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学
  
−
Wu Yueniang (the Moon Lady) 吴月娘
+
Neo-Confucianism in the Song and Ming Dynasties 宋明理学
  
−
The Five Dynasties and Ten Kingdoms period 五代十国
+
the Practical Thought in the Ming and Qing Dynasties 明清实学
  
−
Yao Niang 窅娘
+
Textual Studies in the late Qing Dynasty 乾嘉朴学
  
−
Emperor Li Yu of the Southern Tang 南唐后主李煜
+
the School of Legalists 法家
  
−
Che Ruoshui 车若水
+
the School of Logicians 名家
  
−
Zhang Bangji 张邦基
+
the School of Military Strategists 战略家
  
−
Princess Roufu 柔福帝姬（柔福公主）
+
the Yin-Yang School 阴阳家
  
−
Emperor Huizong of Song 宋徽宗
+
the School of Political Strategists 纵横家
  
−
Cao Yuanchong 曹元宠
+
the Eclectics 杂家
  
−
Xining period (1068-1077) 熙宁年间
+
the School of Agriculturists 农家
  
−
Yuanfeng period (1078-1085) 元丰年间
+
"Universal Love" 兼爱
  
−
Xuanhe period (1119-1125) 宣和年间
+
"Against Aggression" 非攻
  
−
Fengchuang Xiaodu 《枫窗小牍》
+
"Respecting the Virtuous" 尚贤
  
−
Xuande Residence 宣德府
+
“Identifying with the Superior” 尚同
  
−
Zhengde Emperor 明武宗
+
"The Will of Heaven" 天志
  
−
Eight-legged essay八股文
+
"On Ghosts" 明鬼
  
−
Kangxi period 康熙年间
+
"Against Fatalism" 非命
  
−
The anti-footbinding movement 天足运动
+
"Against Music" 非乐
  
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Natural Foot Society (Tianzu Hui, literally Heavenly Foot Society) 天足会
+
"Simplicity in Funerals" 节葬
  
−
Empress Dowager Cixi 慈禧太后
+
"Saving Expenditures" 节用
−
 
 
−
Zhiqiang Shoe Factory 志强鞋厂
 
−
 
 
−
Lotus shoes 缠足鞋
 
−
 
 
−
Shi Jin 试紧
 
−
 
 
−
Shi Chan 试缠
 
−
 
 
−
Guo Jian 裹尖
 
−
 
 
−
Guo Shou 裹瘦
 
−
 
 
−
Guo Wan 裹弯
 
−
 
 
−
“Flower bowl” shoes 花盆鞋
 
−
 
 
−
“Horse-hoof” shoes 马蹄鞋
 
−
 
 
−
Non-banner women 非八旗女子
 
−
 
 
−
cherry-like small mouths 樱桃小嘴
 
−
 
 
−
small and heart-shaped face 瓜子脸
 
−
 
 
−
willow-like slender waist 杨柳细腰
 
−
 
 
−
The Peacock Flies Southeast 孔雀东南飞
 
−
 
 
−
Kayan people巴东族
 
−
 
 
−
Brass Coils 铜圈
 
  
 
===Questions===
 
===Questions===
 +
1. When did traditional Chinese philosophy take shape?
  
−
(1)According to the size of the foot, how many types of foot binding can be classified?
+
2. What are the most influential schools of thought in the Pre-Qin period?
  
−
(2)When was the heyday of foot binding?
+
3. What is the core of Mozi's thought?
−
 
 
−
(3)How many major steps are there in foot wrapping?
 
−
 
 
−
(4)What are the effects of foot binding?
 
−
 
 
−
(5)What is the similar practice as foot-binding in other countries?
 
  
 
===Answers===
 
===Answers===
 +
1. At the end of the Spring and Autumn Period.
  
−
(1)Three. The different sizes of feet are different levels of “lotus”. There are iron lotus (longer than four inches), silver lotus (about four inches), and silver lotus (shorter than three inches).  
+
2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.
  
−
(2)In the Qing Dynasty.
+
3. Universal Love.
  
−
(3)Five. They are Shi Chan, Shi Jin, Guo Jian, Guo Shou, and Guo Wan.
+
==英语笔译 童略雅 Tong Lueya 202170081595==
  
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(4)Foot-binding brings great physical and social harm to women, and also gives rise to aberrant aesthetics in society.
+
<center>'''A Brief Analysis of the Influence of Artificial Intelligence on Translators'''</center>
  
−
(5)Brass Coils in Kayan people (Myanmar)
+
<center>Tong Lueya</center>
  
−
===References===
+
===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.
  
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[1] 高洪兴．缠足史：上海文艺出版社，1995:1-2
+
===Key words===
 +
Artificial intelligence; translator; influence; machine translation
  
−
[2] Dorothy Ko (2002). Every Step a Lotus: Shoes for Bound Feet. University of California Press. p. 42. ISBN 978-0-520-23284-6.
+
===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.
  
−
[3] Victoria Pitts-Taylor, ed. (2008). Cultural Encyclopedia of the Body. Greenwood. p. 203. ISBN 978-0-313-34145-8.
+
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.
  
−
[4] 高洪兴．缠足史：上海文艺出版社，1995:16
+
===2.Introduction of the Development of AI and Translation Technology===
 +
'''2.1 The Development of AI'''
  
−
[5] Dorothy Ko (2008). Cinderella's Sisters: A Revisionist History of Footbinding. University of California Press. pp. 111–115. ISBN 978-0-520-25390-2.
+
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).  
  
−
[6] Morris, Ian (2011). Why the West Rules - For Now: The Patterns of History, and What They Reveal About the Future. McClelland & Stewart. p. 424. ISBN 978-1-55199-581-6.
+
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).
  
−
[7] 高洪兴．缠足史：上海文艺出版社，1995:18
+
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).
  
−
[8] Vincent Yu-Chung Shih; Yu-chung Shi (1968). The Taiping Ideology: Its Sources, Interpretations, and Influences. University of Washington Press. pp. 27–29.
+
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).
  
−
[9] Mackie, Gerry (1996). “Ending Footbinding and Infibulation: A Convention Account”. American Sociological Review. 61 (6): 999–1017.
+
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).
  
−
[10] Ko, Dorothy (2007). Cinderella's Sisters: A Revisionist History of Footbinding. University of California Press. pp. 14–17.
+
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.
  
−
[11] Whitefield, Brent (2008). “The Tian Zu Hui (Natural Foot Society): Christian Women in China and the Fight against Footbinding”. Southeast Review of Asian Studies. 30: 203–12.
+
'''2.2 The Development of Translation Technology'''
  
−
[12] Hershatter, Gail (2019). Women and China's Revolutions. Lanham: Rowman & Littlefield. p. 67.
+
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) .
  
−
[13] Hershatter, Gail (2019). Women and China's Revolution. Lanham, MD: Rowman & Littlefield. pp. 67–68. ISBN 978-1-4422-1570-2.
+
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).
  
−
[14] Mary White Stewart (27 January 2014). Ordinary Violence: Everyday Assaults against Women Worldwide. Praeger. pp. 4237–428. ISBN 978-1-4408-2937-6.
+
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).
  
−
[15] Mary White Stewart (27 January 2014). Ordinary Violence: Everyday Assaults against Women Worldwide. Praeger. pp. 4237–428. ISBN 978-1-4408-2937-6.
+
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.
  
−
[16] Ko, Dorothy (2008). Cinderella's Sisters: A Revisionist History of Footbinding. University of California Press. p. 9. ISBN 978-0-520-25390-2.
+
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).
  
−
[17] Mackie, Gerry (1996). “Ending Footbinding and Infibulation: A Convention Account”. American Sociological Review. 61 (6): 999–1017.
+
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).
  
−
[18] Elliott, Mark C. (2001). The Manchu Way: the Eight Banners and Ethnic Identity in Late Imperial China. Stanford, California: Stanford University Press. pp. 246–249.
+
'''2.3 Application of Artificial Intelligence in Machine Translation'''
  
−
[19] Elliott, Mark C. (2001). The Manchu Way: the Eight Banners and Ethnic Identity in Late Imperial China. Stanford, California: Stanford University Press. pp. 246–249.
+
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.  
  
−
[20] 高洪兴．缠足史：上海文艺出版社，1995：86-89
+
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).
  
−
[21] Hershatter, Gail (2019). Women and China's Revolutions. Rowman & Littlefield. p. 45.
+
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).  
  
−
[22] Bossen, Laurel; Xurui, Wang; Brown, Melissa J.; Gates, Hill (2011). “Feet and Fabrication: Footbinding and Early Twentieth-Century Rural Women's Labor in Shaanxi”. Modern China. 37 (4): 347–383
+
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.
  
−
[23] Gates, Hill (2001). “Footloose in Fujian: Economic Correlates of Footbinding”. Comparative Studies in Society and History. 43 (1): 130–148.
+
===3.The Influence of AI on Translators===
  
−
[24] Newham, Fraser (21 March 2005). "The ties that bind". The Guardian.
+
'''3.1 Positive Influence'''
  
−
[25] Mackie, Gerry (1996). “Ending Footbinding and Infibulation: A Convention Account”. American Sociological Review. 61 (6): 999–1017.
+
'''3.1.1 Supplement Human Translation to Improve Translation Efficiency'''
  
−
[26] Cummings, S. R.; Ling, X.; Stone, K. (1997). "Consequences of foot binding among older women in Beijing, China". American Journal of Public Health. 87 (10): 1677–1679.
+
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).
  
−
[27] Cummings, S. & Stone, K. (1997) "Consequences of Foot Binding Among Older Women in Beijing China", in: American Journal of Public Health EBSCO Host. October 1997
+
'''3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation'''
  
−
[28] Margo DeMello (2007). Encyclopedia of Body Adornment. Greenwood Press. pp. 116–117.
+
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).
  
−
[29] Keshishian, J.M. (1979), Anatomy of a Burmese Beauty Secret (155.6 ed.), Washington: National Geographic, pp. 798–801
+
'''3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted'''
  
−
[30] 高彦颐, 苗延威. 缠足:“金莲崇拜”盛极而衰的演变[M]. 江苏人民出版社, 2009.
+
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).
  
−
[31] 李凤飞, 暴鸿昌. 中国妇女缠足与反缠足的历史考察[J]. 学习与探索, 1997(3):8.
+
'''3.2 Negative Influence'''
  
−
[32] 徐海燕. 悠悠千载一金莲:中国的缠足文化[M]. 辽宁人民出版社, 2000.
+
'''3.2.1 Declining Demand for Translators'''
  
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[33] 谢凤华,张学武. 中国妇女缠足放足探析[J]. 社会科学论坛(12):46-48.
+
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).
  
−
==英语口译 时友洁 Shi Youjie 202170081624==
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'''3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence'''
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<center>'''Makeup Revolution in Ancient China'''</center>
 
  
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<center>Shi Youjie</center>
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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).
  
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===Introduction===
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'''3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software'''
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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.
 
  
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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.
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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).
  
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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.
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===4.Suggestions to Translators ===
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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:
  
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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.
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'''4.1 Proficient in Translation Technology'''
  
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This paper will focus on makeup preferences in four major times: the Western Han and Eastern Han Dynasties,the Wei, Jin, Northern and Southern 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.
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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).
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===Han Dynasty===
 
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The Han Dynasty was the longest dynasty in China after the Qin dynasty, lasting 405 years. While the Qin Dynasty completed the political unification of China with its power, the Han Dynasty completed the cultural unification of China with its ideas and wisdom. It was during this period that the Han nation was formed and the essence of Han culture was established. In the early Han dynasty, the recuperation policy was followed by the outstanding reign of Emperor Wu of Han, who not only made the Han dynasty socially stable and peaceful, but also rich in all kinds of products; and in military trade, expanding the territory, pacifying the Xiongnu in the north and the Southern Yue in the south, opening up the land Silk Road; and moreover, opening up the door to maritime trade in the south, greatly expanding the Han dynasty's foreign trade. This created the objective conditions for the abundance of raw materials for facial make-up, and make-up products such as lead powder, rouge and synthetic fragrances became widespread in this era. It was during this period that the aesthetic view of Chinese make-up took shape. The aesthetics of "simplicity and simplicity", "great beauty" and "modesty and gentleness"were pursued during this period. Besides, "dismissing the hundred schools and respecting only Confucianism", "meekness and softness" and "respectful and submissive" and other ideologies of this time all contributed to the preference of make-up.
 
  
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There was also another reason for the Han Dynasty's preference for simple make-up. In the early Han Dynasty, women paid much attention to their inner maintenance in order to reveal their true beauty. Out of this ideology, coupled with the economic depression of the early Han Dynasty, most of the Western Han makeup was light and elegant, demonstrating the pursuit of nature, which also laid the foundation for the makeup of the mid and late Han Dynasty.
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'''4.2 Correct Values and Moral Sense'''
  
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Eyebrow make-up:
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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).
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The Han dynasty is a woman's feminine and weak beauty, so although the Western Han dynasty was strong in the middle of the country, expanding its borders, the emergence of heroic "distant mountain eyebrows", but the long, thin eyebrows, and over time, the eyebrows are getting longer and longer, long eyebrows prevailed for a while. The slender moth eyebrow remained the mainstay of ancient Chinese women's eyebrow make-up.
 
  
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Face makeup：
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'''4.3 Keep Pace With the Times'''
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"白妆" (White make-up) and "红妆"(Red make-up): Han Dynasty society advocates women's complexion to white for beauty, and especially in the Western Han Dynasty, the standard of beauty is slender and white skin. Thus this era, white make-up and red make-up should be distinguished from each other, as one is plain make-up, the other is graceful and luxurious make-up. This paper later will have more detailed introduction to prevalence of these two types of make-up.
 
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During the Han Dynasty, "病弱妆"(sickly make-up) was popular, with women dressing themselves in a soft and slender manner to show their morbid beauty. One type of make-up represented is the "愁眉啼妆"(sad eyebrows and crying make-up): the eyebrows are painted downwards with  powder, and under the eyes with white dye to show the tear marks.
 
  
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"面靥"(dimple make-up): it refers to a type of make-up generally applied to the dimples on both sides of a woman's face in ancient times. It was originally used by concubines in the palace as a marker, similar to the function of an alarm. A red dot on the cheek meant that the woman was pregnant or menstruating and could not perform conjugal acts. Originally it was only a type of make-up in the palace, while later people found that the make-up made one look charming, which increased the popularity of this make-up among the people.
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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.
  
