20220630 Culture 6

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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 周哲 Zhou Zhe 202170081613

Confucian Teaching Thoughts 周哲 Zhou Zhe

Abstract

The rise of the philosophic schools began with the practice of private teaching. So far as modern scholarship can determine, Confucius was the first person in Chinese history thus to teach large numbers of students in a private capacity, by whom he was accompanied during his travels in different states. According to tradition, he had several thousand students, of whom several tens became famous thinkers and scholars. The former number is undoubtedly a gross exaggeration, but there is no question that he was a very influential teacher, and what is more important and unique, China’s first private teacher. His ideas are best known through the Lun Yü or Confucian Analects, a collection of his scattered sayings which was compiled by some of his disciples.

Key words

Confucian teaching thoughts; kindness; The Analects of Confucius

Introduction

Ancient Chinese education is part of the brilliant and diverse ancient Chinese culture, the foundation on which it has been sustained and developed, and the driving force behind its constant innovation. It was passed down from generation to generation through ancient Chinese education. The school education, social education, family education and education in all kinds of craftsmanship were the guarantee of the continuity and development of all kinds of ancient Chinese culture, without which it would have been difficult to create, perpetuate and develop ancient Chinese material and spiritual civilization.

During the Western Zhou dynasty, there was not only a national school but also a country school, which gradually formed a systematic education based on ritual, music, archery, royalty, calligraphy and mathematics. During the Spring and Autumn and Warring States periods, private schools began to develop as a new form of educational organization, and a number of masters emerged, such as Confucius, Mo Zi, Mencius and Xun Zi, who shone with their wisdom. Ancient Chinese education is a humanistic one. It takes the cultivation of a gentleman as the sole purpose and focuses on teaching people virtue and wisdom rather than mere knowledge. It attaches particular importance to moral education and virtue cultivation, emphasizing moral integrity, ethics and lofty spirituality, advocating the development of ambition, and highlighting a sense of moral responsibility. It also promotes the spirit and broad-mindedness. China has gradually formed a long-term and profound educational tradition, starting from Confucius and Mencius, Lao Zi and Chuang-Tzu, and down to Song and Ming philosophy, all paying special attention to self-cultivation by attaching great importance to inspiring students’ self-awareness and initiative, to be persistent in their determination, to refrain from excessive indulgence and to do self-examination and good deeds, and to be subtle and prevent the gradual corruption. In this way, a series of principles and methodologies of moral education and cultivation with unique Chinese characteristics have been gradually developed.

Characteristics of Confucian Teaching Thoughts

In general, ancient Chinese educational thought, broadly speaking, has the following distinctive features.

First, there is the comprehensive view, that is, the big view of education. Ancient Chinese educators recognized early on that education is a subsystem of the larger system of society as a whole, and that many educational problems are essentially social problems that must be examined and solved in the context of the entire social system. In turn, the solution of educational problems would inevitably promote the development and progress of society as a whole. For example, Confucius attached great importance to education and regarded population, wealth and education as the three major elements of "statehood". From the idea of "The root of a state is in the family. Mencius", he attached importance to the education of family ethics and social morality "filial piety, brotherhood, loyalty and faith". He saw the important role of education in governing the state and stabilizing the social order. This idea of placing education at the forefront of governing the state and the people, and seeing the moral cultivation of the individual and the improvement of social morality as the basis for governing the state and stabilizing it, is very profound. The Book of Rites and Learning summarizes the role of education in sixteen words: "To build a state and rule the people, teaching is the first thing to do" and "To transform the people into customs, it must be learned". The role of education encompasses two interrelated aspects: one is to cultivate the various talents needed by the state, and the other is to form a good social moral style. This is a summary of the function of education as outlined and summarized by Chinese philosophers, which is still relevant today.