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The face is also decorated with"花钿"(flower inlay) and "额黄"(yellow forehead make-up). Flower inlay is a general term for thin pieces of ornamentation that can be attached to the face. With the change of dynasties and the continuous development of social economy, many new styles have emerged since the Han Dynasty. The yellow forehead make-up refers to the color yellow painted on the forehead. This type of make-up may seem strange to modern people, but it was very popular for a long time in ancient times, as is related to the ancient Chinese folk belief in Buddhism.
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'''4.4 Leveraging Artificial Intelligence to Lead the Way in Translation'''
  
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Lip make-up:
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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).
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The Han Dynasty lip make-up preference was based on a small mouth. In Confucianism's "four virtues" of women, "women's words" ranked second in terms of importance. During the Han Dynasty, people believed that women's mouths should be small, pleasing to the eye. This is why from the relative record, the lips of Han women were red and small. It was not common for women to be born with small mouths, so brightly colored, malleable lipstick was often available. A little bit of lipstick could instantly turn a large mouth into a small one, so in ancient times the use of lipstick to beautify the lips was known as "点唇"(lip-dotting). There are two main steps in the lip make-up in Han Dynasty: firstly, when applying makeup powder, the lips are applied together with white color, making it better in being dyeing. Then the lips were re-dyed with lip gloss.  
 
  
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===Wei, Jin, Southern and Northern Dynasties===
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===5.Conclusion===
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In the history of ancient Chinese make-up, the Wei, Jin, Southern and Northern Dynasties is a beginning era for make-up variety. The make-up trend in the Tang Dynasty actually carries forward  the rich make-up styles of the Wei, Jin, Southern and Northern Dynasties. Some of the abundant relics and manuscripts in the tombs of The Tang Dynasty were well preserved, providing us with rich visual materials for the study of ancient make-up. In fact, without the large number of make-up styles in the Wei, Jin, Southern and Northern Dynasties, the cultural exchange of different ethnic groups like "胡" and "汉"（Hu people and Han people） and the eastward spread of Buddhism in this period, the flourishing make-up of the Tang Dynasty would not have been possible. However, since the time was chaotic and turbulent, and the nobles were not able to well bury the dead, the preserved make-up records are mostly documentary materials, and the image materials are relatively scarce, but if compared with Han Dynasties and previous era, the records remained are incomparable.  
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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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During the Wei, Jin, Southern and Northern Dynasties, due to the division of the regime and the constant change of dynasties, accompanied by large-scale wars, the social economy suffered considerable damage. The centralized and unified empire was gone, and the exchanges and integration between various ethnic groups were more frequent than before, which speed up the ethnic integration and people's emancipation spiritually. The prevailing Confucian belief based on "benevolence" in Han dynasty faced with crisis in this period, and social turmoil brought people a sense of precarious crisis, both pushing the public to rethink the meaning of life, thus leading Wei and Jin thought to metaphysics. Metaphysics made the nobles pay attention to education and demeanor, respect and study people's talent, thinking, appearance, wisdom, etc., which brought "people's awakening". Therefore, in the Wei and Jin Dynasties, people appreciated good nature, and pursued inner wisdom, superb spirit, refined words and deeds, and beautiful appearance. The beautiful appearance exactly reflects the inner wisdom and character of people with inner beauty. The dominant thoughts not only impact female but male, and both sex are in the pursuit of making up. But, no matter how time changes, females are the making-up majority. According to the history book, women at this time show a kind of fairy detachment and beauty with various and limitless make-up.
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===References===
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Feng Zhiwei [冯志伟]. 1999. Machine Translation--From Dream to Reality [J]. ''Chinese Translators Journal'' (4):37-40. [机器翻译——从梦想到现实，《中国翻译》4]
  
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the mainstream make-up are as following:
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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]
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"白妆" (White make-up)：apply face with white powder just as the name indicates, with two cheeks not applying any rouge, and it is often for maids in the palace. This kind of make-up type pursues the beauty of simplicity and elegance, similar to the plain make-up of pre-Qin period.
 
  
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"晕红妆" (flush make-up): apply cheek with rouge or red powder, and the color is tend to be dark.
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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]
  
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"紫妆" (purple make-up)：put on purple powder with brush on face. With the experience of modern make-up, if one' face is yellow, she can cover her face with purple foundation, which is the basic common sense of modern dresser.  
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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.
  
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"徐妃半面妆"(Xu Fei half face make-up): as the name implies, that is, one only has her half of the face decorated, the left and right cheeks of different colors. This method is said to have come from the hands of Xu, the consort of Emperor Yuan of Liang.
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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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"仙蛾妆"(Immortal moth make-up): a kind of eyebrow make-up that two eyebrows are connected. When it comes to the eyebrow make-up, the most popular style in the Wei, Jin and North-South Dynasties is still the Han Dynasty eyebrow make-up, but it has developed on the basis of the Han Dynasty. The type of make-up indicated optimistic, free ad easy style just as the period itself.
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Https://en.wikipedia.org/wiki/Artificial_intelligence.
  
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"额黄"(yellow forehead make-up): it is named after the yellow pigment used to paint the forehead. Its popularity is directly related to the widespread spread of Buddhism in China during the Wei, Jin and Northern Dynasties.
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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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"斜红"(crescent make-up): It is a kind of make-up for both sides of the cheeks and between the eyebrows, mostly shaped like a crescent moon, with a bright red colour, some of which are also deliberately painted in a tattered shape, as if two knife scars, and some with a curling pattern. The custom began in the Three Kingdoms(the kingdom Wei, the Kingdom Shu, the kingdom Wu).
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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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"梅花妆"(The plum blossom make-up): it is a kind of flower inlay and refers to a kind of frontal decoration. A woman with this make-up will wear a plum-shaped flower on her forehead. There is a well-known story behind the make-up. In the South Dynasty, the plum tree in front of the palace was blown by the breeze and a plum blossom fell, which happened to stick to the forehead of the princess and could not be uncovered. So the Empress kept the Princess by her side for a long time and observed it. Three days later, the plum blossom was washed off, but the princess was left with a mark of five petals on her forehead. When the women in the palace saw that the plum blossom mark on the princess's forehead was very beautiful, they all wanted to follow suit, so they cut plum blossoms and put them on their foreheads, and a new beauty art was born,  called "plum blossom make-up".
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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]
  
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"碎妆"( scattered make-up)：The make-up is a kind of make-up that will be painted all over the face. Various patterns and textures are available.  
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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]
  
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===Tang Dynasty===
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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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After the exchange of cultures and the emancipated ideas during the Wei, Jin and North and South Dynasties, ancient Chinese make-up reached its heyday in the Tang Dynasty. The Sui and Tang dynasties saw the end of more than 300 years of division and warfare between various ethnic groups, and the establishment of a unified multi-ethnic state with an unprecedentedly vast territory, with many northern nomads entering the Chinese family. The Hu people began to learn Han culture and were integrated to Han to a certain extent. The Tang dynasty was the climax of feudal civilization in China, not only was the north and south unified and the territory vast, but also politically stable, economically developed and culturally flourishing. As a result, the rulers had great confidence and adopted a policy of opening the country's doors to the world. Chang'an, the capital of the Tang dynasty, was not only a national capital but also the economic and cultural centre of Asia at the time. The Tang Dynasty had close relations with many countries around the world. This contributed to the Tang dynasty's cultural diversity and the boldness of the times. In the field of thought, Confucianism, Taoism and Buddhism were all compatible in the Tang Dynasty, Confucianism and Confucian ritual did not become the ruling ideology and absolute authority. Thus the concept of ritual was relatively indifferent, and women were more relaxed in all aspects. all contributed to the development of a new make-up culture that reached the peak of splendour and grace in the history of ancient Chinese make-up.  
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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]
  
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The most distinctive feature of the Tang dynasty's make-up was the strong Hu style, which was very different from the traditional Han culture's aesthetic of simplicity. The Tang women not only preferred colorful make-up but also wore a variety of face ornaments, which was a far cry from the 'simple and plain' aesthetic norm of restrained make-up established during the Han dynasty. This phenomenon is closely related to the Hu people of the Li Tang dynasty. The nomads lived in a monochromatic environment of grasslands, snow-capped mountains and deserts, and therefore favoured colourful clothing, both to satisfy their psychological and physical need for colour and to facilitate identification from a distance in the wilderness. In addition, nomadic herdsmen had to live on water and grass and were constantly on the move, accumulating wealth not only in the form of sheep and cattle, but also in the form of jewellery, which was easy to carry around and of high value. This is why nomadic people have a natural tendency to dress in a high profile manner, and the demands of life have led them to be more outward looking and more flamboyant in their aesthetics.
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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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Here are the characteristics of the make-up in different periods of the Tang Dynasty.
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Yang Mifen&Feng Zong[杨密芬, 封琮]. 2021. The Accomplishment of Translators in the Age of Artificial Intelligence [J]. Overseas English (11):214-215. [人工智能时代译员应具备的素养，海外英语11]
  
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Early Tang Dynasty:
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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]
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In the early Tang Dynasty, the make-up was quite simple. The style was not that exaggerated and elaborate as women mostly painted willow eyebrows, lightly applied powder, red lips and wore little jewellery. However, make-up was also evolving during this period and became more and more elaborate as the the opening-up deepened. At this time, it was increasingly common to see a false dimple on both sides of the lips, a flower inlay painted on the eyebrows and a crescent-shaped slanting red on both sides of the cheeks, making it the most representative make-up of the Tang Dynasty. The eyebrows became thicker and
 
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broader, and the make-up became heavier and more colourful.  
 
  
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During the Empress Wu Zetian(the only empress of ancient China in the history) taking power, women's make-up became more flamboyant. The eyebrows were sweepingly thick, the blushes expanded from under the eyebrows to the side of the face, and the flower inlay on the forehead was not only shaped in a simple fan shape, but also in a complex pattern of flowers, curly grasses or curly clouds.
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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)]
  
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Glorious age of Tang Dynasty:
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===Terms and Expressions===
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At the outset, Emperor Xuanzong of Tang, who had just become emperor, wished to change the old practice of pursuing extravagant circumstance, so after his accession to the throne, he issued several edicts severely prohibiting the pursuit of extravagant jewellery and embroidery. From the tomb paintings, it can be seen that at this time there was no strong and complex make-up, but a relatively fresh and elegant style, with no red make-up or flowers and slender eyebrows.
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Rule-based translation:基于规则的机器翻译
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However, due to the rich and comfortable economic base and strong national power of the peaceful era, society at the time began to admire opulence and extravagance, and the noblewomen became more and more voluptuous and their preference were towards complexity. In addition, under the influence of Yang Yuhuai, the concubine of Emperor Xuanzong, one of the most beautiful women in Chinese history, the make-up was even more elaborate. There are some bold changes to the make-up. The most striking of these was the shift in 'red make-up', which was applied to the cheeks in such a way that it spread from under the eyebrows to the ear sockets and corners of the face, leaving only the forehead, the bridge of the nose and the chin white, quite exaggerated. There are many depictions of women wearing red make-up in the Tang dynasty, and we can see some of the record from the poems from the famous poet Li Bai.
 
  
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Although eye make-up was not a priority in the Tang dynasty, upper eyeliner, which makes the eyes thin and long, can bee seen at that time, and in some cases eyeline even extended to the hair.
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Statistics-based translation:基于统计的机器翻译
  
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Middle Tang Dynasty:
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Hopfield neural network: 霍普菲尔德神经网络
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During this period the make-up became bizarre. The brow was replaced by the curved eyebrows, which had been "long and thin". The eyebrows were shaved off and re-drawn as "八-character"（八 in English means eight）; instead of applying red powder and white make-up, the face was painted with ochre red; and the lips were painted black like mud. This can also be investigated in Bai Juyi's poems. 
 
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During this period, influenced by the Hu people, the ochre face gained popularity with the forehead, nose, chin, cheeks and other parts of the human face painted in various stripes, dots and blocks of ochre.
 
  
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Later on, this kind of make-up was upgraded to "血晕妆"(bloodstained make-up). Women would paint herself with several horizontal lines above and below her eyes, in addition to her 八-character eyebrows, as if they were bloodstained. This is a reflection of the Tang women's preoccupation with scarred and morbid beauty.
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Blue Blood Lab: 蓝血研究院
  
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Late Tang Dynasty:
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===Questions===
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After the An-Shi Rebellion, the Tang Empire was in a state of turmoil and was plunged into the hardships, and no longer had the strong national power of the past. As the economy waned and society unstable, women's make-up gradually lost the opulence. In paintings of women of the late Tang, such as "Court Ladies Adorning Their Hair With Flowers" and "Han Xizai's Night Feast", the women's make-up was more and more pure and elegant, with a tendency to return to simplicity.
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1. The time of the advent of the first modern computers.
  
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Although the make-up has become plain, the tradition decorating the face with motifs has continued. In the early time of the dynasty, the face decoration was prevalent, but mostly only in the dimples, forehead and cheeks. During the Middle and Late Tang dynasties, the style of decorating the face with flowers intensified, and in the relative records of the Late Tang dynasty, people even put various patterns and colors of flower inlays and flower dimples all over their faces. In addition to the simplest dots, there were also shapes like phoenixes and birds, flowers and plants, bees and butterflies.
+
A. 1950S    B.1960S    C.1940S    D.1970S
−
In terms of lip make-up, the Tang dynasty not only had a wide range of lip colors, including vermilion lips, light lips, dark lips, black lips and colourless lipstick for men. The shape of the lips was even more bizarre.  
 
  
−
===the Song, Yuan, Ming and Qing dynasties===
+
2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )
−
After the Tang Dynasty, the society once again fell into chaos, and when the country was divided, the Han people established the Northern Song Dynasty. During the Northern Song Dynasty, the Song and Ming philosophies (Neo-Confucianism) gradually took their place in the realm of social thought. The idea of "preserving the Divine Principle and eliminating human desires" put forward by the Rationalists originally advocated the use of the universal moral law, the Divine Principle, to overcome those "human desires" that were contrary to moral principles and in excessive pursuit of profit. "In the course of its development, women were forced to wear heavy moral shackles due to a narrow and paranoid understanding of science, especially ethics. The people of the time interpreted gentleman's moral integrity narrowly as a woman's chastity and forced women to observe an extremely harsh chastity. This made the distinction between men and women not only a spiritual one, but also a physical one, limiting women to satisfy desire, especially the sensual pleasure. This was followed by the Yuan, Ming and Qing dynasties, which built on the Song dynasty's philosophy and further constrained women's desires.
 
  
−
Song Dynasty:
+
3. What suggestions to translators? (多选)
−
Although the Northern Song consolidated its internal rule, it was always passive in the face of the powerful Liao, Jin and the western xia regimes. After the Northern Song dynasty, the Southern Song was settled in the south of the Yangtze River and did not think about recovering the Central Plains. The dynasty was shrouded in an atmosphere of depression and grief. Therefore, make-up aesthetic in Song Dynasties returned to the simple style of that of Han Dynasty, but the make-up at this time no longer have the magnificence of Western Han Dynasty, instead presenting a feminine and weak beauty.
 
−
Make-up began to be simplified and refined, with excessive and exaggerated smears no longer being seen. In the face makeup, the Song dynasty is a reversal of the Tang dynasty, and replaced by light, elegant makeup. In terms of eyebrow makeup, the mainstream preference is slender and beautiful moth eyebrows; lip makeup is unlike the Tang dynasty as a variety of shapes, but prefers mouth with a spotted red for the beauty. In the Southern Song Dynasty, the overall style of make-up became more restrained compared to the Northern Song Dynasty. White was the predominant colour in make-up, and rouge was used with increasing restraint. Curved eyebrows, light rouge and cherry lips were basically the typical make-up style of Song women.
 
  
−
The overall style of Song dynasty eyebrow was slender, elegant and dignified, very different from the exaggerated broad eyebrows of the Tang Dynasty. The long moth eyebrows of the Song dynasty were basically a vintage style. In the mid- to late-Song period, there was a type of lip make-up that was painted only on the lower lip.
+
A. Proficient in translation technology
  
−
Plum blossom-shaped inlay remains popular. In the Song dynasty, there were many poems and lyrics about plum make-up, the most famous of which is the poem by the great genius Ouyang Xiu', who writes:in the morning the curtain rolls with light frost, wiping the plum make-up with my hands'.
+
B. Correct values and moral sense
  
−
Yuan Dynasty:
+
C. Keep pace with the times
−
The restraint on women intensified in the Yuan dynasty. Han women in the Yuan dynasty did not make many breakthroughs in their make-up grooming, basically inheriting the Southern Song style of plain make-up and advocating simplicity and elegance.
 
−
However, the women from the northern grasslands, mostly lived a nomadic life with horses. The harsh and dangerous living environment and the mobile lifestyle created a robust and brave, rugged and bold character, very different from the slender, thin and shy Han women of the south. The aesthetics of these ethnic minorities also brought about some distinctive make-up looks. For example, there is a type of make-up called "佛妆"(Buddha make-up), which comes from the Khitan(nomadic minority of ancient China). With this type of make-up, one's face is painted in yellow, as it looks like the face of a golden Buddha. Besides, the red eyebrows and black lips were the complementary of the Buddha-like face.
 
  
−
Ming Dynasty:
+
D. Leveraging artificial intelligence to lead the way in translation
−
The Ming Dynasty was the beginning of the extreme monarchical centralization of power in China's feudal dynasties. In the field of thought and culture, the Ming dynasty set a precedent for  clamping down on people's thoughts and speech with harsh laws that lasted for nearly six hundred years in the Ming and Qing empires. It had an extremely negative impact on society. During the Ming dynasty, women's survival became increasingly difficult and their make-up was naturally became more and more plain, with low brows becoming the first choice for decent women as they were in pursuit of modesty and frugality.
 
  
−
The overall style of the Ming dynasty makeup continued the tradition of the Song dynasty, regarded simplicity and elegance as the beauty, giving up strong and exotic make-up. This was particularly appreciated by the concubines of the emperors and the middle-aged and elderly women. Make-up in this time even approached a style that pursued plain face without make-up. In the Ming dynasty royal portraits, one can see the consorts in their dresses and regular clothes, by and large with white powder on their foreheads, noses and chins, and light rouge from under the eyebrows to the cheeks. The lip color was still applied to make the mouth look smaller, either only being applied to the lower lip or one spot of the lip. Although the flower inlay still exist in institutional records, the portraits show that these decorations common in the Song dynasty were basically no longer used by the imperial concubines of the Ming dynasty. Compared to the Song dynasty, the faces of the upper-class women of the Ming dynasty were more plain and their expressions more modest.
+
4. What positive influence of AI on translators? （多选）
  
−
In terms of eyebrow make-up, Ming women catered to the aesthetic preferences of men, so they sought to extreme feminine charm and beauty. Most of the eyebrows painted by Ming women were slender and curved, with only variations in length and depth, which could particularly bring out the softness and femininity of women.
+
A.  Supplement human translation to improve translation efficiency
  
−
The Qing Dynasty:
+
B. Increase the human translator’s leisure time to explore other areas of translation
−
The Qing Dynasty was a feudal dynasty established by the Manchus, a minority group in the north-east of China, and the last great unified feudal dynasty in Chinese history. The make-up of Han Chinese women in the Qing dynasty continued the tradition of the Ming dynasty, maintaining a dignified image with low brows. Under the influence of this social climate, the make-up of Qing women became more and more simplified, and even the face ornaments that had been popular for thousands of years became less and less common. Of course, as the Manchurians and Han people lived together for a long time, dress and make-up were bound to influence or integrate with each other. By the end of the Qing Dynasty, the aesthetics of the Western world had been introduced to the Qing Dynasty, and tradition and innovation complemented each other, so that the make-up of women in the late Qing Dynasty even showed a slight Western style. Traditional Chinese make-up methods were gradually phased out and Western make-up techniques became popular.
 
  
−
The Qing Dynasty had a policy of non-intermarriage between Manchurians and Han people, and the selection of emperor' concubines was only available to eight Banners(the noble family of Manchu). Therefore, the make-up of women in the forbidden city basically represented the whole preference of Manchu women. In the early Qing Dynasty, most of the concubines were plain-faced, and the nobility of their status was mainly reflected in their gorgeous clothes and crowns. On the other hand, The Han women, restricted by the morals, also followed the same plain-faced make-up since the Ming Dynasty.
+
C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted
  
−
It is worth noting that in the late Qing Dynasty, with the transmission of Western culture, Western-style lip make-up style that represented by full and red lip began to be popular, and became widely accepted in the the Republic of China. By this time, the small lip make-up was gradually declining.
+
===Answers===
 +
1. A
  
−
===Conclusion===
+
2. √
  
−
===References===
+
3. ABCD
  
−
===Terms and expressions===
+
4. ABC
−
病弱妆(sickly make-up): women dress themselves in a soft and slender manner to show their morbid beauty.
 
  
−
愁眉啼妆(sad eyebrows and crying make-up): the eyebrows are painted downwards with  powder, and under the eyes with white dye to show the tear marks.
+
==英语笔译 庹树梅 Tuo Shumei 202170081596==
 +
<center>'''Translation and Dissemination of Chinese Fairy Tales in the English-speaking World'''</center>
  
−
面靥(dimple make-up): it refers to a type of make-up generally applied to the dimples on both sides of a woman's face in ancient times.
+
<center>Tuo Shumei</center>
  
−
花钿(flower inlay): Flower inlay is a general term for thin pieces of ornamentation that can be attached to the face.
+
===Abstract===
  
−
点唇(lip-dotting): applying lipsticks in a spotted way on the lip.
+
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.
−
白妆(White make-up)：apply face with white powder with two cheeks not applying any rouge.
+
===Key words===
−
 
+
Chinese Fairy Tales； Translation and Dissemination;
−
晕红妆 (flush make-up): apply cheek with rouge or red powder, and the color is tend to be dark.
 
−
 
 
−
紫妆(purple make-up)：put on purple powder with brush on face.
 
−
 
 
−
徐妃半面妆(Xu Fei half face make-up): as the name implies, that is, one only has her half of the face decorated, the left and right cheeks of different colors.  
 
−
 
 
−
仙蛾妆(Immortal moth make-up): a kind of eyebrow make-up that two eyebrows are connected.
 
−
 
 
−
额黄(yellow forehead make-up): it is named after the yellow pigment used to paint the forehead.  
 
−
 
 
−
斜红(crescent make-up): It is a kind of make-up for both sides of the cheeks and between the eyebrows, mostly shaped like a crescent moon, with a bright red colour, some of which are also deliberately painted in a tattered shape, as if two knife scars, and some with a curling pattern.  
 
−
 
 
−
梅花妆(The plum blossom make-up): it is a kind of flower inlay and refers to a kind of frontal decoration.  
 
−
 
 
−
碎妆( scattered make-up)：The make-up is a kind of make-up that will be painted all over the face. Various patterns and textures are available.  
 
−
 
 
−
胡人（Hu people）
 
−
 
 
−
 
 
−
===Questions===
 
−
 
 
−
===Answers===
 
−
 
 
−
==英语口译 伍佳惠 Wu Jiahui 202170081625==
 
−
 
 
−
<center>'''Chinese Dragon Culture'''</center>
 
−
 
 
−
<center>Wu Jiahui</center>
 
  
 
===Introduction===
 
===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 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.
−
 
 
−
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.
 
−
 
 
−
===Origin of the Dragon===
 
−
 
 
−
3000 B.C. The origin of the dragon image has been variously described as being derived from snakes, crocodiles, pigs, etc. There are also theories that the earliest dragons were lightning bolts in the sky when it rained. Most experts now concur that the dragon is a totem complex with a snake as the main body, with the head of a pig, the body of a snake, the horns of a deer, the whiskers of a sheep, the ears of a cow, the scales of a fish, and the claws of an eagle.
 
−
 
 
−
In ancient clan societies, the Yellow River Basin’s Huaxia (the old name for the Han Chinese), who used the snake as their totem, defeated other clans by absorbing their totems and combining them into the Dragon Totem. For a very long time, paleontologists held the view that the horned dragon was a fictional image of ancient ancestors, existing only in myths and legends, and there was no animal in real life. In 1987, a large tomb of the early Yangshao culture was excavated in Henan province, and a dragon made of mussel shells was unearthed beside the male tomb owner, which is the earliest dragon found so far, more than 6,000 years ago.
 
−
 
 
−
===Cultural Connotations of the Dragon===
 
−
 
 
−
The dragon is a special animal in Chinese culture, often used to symbolize good fortune, and is one of the most representative traditional cultures of the Chinese and other East Asian nations. Chinese culture has a long history, and there are many cultural meanings associated with dragons. Nowadays, dragon culture has permeated into every aspect of our society and culture.
 
−
 
 
−
3.1 Cultural Connotations of Dragon in Festivals
 
−
 
 
−
In festival culture, the “dragon” is frequently interpreted to stand for gods who control the weather, including clouds and rain, as well as blessings and misfortunes. The Dragon Boat Festival and the Lantern Festival both frequently feature dragon imagery. The events of the two festivals are vibrant, filled with ethnic flair, and have a strong local flavor.
 
−
 
 
−
At the Lantern Festival, people will have dragon dancing. The dragon’s body will be bound with bamboo into a spherical dragon shape, with each piece connected, and covered with a sizable red cloth decorated with dragon scales. Someone holds the pole every five or six feet, and it has a head-to-tail length of more than ten feet. A person in the front of the dragon is holding a pole, and a large ball is set up at the top of the pole to serve as a guide. The enormous ball swings from front to back as the dragon dances, and the dragon’s head assumes the shape of a grasping ball, causing the dragon’s body to wander and fly. Additionally, they dressed nicely in silk clothing. With the rapid development of modern society, dragon dance has gradually expanded from folk activities to the scope of school sports and competitive sports, and many colleges and universities have taken dragon dance as the opening performance of their sports meeting.
 
−
 
 
−
At the Dragon Boat Festival, one of the customs in China is “dragon boat racing”. The Dragon Boat Festival has been referred to as “the festival of dragons” by Mr. Wen Yiduo. Dragon boat racing is a form of sacrifice to the gods to pray for blessings. In ancient times, the royal dragon boats were extremely luxurious, and the scale of the dragon boat racing was also magnificent. Almost everyone was eager to attend and would arrive in time to watch it, which showed the significance of this activity.
 
−
 
 
−
3.2 Cultural Connotations of Dragon in Myths and Legends
 
−
 
 
−
The dragon is a divinely transformed animal in myths and legends, a symbol of supernatural power. As a worship in primitive Chinese society, the dragon is associated with the struggle of primitive humans with nature. Dragons themselves served as the leaders of the populace in their battle with nature. In primitive society, dragons emerged as a crucial primitive religious belief, which is reflected in the colorful primitive mythology.
 
−
From the pre-Qin period, people began to regard the dragon as an important representative of the leader. The following four statements, in general, are the most representative in the mythology. First, the theory of human-dragon merging. Many people are all depicted as dragons with human bodies or snakes with human faces, such as the creator of the universe, Fuxi, Nuwa, who “made a man out of earth”, Huangdi, who led the people in defeating their enemies and creating material culture, and Shennong, who taught the people how to farm. Second, the dragon is a divine creature of great power. For example, when Yu the Great (大禹) ruled the flood, there was a Ying Long (a kind of winged dragon) that used its tail to divide the areas and point out the route for Yu to divert the flood, and thus came the vast rivers of later times. Third, dragons are human incarnations. For example, Gun (鲧), the father of Yu (the legendary leader of the ancient tribal alliance) did not decay for three years after his death, and later transformed into a yellow dragon. Fourth, dragons are the tools of the gods and men to drive. For example, the ancient Chinese geography masterpiece The Classic of Mountains and Seas said that Yu’s son Qi (启) and the southern god Zhurong (祝融) both ride two dragons.
 