The second is the dialectical view, that is, the unity of opposites. Ancient Chinese educators emphasized the need to give priority to moral education, while not neglecting the role of intellectual education. For example, Confucius said: "A wise man devotes his attention to what is essential in the foundation of life. When the foundation is laid, wisdom will come. ", "If he (a young man) has time and opportunity to spare, after the performance of those duties, he should then employ them in literary pursuits. " (Analects Xue Er); and at the same time he says: "First there is the mere love of morality: that alone, without culture, degenerates into fatuity."(Analects Yangguo), ""I cannot say," replied Confucius, "if he could be called a moral character."" Dong Zhongshu also said, "If one is benevolent but not wise, one loves but does not distinguish; if one is wise but not benevolent, one is wise but does not do." This is the ancient Chinese view of the unity of morality and wisdom: moral education and its practice come first, followed by intellectual education; moral education is carried out through intellectual education, and intellectual education mainly serves moral education; there is an interdependence and interpenetration between moral education and intellectual education, between "practicing oneself with shame" and "learning from literature" There is a relationship of interdependence and interpenetration between moral education and intellectual education, and between "acting with shame" and "learning from literature". The same is true of moral education. There is also a relationship of unity and opposition between the understanding of moral concepts, the establishment of moral beliefs and the practice of moral behavior. The relationship between teaching and learning, and between teacher and student, is both contradictory and unified, as revealed in everything from the Book of Learning to Han Yu's Teacher's Discourse.

The third is the inner view, which emphasizes the inner moral function and self-awareness of the subject of inspiration. Ancient Chinese education inspires the inner self-consciousness of each person and puts forward a set of principles, requirements and methods of "being human", so that people can get the pleasure of "being human" from it. "It is a set of principles, requirements and methods of being human, from which one can derive the pleasure of being human and express the noble spiritual pursuit of human beings. Unlike Western Christianity and Indian Buddhism, ancient Chinese education is not "sinful education" but "joyful education"; it does not rely on religious beliefs and prayers, and does not advocate leaving society and the family, but emphasizes accumulating moral and good deeds in school, family and daily life, and strengthening self-cultivation. Instead of relying on religious beliefs and prayers, it does not advocate leaving society and family, but emphasizes accumulating moral and good deeds in school, family and daily life, strengthening self-cultivation, i.e., this shore is the other shore, "the highest and the middle way". Ancient Chinese educational thought emphasizes the ability to be self-aware of values in one's heart, to introspect, to reflect on oneself, to be prudent, to cultivate oneself, to perfect oneself, and to seek harmony between the human order and the cosmic order. Its quest for the source of value is inward rather than outward, not listening to the call of God or waiting for the revelation of Buddha. The emphasis on inspiring inner enlightenment and trusting in the inner power of the subject is a very important feature.

Ancient Chinese Confucianism in Teaching and Learning

Ancient Chinese educators have accumulated and summarized a wealth of teaching experience and have put forward many valuable ideas and insights into teaching theory, teaching principles and methods, and the requirements for teachers. These ideas not only arose in ancient times thousands of years ago is rare and valuable, but also today still shine with wisdom and are rich in enlightening educational significance. It is the essence of our traditional educational thinking and a major contribution to the world's treasure house of educational thought.

1. Teaching according to the material, inspiration and guidance

One of the best recognized traditional teaching ideas is "teaching to the students according to their abilities". Confucius remarked, "You look at how a man acts; consider his motives; find out his tastes. What the student does, what the student experiences, and what the student's interests are. For students not only "But now, when I want to judge of a man, I have to look at what he does in his life as well as listen to what he says.", but also "But when he has retired, on examining into his life and conversation I find he has been able to profit by what I have said to him." (Analects For the Government), i.e. examining the student's words and actions in private after class to get a full picture of the student's characteristics and reality. He knows the character traits of his students well, sometimes analyzing them in terms of their strengths, sometimes in terms of their weaknesses, and sometimes making comparative analyses of different students. He is able to target the different character traits of the students and follow their advice, instead of preaching in a uniform manner. Sometimes the students asked the same question, but he gave different answers. A disciple, the intrepid Chung Yu, asked if he might at once carry out into practice any truth which he had learnt. "No." answered Confucius. "You have the wishes of your parents and of your old people at home to consult. How can you take upon yourself to carry at once into practice what you have learnt?" Another disciple on another occasion asked the same question. Afterwards another disciple ventured to enquire of Confucius why he gave two totally different answers to the same question.

"That is because," answered Confucius, "the one man is too diffident, I therefore said that to encourage him; the other man, however, is too forward; Therefore I said that to pull him back. Confucius also advocated different teaching according to the level of intelligence of the student: "Confucius remarked, "You may speak of high things to those who in natural qualities of mind are above average men. You may not speak to those who in natural qualities of mind are below average men."" (Analects Yongye)