−
 
 
−
As the “progenitor” of ancient mythology, the dragons appearing in The Classic of Mountains and Seas are ancient and have a wide variety. The book mentions dragons of various shapes, and even a ranking of the top ten dragons appeared. In addition to this work, dragons are also mentioned in many other ancient mythological works, such as Different Records, The Investiture of Gods, and Journey to the West, etc. In The Investiture of Gods, it is mentioned that Nezha haunted the sea, killing the young dragon king Ao Bing and pulling out the dragon tendons for his belt, and he also defeated the old dragon king Ao Guang and pulled out his dragon scales. In Journey to the West, the image of “dragon” runs through the whole work, such as Monkey King making trouble in the East China Sea, and the Dragon King Ao Guang was forced to donate their key stand—golden cudgel. It is commonly believed that there are four main dragon kings in mythology, representing each of the four seas. The East Sea (corresponding to the East China Sea), the South Sea (corresponding to the South China Sea), the West Sea (sometimes seen as the Indian Ocean and beyond), and the North Sea (sometimes seen as Lake Baikal). Because of this connection, they were considered to be in charge of water-related weather phenomena. In pre-modern times, many Chinese villages (especially those near rivers and the sea) had temples dedicated to the local Dragon King. In times of drought or flooding, local gentry and government officials used to lead the community in making offerings and performing other religious rituals to appease the dragons to bring rain or prevent the flooding.
 
−
 
 
−
Dragons are further divided into two kinds: good dragons and evil dragons, reflecting the aspirations and grievances of the people. Most of the dragons in myths are good ones, which also symbolize positive meanings, but there are also five major evil dragons, which can also be seen as a counterpoint to the roles of good dragons. These evil dragons may only be killed by only Yuan Shi Tian Zun (the Celestial Venerable of the Primordial Beginning) or Nu Wa (the mother goddess of Chinese mythology). For example, in Journey to the West, the son of the Dragon King of Jinghe River occupies the Blackwater River for evil, and he wanted to eat the flesh of Tang Sanzang when the monk and pupil four were passing through this place, but he was not strong enough and was killed by the son of his first cousin, the Dragon King of the East Sea. There is also the Demon King Jiao, who is sworn in as a brother with Great Sage Equalling Heaven (齐天大圣), called the Great Sage Fuhai. Among the several sworn brothers, he ranks second, and his strength should be comparable to that of the Bull Demon King. He is also a vicious dragon in the water.
 
−
 
 
−
With the development of human society, the image and character of the dragon have become more and more complex. There are rich dragon myths in both the thousands of years-long official history and the oral literature of folklore. The evolution of such stories is revolutionary and epochal, and the changes in dragons reflect the development of human society. Such stories all have an epoch-making and revolutionary evolution, and the changes of the dragon also reflect the development process of human society.
 
−
 
 
−
3.3 Cultural Connotations of Dragon in Architecture
 
−
 
 
−
In the architecture of the Chinese people, we can often find the dragon. Dragons have a magical beauty and therefore have an inseparable relationship with the classical art of architecture in China. Here, the role of the dragon is usually placed on the ridge of the large-scale buildings to avoid something evil in ancient times, guarding the peace of the family, people thus hope for abundant food and clothing, as well as prosperity. For this reason, the homeowners with high or low building grades are decorated with “dragons” on the ridges and horns to ward off evil spirits and show their power and status.
 
−
 
 
−
The dragon culture on the ridge can be traced back to the Han Dynasty. In 1960, the earliest surviving chronological ridge beast was discovered in the suburbs of Sha City, Hubei Province, China. The “Yuanguang First Year” (134 BC) is engraved on the inner wall of a tile-ribbed beast, which is nearly 2,100 years ago. It can be seen that kissing beasts appeared in Chinese architecture, and they were relatively complete at the latest in the Western Han Dynasty. Subsequently, various dynasties have buildings related to dragons, the famous ones are: The Nine-Dragon Wall in Datong, built in 1392, Ming dynasty, Pillar with dragon decoration from the Yingzao Fashi, Song dynasty, Dragon column remains, Jin dynasty (1115–1234), Column with dragon design at Temple of Confucius, Qufu, constructed in 1730, Qing dynasty, Dragon columns at the Temple of Confucius, Qufu, Stone relief of dragons between a flight of stairs in the Forbidden City, Dragon symbols on the eaves-tiles of the Forbidden City, etc.
 
−
 
 
−
In ancient royal palaces, pavilions, jade inscriptions, as well as the caisson and ceilings of some ancient buildings, there are countless patterns and carvings using the image of the dragon. According to ancient legends, the decoration of “dragon-sniffed beasts” on the roofs of palaces and temples can avoid fire and drive away evil spirits. At first, it was not in the shape of a dragon, but was gradually formed into animal-shaped ridges from simple warped protrusions, some in the shape of birds, and more in the shape of fish and dragons. The earliest records can be traced back to the Zhou Dynasty. There are such decorations on both ends of the roof of the Zhou Wangcheng map. The shape of the bird evolved into the tail of an owl (it is said to be a divine object that can extinguish fires in the sea), and in the middle or late Tang Dynasty, there was an owl kiss that swallowed the ridge. After the Song Dynasty, the number of dragon-shaped kissing beasts increased, and it was very common in the Qing Dynasty. The surface was decorated with dragon patterns and four claws were flying into the air. The dragon’s head glared angrily and swallowed the ridge, with a sword stuck on the ridge. The artistic image was perfect, called “positive kiss”, “dragon kiss” and “big kiss”. On the vertical ridges other than the main ridge, animal heads are often used on the ridges. These animal heads look out in the direction of the ridges, so they are famous as beasts. The use of snout beasts has gradually formed a stricter customization and stricter pattern.
 
−
In addition, at the two ends of the roof of the ancient buildings in our country, there is a raised dragon head, which spit out a zigzag metal tongue and stretched out to the sky, and the back root is connected with a thin wire, which goes straight to the ground. Such a wonderful device, in the event of a lightning strike, the current will descend from the dragon tongue to the ground, acting as a lightning rod. According to textual research, buildings in my country during the Three Kingdoms and Northern and Southern Dynasties once had this kind of “dragon’s tongue”. At that time, there were many temples and ancient pagodas like forests in the land of Shenzhou. There were “four hundred and eighty temples in the Southern Dynasties, how many towers were in mist and rain”, but the records of being struck by lightning were rare. Of course, it is not the blessing of the gods, but the magical protection of the “dragon’s tongue”.
 
  
−
With the changes of the times, even today, people can still see the “dragon culture” displayed on the newly built antique buildings. Today's dragon culture on the ridge is not only for “avoiding evil spirits”; it has also become a symbol of the Chinese nation (at home and abroad, any house decorated with "dragon to avoid evil" must be a Chinese house), and it is the soul of the nation. The Panlong on Tiananmen Square, the Yunlong Stone Steps behind the Palace of Preserving Harmony in the Forbidden City, the Nine Dragons Wall in Beihai, the Feilong Danbi in Beijing Confucius Temple, the Yunlong Stone Pillar in Qufu Confucius Temple, the Panlong stone carvings on the railings of Zhaozhou Bridge in Sui Dynasty, the Sima of Northern Wei Dynasty The dragon pillar foundation of the Golden Dragon Tomb, etc., are all famous historical and ancient architectural relics related to the image of the dragon. These dragon carvings are either brightly colored and vividly shaped, or round and straight, with magnificent momentum. Some are floating on the “waves”, and some are galloping between the “sea of clouds”. Up or down, lifelike. It is indeed a masterpiece of historical architectural relics of the motherland, and a wonderful work in the treasure house of architectural art. It is an artistic masterpiece created by those folk art masters who have not left their names.
+
===Translation Status and Strategie===
  
−
3.4 Cultural Connotations of Dragon in Clothing
+
2.1Translation Status
  
−
Since the Han Dynasty, with the increasing sanctification of dragons, people were also keen to display dragon culture on their clothing. Here, the dragon was a symbol of power, nobility, and honor.
+
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.
  
−
The dragon has become one of the most striking creatures, judging from the spoons decorated with images of dragons during the Xia Dynasty and the garments decorated with dragon patterns during the Zhou Dynasty. Later in the Song and Yuan dynasties, the dragon became a symbol of divine and imperial power. Later in the Song and Yuan dynasties, the dragon became a symbol of divine and imperial power. The supreme ruler, called “the True Dragon, Son of Heaven”, wore a dragon robe, sat on a dragon chair, reclined on a dragon bed, and even the throne of their place was also called the “dragon seat”, which symbolized the elevated status of the dragon. Dragons and phoenixes were traditionally reserved for the emperor and the empress in ancient times. The dragon pattern was a decoration on ancient costumes, and as the status of the dragon rose, the use of the dragon pattern was gradually restricted.
+
2.2 Translation Strategies
−
   
 
−
The dragon robe is the emperor’s dress, and it is also named “Long Gun” because of the embroidered dragon pattern on the dress. The dragon pattern on the dragon robe has changed over the generations. During the Qing Dynasty, the emperor’s special five-clawed dragon and the king’s special four-clawed dragon were called pythons at that time. The emperor’s robes were embroidered with nine dragons. The ancient emperors were deeply influenced by I Ching or Yi Jing (, and they advocated the “nine and five respects”. "Easy Gan" also records that "Nine Five, the flying dragon is in the sky, and the benefit is seen by adults". This reflects a very high state. That’s why the emperor uses the numbers nine and five for all things, which is a manifestation of a high degree of concentration of power.
 
  
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The significance of the dragon pattern on ancient costumes is the symbol of power. The dragon and the dragon pattern will have an affinity, which also gives the dragon pattern an artistic conception and achieves a realm of “the unity of heaven and humanity”. Moreover, the smooth lines of the dragon pattern will reflect a kind of beauty of lines and a charm. The ancient emperors showed their solemn status and majesty through the dragon pattern on their clothes.
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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.
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We are a country with many ethnic minorities and have various kinds of minority costumes. In addition to the Han Ethnic Group, other Ethnic Groups such as the Miao, Yi, Dong, and Bai all believe in the Dragon Totem. The Miao people will embroider dragon patterns on the brim of their hats and belts, as well as on their silver jewelry. In the Wa Ethnic Group, some men with noble status will also wear gold embroidered dragon clothes. There are also silver horns worn by women in noble areas on their heads as a symbol of dragon horns. There are also silver horns worn on the heads of women in noble regions as a symbol of dragon horns. The dragon patterns on these folk costumes are deformed and exaggerated dragon patterns. This creative approach does not limit the traditional shape of the dragon in terms of space and image. The folk costumes of ethnic minorities also have dragon totems, which hold a good aspiration of people, because they consider the dragon totems as the embodiment of nobility and spirituality.
 
  
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The dragon costume shows Chinese beauty, and its aesthetic value is worth exploring.
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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.
  
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===Differences Between Chinese Dragons and Western Dragons===
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===Dissemination Status and Strategies===
  
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In Chinese, dragon is always used in a good sense (with adjectival restrictions before it is used in a bad aspect such as evil dragon or sinful dragon, distinguishing between dragons in general and their minority), for example, dragon and phoenix refer to people with excellent talents, and spirits of dragon and horse are praised. Dragon and tiger are metaphorical for great heroes. In many idioms there is the word “dragon”, which is almost always used to praise others. In the previous content, we have also mentioned the connotations of dragon culture in various fields. Therefore, it can be seen that the status of “dragon” in the hearts of Chinese people is so noble and perfect. Now, Chinese dragon culture has also penetrated into every aspect of Chinese society. Next, we will focus on the representatives of the image of “dragon” in the Western world, so as to better compare its differences with the Chinese dragon.
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3.1 Dissemination Status
  
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In the Western world, “dragon” is a bad symbol. Dragon represents evil in Western Bible, which is different from the essence of Chinese dragon. After a variety of mythological influences, probably around the 2nd century A.D., Western dragons began to be poisonous, fire-breathing, money-hungry, and with bat-like wings, and later the dragon guarding the treasure in the European national epic Beowulf began to become the standard and concrete image of the Western dragon. And at this time, Christianity, in order to better propaganda, also gradually portrayed the dragon as an evil force, the biblical king of hell Satan turned into a big red dragon with seven heads, each with a crown kind of head, but also like to eat babies. Medieval Europe also saw a large number of stories of dragon slaying, although the story is logically simple, childish and fairy tales, it left a deep impression on people. For example, in the famous story of Saint George and the Dragon in Christianity, it is said that there was an evil dragon in Libya. He ate sheep every day. After eating the sheep, he began to eat people. In the city, it was said that if people converted to Christianity, he would kill the dragon, and people started to convert to Christianity, which is a typical threat and hardcore preaching, and since then, the notoriety of Western dragons has spread further.
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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.
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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.
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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.
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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.
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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
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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.
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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.
  
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The Bible criticizes the devil Satan, saying that “Sadan is the great dragon”, and Satan is the greatest devil, and the abstract semantics of dragon here is the devil. The German word “drache” comes from the Latin “draco” and the Greek “drakon”, both of which mean “snake”. In Western culture, the dragon is seen as an evil creature. It destroys everything, spreads disasters, and is the enemy of all things in the world. In Western folktales, dragons are eventually killed by brave heroes. In Germanic and Norse cultures, Siegfried, the dragon slayer was such a hero. In the German epic The Song of the Nibelungs, he killed a dragon and bathed in its blood, making it invulnerable ever since.
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3.2 Dissemination Strategies
  
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In the early days, the Western dragon was a divine creature or spirit, but as native Western beliefs declined and Christianity flourished, the Western dragon gradually became a demon-like being, giving it a more negative connotation after the Middle Ages. But as time goes by, and as China’s status in the international community grows, the Western world’s perception of the “dragon” has improved, and we Chinese are proud to be the “descendants of the dragon”.
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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.
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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.
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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.
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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
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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.
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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.
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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
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Here the author explains the origins of the book, the basic understanding of Chinese mythology, and the system of the book. After reviewing the foreword, the reader may decide whether to purchase or read the book.
 +
or read it.
  
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===Importance of Chinese Dragon Culture===
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===Improving the translation and dissemination===
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The Chinese dragon culture, which has been up and down for 8,000 years, has a long and profound history. The image of dragons has penetrated into all corners of society, and the influence of dragons has spread to all dynasties and all levels of culture in a colorful way, which shows the importance of dragon culture in China. Generally speaking, the importance of dragon culture is mainly manifested in the following aspects.
 
  
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5.1Important Force of National Unity and Peaceful Reunification
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4.1Ways to Improve the translation
  
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The dragon is a symbol of national unity and peaceful reunification. With its inclusiveness, the dragon culture has brought the Chinese nation together, and it plays an active role in China’s national unity and national reunification as a symbol of China’s peaceful reunification.
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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.
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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.
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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
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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.
  
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The image of “dragon” has been used throughout the Chinese dynasties, which is also one of the symbols of the long history of Chinese culture. Since the establishment of a unified centralized state in Qin, China has been unified throughout the long years of history and the unity has always been the mainstream, although there have been some division. This is because all Chinese ethnic groups have a strong sense of identification with the dragon, creating a strong national cohesion and promoting the unity of all ethnic groups. As time goes by, more and more people are convinced that we are the “descendants of the dragon” and that the reunification of China is the voice of all the Chinese people. After the establishment of the People’s Republic of China, all ethnic groups have prospered and communicated together, and the implementation of regional ethnic autonomy has strongly guaranteed the equality and autonomy rights of ethnic minorities, promoted the development and prosperity of ethnic minorities, and enhanced the centralized unity and wealth of the country. Numerous people have made great contributions to the prosperity of the motherland, which is the solid cornerstone of China’s national unity and ethnic solidarity. Chinese people of all ethnic groups have long been integrated as one because of the same cultural background and a strong sense of national identity. This kind of national unity and friendship created by the same dragon culture and sense of national identity cannot be destroyed by any external force. From here, we can see the great practical significance of the dragon culture, and it also reflects the important role of the dragon culture in the development of the Chinese nation.
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4.2 Ways to improve the dissemination
  
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5.2 Spiritual Pillar of Economic Take-off
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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.
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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.
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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.
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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
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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
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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.
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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.
  
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In the world, it is customary to call China the “Oriental Dragon”. Since the reform and opening up in 1978, this giant dragon has truly awakened. China’s economic take-off depends on reform and opening up. Dragon Culture has played an important role in both and is a spiritual pillar of China’s economic growth.
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===The Significance of their translation and dissemination and in the English-speaking world===
  
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The role of dragon culture in reform is mainly to use its strong cohesive power for the Chinese nation to promote social stability and provide a good environment for reform. For more than two decades, China has made great strides in reform, but has never experienced major social unrest, it is because of the role of the strong cohesive power of dragon culture.
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5.1 the Significance of mythological translation
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The role of Dragon Culture in opening up is mainly to use its strong national cohesion to overseas Chinese to attract these people to invest in the mainland, thereby promoting economic development. These overseas entrepreneurs, who are also the descendants of the Yellow Emperor and the heirs of the Dragon, share the same culture, language, family ties and historical origins as thousands of Chinese people, and they also want to help the economic development and modernization process of their motherland in this way, which further promotes overseas Chinese investment in the Chinese mainland. The belief of “descendants of the dragon” is undoubtedly a great spiritual motivation for overseas Chinese to invest in the Chinese mainland, and provides a constant impetus for China’s strong development momentum.
 
  
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China’s economy is developing rapidly, and the Chinese people also take the soaring dragon as a symbol of economic development. It is said that “the 21st century is the Pacific Century”. And China, as the center of economic growth in the Pacific Rim, will become one of the important forces of the new century!
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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.
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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.
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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.
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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.
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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.
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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.
  
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5.3 Inheritance Bond of Chinese National Spirit
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5.2 the Significance of mythological dissemination
  
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The Chinese people have cultivated, inherited and developed a deep-rooted and enduring Chinese national spirits during their long struggle. Dragon culture has played an important role in inheriting and promoting the Chinese national spirits throughout the thousands of years of history of the Chinese nation, and is a link passed down from generation to generation.
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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.
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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.
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Dragon culture inherits the spirit of the Chinese nation, or a certain expectation of the descendants of the Yellow Emperor for the spirit of the Chinese nation. The dragon has a boldness that rides the clouds, a domineering spirit that penetrates the sky and the earth, an unpredictable spirit, and a righteous spirit that calls for rain and wind, showing a feature that is fearless, unstoppable, and omnipotent. The spirit of the dragon is progressive and unstoppable. From being a totem to be worshipped and revered, the dragon has gradually become a symbol of the Chinese spirit, guiding the Chinese people’s appearance. The Chinese use the dragon as a metaphor for themselves, hoping that they and their nation will be like the dragon, running freely in the sky and moving forward. The dragon’s various forms also show the characteristics of Chinese culture.
 
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The dragon runs through all dynasties, and even though our social development differs from dynasty to dynasty, the dragon is able to pass down the most basic spiritual outlook of the Chinese people. No matter how the dynasties change, the heritage of dragon culture remains the same, which is an important reason why Chinese culture is long-standing and everlasting, and dragon culture plays a very crucial role in it. Through the dragon culture, we can see the innovative, comprehensive, tolerant, enterprising and independent spirits that the Chinese have always had, and we can also find the power of the Chinese national spirits, and a nation with a strong vitality and appeal.
 
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Since modern times, the historical process of the Chinese nation moving from being a “disadvantaged group” in the world to being a big and powerful country. The progress of pursuing further development is very similar to the gesture and form of the dragon soaring upwards, which is still loved by the Chinese people today. It can be said that the essence of the dragon is in the essence of the Chinese people, and the genes of the dragon are also in the genes of the Chinese people. The pursuit and worship of the dragon and the spirits of the Chinese nation are tightly fused together.
 
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The Chinese have always worshipped the spirit of the dragon because it is “spiritual”. It is the spirit of the dragon that brings well-being and good luck to the Chinese people. The magnificent projects we are concentrating on now, such as economic transformation, targeted poverty alleviation, strict governance of the Party and beautiful China, can also be said to be the dragon's way to clean up the haze around itself in the process of moving forward and further optimize the environment in which it takes off, making it purer and purer. In this environment, the Chinese dragon will also gain a higher ability to take off and take its rightful place in the international community.
 
  
 
===Conclusion===
 
===Conclusion===
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In short, dragons have always remembered in the hearts of Chinese people for thousands of years, occupying a vital position. In addition to spreading and inheriting the dragon culture on the Chinese nation, it has also been brought around the world by Chinese who have traveled overseas. In Chinese settlements or Chinatowns around the world, dragons are still one of the most numerous and eye-catching ornaments.
 
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Dragon culture can be traced back to thousands of years ago. Maybe there is no such creature in real life, but it reflects the innovation, comprehensiveness and inclusiveness of Chinese culture. Dragon culture has become one of the most profound and far-reaching cultures in Chinese culture. It has penetrated into all aspects of Chinese festivals, myths, architecture and costumes, and has profoundly affected the Chinese nation and the lives of the Chinese people. Different from the dragon in the western world, the “dragon” has always been a good symbol in the hearts of Chinese children, representing luck, auspiciousness and hope. The dragon has a deep historical origin, promoting national unity and peaceful reunification, boosting economic take-off, carrying forward the Chinese national spirit, and showing the appearance of the Chinese nation, so all the Chinese people will proudly call themselves “descendants of the dragon”.
 
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The dragon has become a symbol of national spirit, signifying the unity and love, inclusion, diligence and brave, and perseverance of the entire Chinese nation. It also encourages generations of Chinese people to be brave and work hard, making the Chinese nation stand among the world and be powerful in the international community.
 
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===References===
 
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[1]Beowulf. Trans. Michael Alexander. New York：Hazell Watson & Viney Limited,1987:44
 
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[2]顾雪梁,刘法公.中西文化对比[M].国防工业出版社,2008:75.
 
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[3]吉成名.中国崇龙习俗[M].天津:天津古籍出版社,2002:24.
 
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[4]刘杨.论神话龙形象表征含义的变迁[G].河南师范大学学报(哲学社会科学版),2009:57.
 
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[5]王东.中国龙的新发现[M].北京:北京大学出版社,2000:221.
 
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[6]周明初.山海经校注[M].杭州:浙江古籍出版社,2000:16.
 
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===Terms and expressions===
 
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龙图腾 the Dragon Totem
 
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远古氏族社会 ancient clan societies
 
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划龙舟 dragon boat racing
 
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《山海经》The Classic of Mountains and Seas
 
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《西游记》 Journey to the West
 
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《封神演义》 The Investiture of Gods
 
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真龙天子 the True Dragon, Son of Heaven
 
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龙袍 dragon robe
 
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龙纹 dragon pattern
 
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天人合一  the unity of heaven and humanity
 
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汉族 the Han Ethnic Group
 
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《圣经》 Bible
 
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《贝奥武夫》 Beowulf
 
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《圣乔治与龙》Saint George and the Dragon
 
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《尼伯龙根之歌》  The Song of the Nibelungs
 
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龙的传人 descendants of the dragon
 
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兼容并蓄性 inclusiveness
 
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民族团结和国家统一 national unity and national reunification
 
  
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民族认同感 sense of national identity
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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.
  
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东方巨龙 Oriental Dragon
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===Reference===
  
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炎黄子孙 descendants of the Yellow Emperor
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===Terms and Expressions===
  
 
===Questions===
 
===Questions===
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1. How many years ago was the earliest dragon discovered?
 
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2. What do most experts now think dragons usually look like?
 
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3. What are the festivals related to dragons?
 
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4. Why did ancient emperors carve dragon patterns on their costumes?
 
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5. In the architecture of the Chinese nation, what connotations are given to the image of “dragon”?
 
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6. What is the biggest difference between the image of the “dragon” in the hearts of Chinese people and those in the West?
 
  
 
===Answers===
 
===Answers===
  
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1. The earliest dragons discovered are about 6,000 years old.
 
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2. Most experts now concur that the dragon is a totem complex with a snake as the main body, with the head of a pig, the body of a snake, the horns of a deer, the whiskers of a sheep, the ears of a cow, the scales of a fish, and the claws of an eagle.
 
  
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3. Festivals related to dragon culture include the Dragon Boat Festival and the Lantern Festival, etc.
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==英语笔译 王思琪 Wang Siqi 202170081597==
 +
<center>'''A Study on Chinese Dialects'''</center>
  
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4. The ancient emperors showed their solemn status and majesty through the dragon pattern on their clothes.
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<center>Wang Siqi</center>
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5. In architectural culture, “dragon” is often used as a ward off evil to protect the safety and prosperity of the family. Different dragon images can also show the power and status of the house owner.
 
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6. In Chinese minds, “dragon” is usually a symbol of something good, but in the West, it represents negative images such as evil.
 
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==英语口译 夏晶 Xia Jing 202170081626==
 
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<center>'''Differences of Table Manners Between China and West'''</center>
 
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<center>Xiajing</center>
 
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===Introduction===
 
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Manners are different in every country. Some manners that we consider are polite in China are not necessarily polite in other countries. It is widely acknowledged that Western people like to dine separately while Chinese people like to dine together. Chinese people advocate the values of collectivism, so Chinese people like to eat together and the table atmosphere in China is lively and harmonious. Besides, 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. [1]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.
 
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Food is so fundamental to our life so that all the other aspects of our living are influenced by and built on it. Healthy daily meals ensures physical fitness for us to work and play. Table manners culture belongs to the diet culture. As cultures various from country to country, so do table manners. Inevitably, there are some differences between Chinese and Western cultures. Sometimes, the differences in etiquette can cause misunderstandings between different cultures, which consequently leads to the failure of cross-cultural communication. Learning the differences of table manners between China and the West can not only enhance the understanding of the target language culture, but also help people perform well during cross-cultural communication, so as to avoid the misunderstandings caused by improper behaviors or manners. [2]In addition, with more and more cross-cultural activities, cross-cultural communication, like the bridge and ties, becomes increasingly essential. It is helpful for us to learn table manners in different countries, because there are more and more international exchanges in the globalized world and banquet is an important part in such communication. Avoiding abruptness and rudeness can ensure the activities of diplomacy go successfully. Therefore, understanding table manners and the differences of them between China and West is of great importance to promote the development of Chinese diplomacy.
 
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===Table Manners in China and West===
 
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====Chinese Table Manners====
 
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For many Westerners, Chinese dinner table is quite unique and complex. At the Chinese table, you can not find forks or knives. The Chinese host makes great, sweeping arm movements that go over large sections of the table passing over food. The scene is fantastic, but it leaves the foreigners at a loss for what to do and how to do. As for eating, Chinese people usually did it quietly in the past. There was no eating noises allowed to make, and everything must be done as quietly as they could. Therefore, people had to eat with their mouths closed. Perhaps, to make a "smacking" noise was the worst offence behaviors. While they are drinking soup, wine or any other kinds of liquid, "slurping" was also forbidden. If any sound whatever was created by our intake of food or beverage, it constituted bad manners! Of course, it was unthinkable to speak with one's mouth full of food, so speaking only occurred before or after one had taken in food and swallowed it. But nowadays, you can see this scene when you are attending a formal party.
 
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China has a long history, traditionally speaking, there are many taboos at Chinese tables, but these days not many people pay attention to them. [3]
 
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However, there are a few things to keep in mind, especially if you are a guest at a private home.
 
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l) Don't stick your chopsticks upright in the rice bowl. Instead, lay them on your dish. The reason for this is that when somebody dies, the shrine to them contains a bow of sand or rice with two sticks of incense stuck upright in it. So if you stick your chopsticks in the rice bowl, it looks like this shrine and is equivalent to wishing death upon a person at the table!
 
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2) Make sure that the spout of the teapot is not facing anyone. It is impolite to set the teapot down where the spout is facing towards somebody. The spout should always be directed to where nobody is sitting, usually just outward from the table.
 
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3) Don’t tap on your bowl with your chopsticks. Beggars tap on their bowls, so this is not polite. Also, in a restaurant, if the food is coming too slow people will tap their bowls. If you are in someone’s home, it is insulting the cook.
 
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4) The napkins should be laid on the knee, the elbows should close to the body.
 
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5) Everyone should make preparation before the host or the hostess announces the beginning of the meal.
 
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6) You should let the lady on your right side begin first.
 
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−
===Introduction===
 
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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.
 
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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.
 
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===Literature Review===
 
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===Methods and Theories===
 
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===Subtitle 1===
 
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===Subtitle 2===
 
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===Subtitle 3===
 
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===Subtitle 4===
 
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===Conclusion===
 
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===References===
 
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Sizhi Xiong. The Mystery of Chinese Diet. [M] Henan. Henan people press. 2014.
 
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==英语口译 向师琦 Xiang Shiqi 202170081627==
 
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<center>'''The Collision between Confucian Culture and Chinese Modernist Literature'''</center>
 
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<center>Xiang Shiqi</center>
 
  
 
===Abstract===
 
===Abstract===
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As the traditional political culture of China, Confucianism permeates all aspects of Chinese national thought, behavior and political life. While influencing Chinese political culture, Confucianism is also constantly being combined with the most popular culture of the times. As the most dominant culture in China today, Chinese modernist literature is merging and colliding with Confucian culture. This paper aims to examine the connotations of Confucianism and Chinese modernist literature in political culture and to analyze the positive and negative influences of Confucianism on the fusion of Chinese modernist literature. It is hoped that the study will enable people to understand, inherit and carry forward the excellent Confucian culture, thereby further improving the overall quality of the nation and enhancing the effectiveness of ideological and political education.
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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.
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In Chinese history, Confucianism has been the official guiding ideology of feudal society since Emperor Wu of the Han Dynasty adopted Dong Zhongshu's advice to "dismiss a hundred schools and revere only Confucianism". As the mainstream of traditional Chinese culture, Confucianism has played a pivotal role in the history of feudal China for over 2,000 years and has had an immeasurable impact on shaping the national character and spirit of the nation. Exploring the collision between Confucianism and modern Chinese culture is of great theoretical and practical significance to the development and construction of modern Chinese culture.
 
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As the backbone of ancient Chinese thought and culture, traditional Confucianism has always occupied a dominant ideological position from the two Han dynasties to the Ming and Qing dynasties. At the same time, the values advocated by Confucianism became the core values of traditional society. It is therefore of great importance to study the collision between Confucian culture and modern Chinese culture.
 
 
===Key words===
 
===Key words===
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Confucian culture; Chinese modernist literature; political culture; national comprehensive quality; ideological and political education
+
Regional Dialects; Social Dialects; Transmission of Chinese Dialects
 
===Introduction===
 
===Introduction===
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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.
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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.
  
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In the course of the development of Confucian culture, how to integrate modern Chinese literature with it is significant. Based on this, a large number of scholars and research institutions have carried out research and analysis on it. The earliest scholars who studied the integration of Confucian culture and contemporary modern culture were Japanese scholars. Japanese scholars believed that the role of traditional Confucianism itself was limited and that it should be interrelated with the culture related to modernization. Korean scholars believed that Confucianism lies in the development of contemporary culture. The influence of Confucianism on politics and the corresponding political spirit should be fully considered. American scholars made a full study and analysis of the integration of Confucianism and modern culture, mainly from the past, modern and corresponding values, pointing out the profound connotation of Confucianism and Confucianism. Want to change in the evolution of modern society and its corresponding role.  
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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.
  
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As China's traditional political culture, Confucian culture runs through all aspects of China's national thinking, behavior and political life. Confucian culture influences Chinese political culture while it is also constantly combined with the most popular culture of the times. As the most mainstream culture in China today, Chinese modernist literature is blending and colliding with Confucian culture. The purpose of this paper is to study the connotation of Confucian culture and Chinese modernist literature in political culture and to analyze the positive and negative effects of Confucian culture on the integration of Chinese modernist literature. Through this study, we hope that we can make the people understand, inherit and carry forward the excellent Confucian culture, so as to further improve the overall quality of the people and enhance the effectiveness of Ideological and political education.
+
'''(1) The origins of the seven major dialects'''
  
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This essay aims to explore the collision between Confucianism and modern Chinese culture. The structure of this paper is as follows:
+
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.(Liu Chensheng,Zhou Li,2020)
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The second section of this paper will specifically analyze the contemporary value of Confucianism. In the third section of this paper, I will introduce the combination of Confucianism and modern Chinese literature. In the third section, I will give some ways to realize the value of excellent Confucian culture in Chinese modernist culture. The next part will illustrate the contemporary insights from Confucian culture. And in the final part, I will make a brief summary of this paper.
 
  
−
===The Contemporary Values of Confucianism===
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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.(Ding Yun,2020）
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For our country, Confucianism is the hallmark of Chinese culture, as well as the unique spiritual symbol and soul of China, which under its own characteristics can make China stand among the nations of the world. In the current multicultural context, various cultures are flooding into China and impacting Chinese culture. If China does not have its own culture, especially Confucianism, then China will have lost its soul. For this reason
 
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The leaders of the country also attach great importance to culture and have been close to Confucianism three times in one year, considering the study of Confucius and Confucianism to be "an important way to understand the historical origins of the spiritual world of Chinese people today".
 
  
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For schools, Confucian culture is conducive to the realization of the ideological and political education objectives of universities, as Confucian culture advocates such moral cultivation methods as "self-reflection" and "prudence", which are in line with the standards of socialist successors required to be cultivated by the ideological and political education objectives of universities. At the same time, Confucian culture is also conducive to the formation of a correct worldview, and outlook on life and values, helping university students to fully understand their responsibilities and missions; secondly, Confucian culture can enrich the content of ideological and political education in universities, combining Confucian culture with ideological and political education in universities, allowing university students to achieve the purpose of patriotic education through the understanding, appreciation and analysis of Confucian culture, and enhancing Finally, Confucianism culture has certain significance for the teaching concept of colleges and universities. Teachers should respect students, pay attention to them, try to explore the bright spots in their bodies, and at the same time constantly promote students' self-education so that they can see their own value.
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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.(Peng Diqiang,2020)
  
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Personally, society as a whole is gradually modernizing, but at the same time this has brought about some problems for mankind. In addition to the often mentioned environmental problems between man and nature, there are also problems between man and man, such as the alienation of man, the lack of morality and the confusion of life. Confucian culture is an excellent culture with rich connotations and abundant wisdom, which can give full play to its own characteristics and provide valuable guidance and direction to solve these problems of people.
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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.
  
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===The Combination of Confucianism And Chinese Modernist Culture===
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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.(Peng Diqiang,2020)
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The Confucian culture was combined with political systems, political relations and certain economic bases within a certain period, which in turn led to the formation of the corresponding political culture. In the course of its historical development, Confucianism has been the dominant ideology of traditional Chinese political culture.  We can see that Confucian culture has changed in connotation accordingly from ancient times to the present day, but its corresponding development has a historical inheritance. Confucian culture followed the idea of "harmony" in its early emergence, followed the idea of putting people first and emphasizing "people" in the course of its historical development, and in its later years, it emphasized the idea of "applying knowledge to the world and learning from it", stressing the unity of knowledge and practice. In terms of political culture, Confucianism emphasizes the idea of integrity in politics. It emphasizes that the moral quality of politicians and the ability of saints should be raised to a certain level. It emphasizes that the upper class of the state should have the awareness of the people.
 
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In the course of its continuous development, Confucianism has continued to merge with contemporary culture. Its corresponding basic characteristics are mainly manifested in the following three points.
 
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As the dominant culture of modern Chinese culture, modern Chinese literature represents contemporary Chinese thought and influences, to a certain extent, people's daily behavior and habits. In some important cultural and literary works, it even represents the dominant thought of the era. Contemporary mainstream modern Chinese literary culture emphasizes the same core values as Confucianism. The values of benevolence, righteousness, propriety, wisdom and trust permeate people's daily lives while guiding their habits and daily behavior.
 
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The collision between contemporary Chinese modernist literature and Confucianism is conducive to the better dissemination and development of Chinese political culture in three main ways, corresponding to the following:
 
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1) Promoting education in worldview
 
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The integration of ideas is conducive to a better grasp of Marxism, further promoting people's worldview education and helping them to establish a correct worldview. The integrated Confucian culture embodies simple materialism and dialectics, which has much in common with the core ideas of Marxism.
 
  
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2) It is conducive to improving life outlook education
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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.
−
It is conducive to helping educators to develop a correct outlook on life and helping people to develop a "selfless" outlook on life, as well as a view of life in the service of the people.
 
  
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3) Promotes education on collectivism
+
'''(2) Three great migratory movements to the south'''
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It is conducive to helping people develop a sense of family and country, a sense of subordination of individual interests to national, social and collective interests, and a collective consciousness that "the rise and fall of the world is the responsibility of the individual".
 
  
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===Ways to Realize the Values of Excellent Confucian Culture in Chinese modernist Culture===
+
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.
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In terms of the integration and collision of excellent Confucian thought with contemporary Chinese literature, the methods and relevant details of realizing the value of excellent Confucian thought in Chinese modernist culture are as follows.
 
  
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(1) Consciously accepting the influence of excellent Confucian culture and improving personal moral cultivation
+
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.(Xie Nana,2015)
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The corresponding details are mainly reflected in the need to improve the ability to discriminate, cope with the impact of cultural diversity, practice excellent culture, achieve the unity of knowledge and action, internalize the value connotation of culture in the heart, to externalize the value connotation of excellent Confucian culture in action, and to advocate the practice of Confucian cultural thought in study, life and work. I would like to combine it with contemporary Chinese culture.
 
  
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2) Emphasis on school education, allowing Confucian culture to enter schools
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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.(Xie Nana,2015)
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Its concrete measures are mainly reflected in entering primary school campuses to play an enlightening role, entering secondary school campuses to play an inculcating role, and entering university campuses to play a guiding role.
 
  
−
3) Use social power to create an educational atmosphere
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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.
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Adhere to academic taste, classics to the masses and popularize Confucian culture. Enterprises should incorporate excellent Confucian culture and promote a correct view of interests. Enterprises should combine Confucian culture with contemporary cultural products and integrate relevant Confucian culture into the institutional and spiritual culture of the enterprise. In terms of cultural popularization, the power of parks and grassroots mass organizations can be used to popularize Confucian culture.
 
  
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===Contemporary Insights from Confucian Culture===
+
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.
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(1) Incorporate the essence of Confucian culture into the ideological and political education of university students
 
  
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Confucian culture has important inspirations for the ideological and political education of contemporary university students. The Confucian culture emphasizes the need to establish ambitious aspirations. Confucius said: "The three armies can be more handsome, but a man cannot take away his will. During university studies, students should set up ambitious ideals, study diligently, strive to build a solid foundation of theoretical knowledge, enrich their skills in practical exercises, improve their skills to serve the people and strive for the communist cause for the rest of their lives. At the same time, students should pay attention to cultivating the quality of being helpful to others, and be good at helping their classmates to answer questions and solve problems in their studies. The excellent Confucianism, such as "loving people with benevolence" and "restoring rituals to oneself", should be introduced into the ideological and political education of students, and we should practice them in our study life. To become a good youth of the new era. Finally, contemporary students should also adhere to the principle of honesty, as no one can be established without trust. There are many other essences in Confucian culture, which should be incorporated into the ideological and political education of students.  
+
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.(Ai Jun,2020）
  
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(2) Promote the integration of excellent Confucian culture into the contemporary economic development of China
+
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.(Ai Jun,2020）
  
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Confucian culture advocates faith, and in contemporary society, faith means being honest and trustworthy and not deceiving others. Only in this way can we create a good business and consumer environment and implement the concept of honesty in all aspects of production, management, exchange and consumption, so as to speed up the healthy flow of economic activities and create more wealth for the people. In reality, all major merchandising platforms must operate in good faith, abide by their principles, put consumers first and provide them with the best services to achieve steady and rapid economic growth.
+
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).
−
In reality, all major merchandising platforms should operate with integrity, abide by their principles, put consumers first and provide them with the best services, achieve steady and rapid economic growth and realize common prosperity for all people at an early date. As for Confucianism, we should remove the essence of the culture, remove the falsehoods and preserve the truth, effectively promote the integration of good Confucian culture into the construction of the contemporary Chinese economy, and contribute to the achievement of high-quality and sustainable development of the Chinese economy.
 
  
−
(3) Promote the core values of socialism and disseminate the essence of Confucian culture
+
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 Bohui,2015）
  
−
The core values of socialism in the new era are "wealth and strength, democracy, civilization, harmony, freedom, equality, justice, rule of law, patriotism, respect for work, honesty and friendliness". There are many similarities with the Confucian culture, for example, there are also similarities between "the people are precious" and "democracy", as Mencius also emphasized: "The people are precious, the community is second, and the ruler is light. There is a degree of similarity, albeit a difference in degree, with today's emphasis on full respect for the subjectivity of the people and the promotion of their democracy. "Ritual" is consistent with civilization in that it emphasizes the need for people to live in peace and be courteous in dealing with others and building a harmonious socialist society. It requires people to treat each other with honesty and integrity in daily life and to exercise self-discipline. "Justice" and "rule of law" are a transcendence of "benevolence" and "righteousness", and it can be seen that the core values of socialism are similar to the essence of Confucianism. In promoting the core values of socialism, we should combine them with the essence of Confucian culture, promote advanced socialist culture and advance the construction of socialist modernization in China.  
+
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.(Zhan Bohui,2015）
  
−
(4) Strengthen education on gratitude and build a harmonious socialist society
+
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'''
  
−
Education on gratitude is very important for the development of society. Thanksgiving education mainly includes: "filial respect for parents, respect for teachers, love for others, love for the motherland, and gratitude for nature." Respect for teachers means respecting teachers in academic life, humbly accepting their advice and striving to improve oneself to become even better. Loving others means having a loving heart and treating those around you with kindness. We should also love our country, which is a great land in which we are growing up healthy and strong, and cherish it and be grateful to it. Learn to be grateful to nature, live in harmony with nature, respect the laws of nature, act in accordance with objective laws, and strive to build a harmonious socialist society. The ideas of filial piety and fraternal brotherhood emphasized in Confucian culture are similar to gratitude education. In contemporary society, only when a person learns to be grateful can he or she go farther and higher. If we all learn to be grateful, then society will certainly become more harmonious.  
+
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.
  
−
(5) Advance the ecological conservation and build a beautiful China
+
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.(Ai Jun,2020）
  
−
The ancient sages of China emphasized the "unity of heaven and man", which means that the relationship between man and nature should be well coordinated to achieve a harmonious co-existence between man and nature. In Confucianism, man and nature as a whole must be in a relatively stable state, and both "too much" and "not enough" will result in an ecological imbalance, thus disrupting both. In Confucianism, man and nature as a whole must be in a relatively stable state. Without ecological balance, the evolution of life and mankind would be unsupported. If ecology flourishes, civilization will flourish; if ecology fails, civilization will fail. To build an ecological civilization, we must take the carrying capacity of the resources and environment as the basis, the laws of nature as the guideline, sustainable development and harmony between man and nature as the goal, and firmly follow the path of civilized development with development in production, prosperity in life and good ecology, so as to build a beautiful China.
+
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
  
−
===Conclusions===
+
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;
−
Generally speaking, Confucian cultural values have existed for thousands of years and have been the source of their longevity in the construction of family and state culture into a dualistic structure of family and state, shaping the Chinese people's traditional virtues of hard work, and respect for the elderly and love for the young. This is constructive and the path to the construction of core socialist values. The Chinese people's traditional virtues of hard work, respect for the old and love for the young have been shaped by the dual structure of the family and the state. Therefore, a sound institutional mechanism for the construction of core socialist values should be established to ensure that the core socialist values are The Chinese people's traditional virtues of hard work, respect for the elderly and love for children has inspired the construction of socialist core values. The core values of socialism should play a leading role in the construction of culture in China.
 
  
−
The transmission of traditional Confucian culture needs to be passed on and innovated from generation to generation. And a nation without innovation and change can hardly stand in the forest of the world's nations. Confucianism is not only the source of strength of contemporary Chinese culture, but also the core of the traditional culture and national spirit of the Chinese nation, and an important basis for our next generation to establish themselves in the world and build socialism. The development of individuals and nations needs to be rooted in the soil of culture and draw on its nourishment.
+
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. (Tao Huan,2018)
  
−
===Questions===
+
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.
−
1. What are the central ideas of Confucian culture?
 
  
−
2. When was Confucianism created?
+
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.  
  
−
3. Where did the earliest scholars who studied the integration of Confucian culture and contemporary modern culture come from?
+
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.(Ai Jun,2020）
  
−
===Answers===
+
'''(2)Factors affecting the Social Dialects'''
−
1. Forgiveness, loyalty, filial piety, fraternal respect, courage, benevolence, righteousness, propriety, wisdom and faithfulness.
 
  
−
2. Japan.
+
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.
  
−
3. The Spring and Autumn Period.
+
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.  
  
−
===References===
+
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.  
−
*[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.
 
−
*[2]徐茜妍.试论传统儒家文化的现代价值[J].汉字文化,2021(11):194-195.DOI:10.14014/j.cnki.cn11-2597/g2.2021.11.086.
 
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*[3]勾宇威.论新时代育人理念对优秀儒家文化的借鉴与发展[J].高校马克思主义理论教育研究,2021(04):122-128.
 
−
*[4]董雅华.论儒家文化的价值重估与传承[J].天津师范大学学报(社会科学版),2016(02):27-32.
 
−
*[5]邓雨巍,陈立勇.从传统到当代:儒家文化与铁人精神的时代关联[J].长江丛刊,2020(32):1+10.
 
−
*[6]张珊.儒家文化价值观的构建路径及其当代启示[J].现代交际,2020(19):218-220.
 
−
*[7]邹广胜.儒家文化的当代反思[J].中央社会主义学院学报,2019(02):81-88.
 
  
−
==英语口译 向望 Xiang Wang 202170081628==
+
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.
−
<center>'''Fandom Culture in China'''</center>
 
  
−
<center>Xiang Wang</center>
+
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.
  
−
===Introduction===
+
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.
  
−
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.  
+
===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.
  
−
===The Evolution of Fandom Culture===
+
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)
  
−
===Comparison of Fandom Culture between China and Other Countries===
+
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.
  
−
===The Impact of Fandom Culture===
+
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.
  
−
===Conclusion===
+
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.
 +
===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.
  
−
===References===
+
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,Shen Danpin,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.
 
===Terms and expressions===
 
===Terms and expressions===
 +
level tone阴平
  
 +
the rising tone阳平
  
−
===Questions===
+
the falling-rising tone上声
  
−
===Answers===
+
and the falling tone去声
  
−
==英语口译 徐舞 Xu Wu 202170081629==
+
sub-dialects次方言
−
<center>'''The Analysis Of "Chi+O"'''</center>
 
  
−
<center>Xu Wu</center>
+
voiced stopper浊塞音
  
−
===Abstract===
+
the voiced vowel浊元音
−
The structure of "Chi + object" widely exists in Chinese, and studies on this kind
 
−
of phenomenon emerge in an endless stream. The word "Chi" ranks 105th in the top
 
−
8000 words and 77th in the 4000 words commonly used in daily life. Therefore, it is of
 
−
typical significance to choose the verb "Chi" with object as the research object. Based
 
−
on the research results, this paper attempts to make a comprehensive and multi angle
 
−
investigation and research on the phenomenon of "eat" with object through corpus data
 
−
statistics. This paper mainly discusses the phonetic distribution, semantic types and
 
−
deep semantic structure of the object after "Chi". Finally, it comes to the conclusion:
 
−
from the phonetic point of view, the object is mostly monosyllabic and disyllabic; From
 
−
the perspective of word meaning, food objects are the first; From the perspective of
 
−
deep semantic structure, patient object is still the most typical type of object. Secondly,
 
−
by summarizing the diachronic changes of "Chi" with object, we find that the types of
 
−
object increase after "Chi". The reasons include the change of word meanings, cultural
 
−
influence, network development and so on.
 
  
−
===Key words===
+
the air-sending clear vowel 送气清元音
−
Chi; Object
 
  
−
===Introduction===
+
labiodental fricative唇齿擦音
−
"Chi"(eating) has a crucial impact on human life. Its purpose is not only to maintain life, but also to meet people's spiritual needs, and it has become a manifestation of people's enriching life. In Chinese, there are multiple "Chi" structures to describe people's experiences, expressing their inner feelings and thoughts, the semantic and syntactic features of which can always be predicted from the constituent terms. This phenomenon has attracted many scholars to conduct a lot of research on the structure of "Chi" from different perspectives. In modern Chinese, "Chi", as a transitive verb, appears frequently, and it is usually followed by objects, which is also very complicated. Therefore, it has certain scientific value to choose this topic for research.
+
===Questions===
 +
1.What’s the differences between regional dialects and social dialects?
  
−
===Literature Review===
+
2.How many groups of regional dialects in China?
−
Through extensive reading and material analysis, the following research directions can be summarized.
 
  
−
1.Analysis from the Perspective of Verb-Object Semantic Relationship Classification
+
3.How to protect and promote the Chinese regional dialects?
−
 
+
===Answers===
−
Different scholars hold different views on the semantic relationship of verb-object collocation. Xu Wenhong (2001) believes that verbs, nouns and adjectives usually appear after "Chi". At the same time, he divided the "O" in the "Chi+O" structure into abstract and concrete nouns, and then divided concrete nouns into categories such as place, object, method, and tool. Guo Jimao (1998) believes that in order to carry out the semantic analysis of the verb-object relationship, we should firstly distinguish between the definite object and the non-specified object. Fan Xiao (2006) believes that typical objects and atypical objects should be distinguished. Typical objects often appear in verb-object phrases, such as subject objects and result objects. The relationship between these verb-object phrases is the relationship between the verb and the following object. relationship, such as "Chi" and "He"(drink), while atypical objects such as manner objects and instrumental objects are not common.
+
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.Analysis from the perspective of cultural linguistics
 
−
 
 
−
Wen Suolin (1994) believes that many things and concepts in Chinese are used with "Chi", which reflects the characteristics of traditional Chinese culture and psychology. Xie Xiaoming and Xiong Jinxing (2006) studied the cultural characteristics of common verbs such as "Chi" and "He" with objects based on the differences of national civilization, local products, and characteristics of folk culture.
 
−
 
 
−
3. Analysis from the perspective of English and Chinese
 
−
 
 
−
Wang Yingxue (2009) expounded the metaphors related to the action of "Chi" in Chinese and English, and compared the similarities and differences between "Chi" and "He" in English and Chinese. Hao Ran (2010) compared the differences of eating and drinking verbs at the cultural level, listed 21 eating and drinking verbs and their corresponding English vocabulary, and summed up the cultural similarities and differences of Chinese and English eating and drinking verbs. Ding Xiaoyu (2015) analyzed the syntactic structure and characteristics of "Chi" in English and Chinese in terms of syntactic generation, and came to the conclusion that English expressions adopt a grammatical passive structure.
 
−
 
 
−
4. From the perspective of teaching Chinese as a foreign language
 
−
 
 
−
Liu Hongyun (2013) proposed corresponding teaching strategies by analyzing the structure of "Chi+ O". However, since the article focuses on analyzing "Chi + O" from a cultural point of view, and regards this collocation as an idiom for teaching, the teaching plan proposed on this basis is debatable. Li Liye (2017) explained the reasons for choosing "Chi" and "He" verbs as the research objects, and also classified the verbs while conducting etymological analysis respectively.
 
−
 
 
−
5. From the perspective of metaphor and metonymy
 
−
 
 
−
Xie Xiaoming (2002) took "Chi" and "He" as a case study from the perspectives of dialect, Putonghua and classical Chinese. It mainly discusses the influence of metaphor and metonymy on the change of verb meaning from the perspective of cognition. Jia Yanzi and Wu Fuxiang (2017) conducted lexicalization and categorization research on the concepts of "Chi" and "He" in Chinese, and explained the motivation from the perspective of metaphor and metonymy. The phenomenon of "Chi" and "He" followed by unconventional objects is regarded as the semantic extension of "Chi" and "He".
 
−
 
 
−
===Research Significance and Corpus Sources===
 
−
 
 
−
"Chi" is the most basic way of human behavior, and it is a high frequency verb in modern Chinese. Therefore, it is typical to choose the situation of "Chi + O" as the research object. Based on the research results, this paper hopes to pave the way for the overall research by examining the situation of "Chi + O", and bring some new inspirations to the research in this direction. At the same time, in the process of research, the necessary research and discussion are carried out on the theoretical issues involved, and efforts are made to obtain theoretical gains. The final conclusions can make the research of modern Chinese characters develop in a deeper and updated direction.
 
−
This paper uses the Media Language Corpus of Communication University of China. Through the statistics of the Media Language Corpus of the Communication University of China, 25,429 corpora were obtained, and 13,096 corpora that met the requirements were obtained after screening.
 
−
 
 
−
===The syllable distribution of "Chi" with object in modern Chinese===
 
−
 
 
−
1.Syllables
 
−
Voice is ubiquitous, and people are inseparable from voice in the process of daily oral communication. Voice is the material shell of language symbols, a product formed by the development of human society, and a convention. Speech includes several units of different sizes such as phonemes, syllables, etc. Among them, the unit of speech that is most easily perceived by the human ear is the syllable. Syllable is the most natural structural unit in speech, to be precise, syllable is the smallest unit that can be freely combined segment structure unit [1]. In Chinese, a syllable often corresponds to a Chinese character. According to the number of syllables, words can be divided into single-syllable words, two-syllable words, three-syllable words and so on. The following will count and analyze the syllable distribution of the object after "Chi" according to the corpus data.
 
−
 
 
−
2.Statistics
 
−
Enter the word "Chi" in the corpus and we will find 25429 records. Among them, there are 13,096 records with the object of "Chi". After summarizing, it is found that the syllables with the object after "Chi" are more diverse, such as the one-syllable object "difficulty", "suffering", "melon", etc.; "breakfast", etc.; objects with three syllables such as "ice cream", etc.; and even objects with four or more syllables, as shown in the following table:
 
−
 
 
−
Syllable Type Total Percentage
 
−
Monosyllable 7128 54.43%
 
−
Two-syllable 4736 36.16%
 
−
Three-syllable 1006 7.68%
 
−
Four-syllable 144 1.24%
 
−
Four or more syllables 58 0.49%<math>Insert formula here</math>
 
−
 
 
−
3.Conclusion
 
−
There are various types of objects after "Chi", including monosyllabic, two-syllable, three-syllable, four-syllable and even five-syllable and so on. Among them, the frequency with single syllable is the highest, accounting for more than 54% of the total. Specifically,  The more commonly used collocations include "Chi Ku"(endure hardship), "Chi Gua"(eat melon) etc., most of which are abstract nouns that are subject objects and express results. The two-syllable object ranks second, accounting for 36% of the total. The more commonly used collocations include "Chi Da Can"(eat a substantial meal), "Chi Huo Guo"(eat a hot pot), "Chi Di Bao"(receive a subsistence allowance), etc. , which covers more than monosyllabic objects, and involves the phenomenon of using tools as objects. The proportion of objects with three syllables and above is relatively low, and the total is less than 10% of the total. Most of these objects are proper nouns or common sayings, with three syllables such as "Chi Banlangen"(take a medicine), "Chi Qiaokeli"(eat chocolate). In addition, there are objects with four syllables and above, such as "Chi Da Yu Da Rou"(eat a substantial meat); five syllables such as "Chi Fan Shi Zhi Fang Suan"(eat trans fatty acids) and so on. According to this rule, the syllables of the object after "Chi" can be expanded infinitely according to its name, such as "Chi Qiaokeli Bingjilin"(eat chocolate ice cream) with a six-syllable object.
 
−
 
 
−
===The word meaning distribution of "Chi" with object in modern Chinese===
 
−
 
 
−
1.Word meaning
 
−
 
 
−
"Word meaning" can be divided into two categories, one is conceptual meaning, the other is color meaning, which is divided from the perspective of content. Conceptual meaning reflects the content of objective things, which is objective and cannot be changed according to people's subjective guesses; on the contrary, color meaning is more subjective, such as emotional meaning [2]. From a conceptual point of view, word sense types include food, place, tool, and so on. In the following, from the perspective of conceptual meaning, statistics and analysis of the object after "Chi" will be carried out.
 
−
 
 
−
2.Statistics
 
−
 
 
−
According to the corpus data statistics, the word sense types of the object after "Chi" are mainly concentrated into five categories, namely tools, food, places, abstract nouns and common sayings. Here is a special description of the category of abstract nouns, which mainly includes four types: one is typical abstract nouns such as "power" and "bitter"; the second is adjective words such as "fragrance" and "spicy"; the third is Words with symbolic meanings such as "soft rice", "free rice"; fourth, some phenomena and activities, such as "subsistence allowances" and so on. The above is the author's classification criteria, and the specific distribution is shown in the following table:
 
−
 
 
−
Word Meaning type Total Percentage
 
−
Tool 440 3.37%
 
−
Food 10736 81.99%
 
−
Place 24 0.19%
 
−
Abstract noun 1680 12.84%
 
−
Colloquialism 210 1.61%<math>Insert formula here</math>
 
−
 
 
−
3.Conclusion
 
−
 
 
−
There are many types of word meanings with objects after "Chi", especially with the development of the times, the scope of which has been expanded. By summarizing and summarizing, according to the different meanings of words, its objects can be divided into the above categories. According to the chart, it can be seen that the object of food is the most frequently used, accounting for more than 80% of the total. The second is the use of abstract nouns, accounting for more than 12% of the total. Specifically, it includes four types: one is typical abstract nouns as objects, such as "difficulty", "hardship", etc.; the other is some adjective objects, including"eat spicy"; The third is some symbolic words, such as "Chi Ruan Fan"(live relying on one’s wife); the fourth is some social activities or phenomena as objects, including "Chi Di Bao"(live by receiving a subsistence allowance), "Chi Fang Zu"(make life by rent). The third is the object of tools, which accounts for only 3.37%, including "Chi Zhuo"(people eat around a table). From here we The evolution of language can already be seen. The least proportion of the total is the location noun, which is less than 1%, but it has obvious characteristics of the times, such as "Chi Can Guan"(eat at restaurant) and so on. There is also a category of "Chi" with an object, which has cultural characteristics and is different from the previous categories, so it is classified as a common saying, such as "Chi Ding Xin Wan"(feel relieved), etc. The frequency of use is not high in comparison, only accounting for the total number of 1.61 percent.
 
−
 
 
−
===The semantic structure of "Chi" with object in modern Chinese===
 
−
 
 
−
1.Semantic structure
 
−
 
 
−
According to Xing Fuyi, the meaning of language is semantics. People will have a certain understanding of external objective things, and semantics is the result of expressing this understanding formed in the mind in the form of language. From this, we can deduce that the semantic structure refers to the semantic relationship between the language units hidden in the structure [3]. Starting from the semantic relationship of verb-object, objects can be divided into receiver objects, result objects, source objects, instrumental objects, source objects, location objects and so on. The following will stand in this perspective, classify and summarize the objects after "Chi".
 
−
 
 
−
2.Statistics
 
−
 
 
−
As mentioned above, from the perspective of deep semantic structure, the objects after “Chi” in the corpus can be divided into many types, such as subject objects, location objects, result objects, source objects, reason objects, and tool objects. Among them, there are four major categories of objects in terms of statistics, including objects of reception, objects of location, objects of results and objects of tools. The specific distribution of these four categories of objects is shown in the following table:
 
  
−
Object type Total Percentage
+
2.Seven
−
Recipient object 10792 82.41%
 
−
Object of place 212 1.62%
 
−
Result object 1472 11.24%
 
−
Instrumental object 836 4.73%<math>Insert formula here</math>
 
−
 
 
−
(3)Conclusion
 
−
 
 
−
According to the statistical data, it can be found that the frequency of use of the subject object after "Chi" is the highest, accounting for more than 80% of the total. The classification situation is consistent. The second is the result object, that is, some words that express the result, and some also have the part of speech of adjectives, such as "Chi Jin"(be surprised or shocked), "Chi Ku"(suffer) and so on. The proportion of place object and tool object is relatively low, at 1.62% and 4.73% respectively. Some typical collocations include "Chi Shi Tang"(eating in the cafeteria). To sum up, from the perspective of the phonetic distribution of objects after "Chi", monosyllabic words are the most frequently used, followed by two-syllable objects, and objects with three or more syllables are relatively low; From the perspective of lexical type, food objects are the most frequently used, followed by abstract nouns, tool objects are the third, and place nouns are the least frequently used. From the deep semantic structure analysis, the use frequency of the subject object after "Chi" is the highest, the most typical of which is the food object, followed by the result object, and the proportion of the location object and the tool object is relatively low.
 
−
 
 
−
===Reasons===
 
−
Among the diachronic changes of "Chi" with objects, one of the most notable features is that the number of object types has increased, from the original subject object to other types such as tool object, location object and so on. The reasons include cultural influence, network development and changes in word meaning. From the point of view of the development of word meaning, under the circumstance of the dual effects of internal and external factors, the expansion of word meaning is a necessary stage of language development; from the point of view of cultural influence, the Han people attach great importance to the problem of eating, so they prefer to use "Chi" various expressions to express inner feelings and evaluation of objective things, which also promotes the diversified development of the "Chi + O" structure; from the perspective of network development, the development of online buzzwords has also penetrated into the “Chi+O", thus promoting the evolution of "Chi +O".
 
−
 
 
−
===Conclusion===
 
−
 
 
−
The culture of the Han nationality is rich and colorful, and "Chi + O" is one of the language structures widely used in society. On the basis of the existing research results, through the statistical corpus data, this paper makes an all-round and multi-angle sorting and analysis of the phenomenon of "Chi" with an object.
 
−
 
 
−
First of all, from the perspective of the phonetic distribution of the objects after "Chi", monosyllabic words are used most frequently, accounting for more than 54%; disyllabic objects are the second, accounting for 3%. Sixteenth, it covers more than monosyllabic objects, and involves the phenomenon of using tools as objects. The proportion of objects with three syllables and above is relatively low, and the total is less than 10% of the total. Most of these objects are proper nouns or common sayings, and according to this rule, the syllable of the object after "Chi" can be expanded infinitely according to its name.
 
−
 
 
−
Secondly, from the perspective of the lexical type of the object after "Chi", the object of food is the most frequently used, followed by the use of abstract nouns. The third is the object of tools, and the least is the noun of place. We can see from these two categories but have obvious characteristics of the times, such as "Chi Shi Tang"( eat at canteen) . There is also a category of "Chi" with an object, which has cultural characteristics and is different from the previous categories, so it is classified as a common saying, and the frequency of use is not high in comparison, accounting for only 1.61%. It can be seen that the word meaning of the object after "Chi" is diverse, and it has exceeded the type of object that the original meaning of "Chi" can bring, reflecting the flexibility of language.
 
−
 
 
−
Finally, from the deep semantic structure analysis, the use frequency of the subject object after “Chi” is the highest, and the most typical one is the food object. The second is the result object, the proportion of place object and tool object is relatively low.
 
−
By summarizing the above conclusions, and comparing the characteristics of objects with objects after "Chi" in different periods, we have drawn a significant conclusion that the number of types of objects after "Chi" has increased. The analysis shows that the reasons include cultural influence, network development and word meaning changes.
 
−
 
 
−
From the point of view of the development of word meaning, under the circumstance of the dual effects of internal and external factors, the expansion of word meaning is a necessary stage of language development; from the point of view of cultural influence, the Han people attach great importance to the problem of eating, so they prefer to use "Chi" It also promotes the diversified development of the "Chi + O" structure; from the perspective of network development, the development of network buzzwords has also penetrated into the "Chi + O" structure, thus promoting the evolution of "Chi +O".
 
  
 +
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===
 
===References===
−
[1]Shi Feng石锋, Liu Zhangcai刘掌才.汉语作为第二语言的语音教学问题[Problems in Phonetics Teaching of Chinese as a Second Language][J].天津师范大学学报(社会科学版),2021(02):1-9.
+
*Liu Chensheng,Zhou Li刘辰生,周莉(2020).论中国方言的重要性及保护措施[On the Importance of Chinese Dialects And Protection Measures].汉字文化Chinese Character Culture,(24):15-16.
  
−
[2]Wang Xinqing王新清.从文化和认知视角看汉语“吃”的隐喻[The Chinese metaphor of "eat" from the perspective of culture and cognition][J].湖南广播电视大学学报，2014(02):22-25.
+
*Xie Nana谢娜娜(2015).略析地域方言与社会方言的关系[A Brief Analysis of the Relationship Between Regional Dialects And Social Dialects].赤峰学院学报(汉文哲学社会科学版)Journal of Chifeng University (Chinese Philosophy and Social Sciences Edition),36(09):214-216.
  
−
[3]Cao Xianghua曹向华.论汉语动宾类惯用语语义认知机制与类型[On the Semantic Cognitive Mechanism and Types of Chinese Verb-Object Idioms][J].河北科技大学学报(社会科学版),2020,(01):77-83.
+
*Zhan Bohui詹伯慧（2015）.略论汉语方言与地域文化[A Brief Discussion of Chinese Dialects And Regional Cultures].学术研究Academic Research,(01):154-158.
  
−
===Terms ans Expressions===
+
*Ding Yun丁韵（2020）.方言保护的意义及路径论略[The Meaning And Path of Dialect Protection].泰州学术Taizhou Academic,(00):149-153.
−
Chi+O 吃+宾语  phonetic distribution 音节分布  semantic types 词语义类型  deep semantic structure 深层语义结构  recipient object 受事宾语   metaphor 隐喻
 
−
 
 
−
metonymy 转喻  Media Language Corpus of Communication University of China中国传媒大学媒体语言语料库  conceptual meaning 概念义  color meaning 色彩义
 
−
 
 
−
===Questions===
 
−
Where does the word "Chi" rank in the top 8000 words that are used most frequently?
 
−
 
 
−
How many types can word meaning be divided into and what are they?
 
−
 
 
−
What’s the main reasons why the number of object types after “Chi” increased?
 
−
 
 
−
===Answers===
 
−
It ranks 77th.
 
  
−
Two types. They are conceptual meaning and color meaning.
+
*Ai Jun艾君（2020）.谈谈博大精深的中国汉语方言文化[Talk About the Profound Chinese Dialect Culture of China].工会博览Trade Union Expo,(35):39-43.
  
−
They are cultural influence, network development and changes in word meaning.
+
*Peng Diqiang彭地强(2020). 中国汉语方言图书出版研究（1949-2019）[Research on Chinese Dialect Book Publishing（1949-2019）].南昌大学Nanchang University.
  
−
==英语口译 张静芝 Zhang Jingzhi 202170081630==
+
*Tao Huan陶寰(2018).吴闽语云、匣母的读音和闽语全浊声母的清化[The Pronunciation of Wu, Min, The Box Mother and the Clearance of the Full Voiced Vowel of the Min Language].中国语文Chinese in China,(03):335-350+384.
  
−
==英语口译 张旻丰 Zhang Minfeng 202170081631==
+
*Zhuang Chusheng庄初升(2017).濒危汉语方言与中国非物质文化遗产保护[Endangered Chinese Dialects And the Protection of China's Intangible Cultural Heritage].方言Dialects,39(02):247-255.
  
−
==日语笔译 曹梦然 Cao Mengran 202170081632==
+
*Zhang Shifang,Shen Danpin张世方,沈丹萍(2017).中国语言资源保护的理念与实践——以汉语方言为视角[The Concept and Practice of Resource Conservation in Chinese Chinese: From the Perspective of Chinese Dialect].语言学研究Linguistics Studies,(01):6-16.

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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

Chuanjing Work Songs
Sun Lijun

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

The Influence of Traditional Chinese Philosophy in Contemporary Times
仝雨梦

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

A Brief Analysis of the Influence of Artificial Intelligence on Translators
Tong Lueya

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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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

Translation and Dissemination of Chinese Fairy Tales in the English-speaking World
Tuo Shumei

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.

Translation Status and Strategie

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.

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 Here the author explains the origins of the book, the basic understanding of Chinese mythology, and the system of the book. After reviewing the foreword, the reader may decide whether to purchase or read the book. or read it.

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.

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.

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.

Reference

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英语笔译 王思琪 Wang Siqi 202170081597

A Study on Chinese Dialects
Wang Siqi

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.(Liu Chensheng,Zhou Li,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.(Ding Yun,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.(Peng Diqiang,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.

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.(Peng Diqiang,2020)

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.(Xie Nana,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.(Xie Nana,2015)

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.(Ai Jun,2020）

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.(Ai Jun,2020）

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 Bohui,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.(Zhan Bohui,2015）

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.(Ai Jun,2020）

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

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. (Tao Huan,2018)

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.(Ai Jun,2020）

(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.

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.

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.

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.

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.

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,Shen Danpin,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.

Terms and expressions

level tone阴平

the rising tone阳平

the falling-rising tone上声

and 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

labiodental 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

  • Liu Chensheng,Zhou Li刘辰生,周莉(2020).论中国方言的重要性及保护措施[On the Importance of Chinese Dialects And Protection Measures].汉字文化Chinese Character Culture,(24):15-16.
  • Xie Nana谢娜娜(2015).略析地域方言与社会方言的关系[A Brief Analysis of the Relationship Between Regional Dialects And Social Dialects].赤峰学院学报(汉文哲学社会科学版)Journal of Chifeng University (Chinese Philosophy and Social Sciences Edition),36(09):214-216.
  • Zhan Bohui詹伯慧（2015）.略论汉语方言与地域文化[A Brief Discussion of Chinese Dialects And Regional Cultures].学术研究Academic Research,(01):154-158.
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  • Ai Jun艾君（2020）.谈谈博大精深的中国汉语方言文化[Talk About the Profound Chinese Dialect Culture of China].工会博览Trade Union Expo,(35):39-43.
  • Peng Diqiang彭地强(2020). 中国汉语方言图书出版研究（1949-2019）[Research on Chinese Dialect Book Publishing（1949-2019）].南昌大学Nanchang University.
  • Tao Huan陶寰(2018).吴闽语云、匣母的读音和闽语全浊声母的清化[The Pronunciation of Wu, Min, The Box Mother and the Clearance of the Full Voiced Vowel of the Min Language].中国语文Chinese in China,(03):335-350+384.
  • Zhuang Chusheng庄初升(2017).濒危汉语方言与中国非物质文化遗产保护[Endangered Chinese Dialects And the Protection of China's Intangible Cultural Heritage].方言Dialects,39(02):247-255.
  • Zhang Shifang,Shen Danpin张世方,沈丹萍(2017).中国语言资源保护的理念与实践——以汉语方言为视角[The Concept and Practice of Resource Conservation in Chinese Chinese: From the Perspective of Chinese Dialect].语言学研究Linguistics Studies,(01):6-16.
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