Mencius inherited and exerted Confucius' idea of teaching according to students' abilities and emphasized the variation of teaching methods. In conclusion, ancient Chinese educators believed that there were differences in students' personalities and that each student's natural endowments were different, so teaching methods should also vary from person to person. They opposed the use of a model to bind students, but advocated the development of each student's personality through education. In terms of teaching methods, ancient Chinese educators paid special attention to inspiration and guidance to develop the intellectual potential of each student. Confucius then went on to say: "In my method of teaching, I always wait for my student to make an effort himself to find his way I also make him find his own illustrations before I give him one of my own. bearing of a subject in one direction and found that my student cannot himself see its bearings into other directions, I do not then repeat my lesson." " (Analects Shu Zi)

2. Learn from the past, learn and think

The first words of the Analects are those of Confucius: "Confucius remarked, "It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired."" (Analects Xue Er) He also said, "Confucius remarked, "If a man will constantly go over what he has acquired and keep continually adding to it new acquirements, he may become a teacher of men.""(论语-为政) Zhu Xi explained in his Four Books Collected Commentaries, "The old one, what he has heard of the old; the new one, what he has The new one, the present one. The words learn to be able to practice the old heard at times, and every time there are new gains."

Only by repeatedly learning and practicing can we firmly grasp what we have learned; only when we have become proficient in what we have learned and have integrated it, can we learn from the past and know the future, and explore the unknown from the known. This kind of thinking, which attaches importance to learning from the past without neglecting the exploration of new knowledge, is still inspiring today.

On the issue of dealing with the relationship between learning and thinking, ancient Chinese educators mostly advocated the combination of learning and thinking and the importance of learning and thinking together. Confucius remarked, "Study without thinking is labor lost. Thinking without study is perilous." (Analects of Confucius Weizheng) He advocated that study and thinking should go hand in hand, but should be based on study. But it should be based on study: "Confucius on one occasion remarked, "I have spent a whole day without taking food and a whole night without sleep, occupied with It was of no use. I have found it better to acquire knowledge from books."" (Analects Wei Ling Gong) He also emphasized the need to think on the basis of study: "Confucius remarked, "A man who does not constantly say to himself, 'What is the right thing to do?' I can do nothing for such a man." " (Analects Wei Ling Gong). Xunzi inherited this idea from Confucius. He also said, "I have tried to think all day long, but I am not as good as what I have learned in a moment." He also asked that, on the basis of learning, one should "ponder in order to pass on" (Xunzi Persuading Learning), that is, to integrate what one has learned through thinking activities.

3. Make Steady progress Incrementally

Ancient Chinese educators generally valued the principle of gradual teaching. The students of Confucius praised him for his "good enticement in a gradual manner" (Analects of Confucius Zihan). On the one hand, he believed that teaching was a process of natural development, and that it should be self-improving, not lax or interrupted; on the other hand, it should not be impatient or prostrated. He said, "The gentleman's ambition is not to attain the Way without becoming a chapter." He compares the order of advancement in learning to flowing water, "not without a surplus of subjects", and "he who advances sharply, retires quickly" (Mencius On the Exhaustion of the Mind). Mencius also used the natural growth of seedlings as a metaphor for the process of education. On the one hand, he advocated plowing with all one's might and opposed indulgence; on the other hand, he opposed weeping seedlings to help them grow and rushing to success.

The "way of learning" proposed in the Book of Learning is also against "dilly-dallying". It says: "Those who are good at asking questions are like attacking hard wood, and those who are easy first are followed by their programs, and when they have been long, they say (get off) each other to solve them. Those who are not good at asking are the opposite. He who is good at asking questions is like a bell; if he knocks on a small one, he will make a small sound; if he knocks on a large one, he will make a large sound; if he is subdued, he will make his sound. Those who do not answer questions well do the opposite. This is the way to advance in learning. "This is the principle of gradual progress in teaching.

Zhang Zai believes that the teaching process "should not be slow, but should not be hasty. Because the difficulty of the material and the development of the student's body and mind are "gradual", which requires teaching must also adhere to the principle of "gradual", not dilly-dallying and teaching. Zhu Xi even more clearly put forward the "step by step and progressive, familiar with the reading and fine thinking" teaching ideas. He said: "gentleman teach people in order, first pass to the small near, and then teach to the large far", "such as mountain climbing, people more to the high place, do not know since the low place do not pay attention to, the end of the reason to the high place". He stressed that teaching should be insisted on from near and far, from easy to difficult, from shallow to deep, from concrete to abstract, from known to unknown. Zhu Xi also said: "the sages teach people, the lower learning up to, in an orderly manner, so engaged in the middle of it, and the important, about and not alone, no delusion over the sloppy drawbacks. Today's scholars of the word are mostly opposed to this, so its high fell into the empty illusion, the low drowned in hearing and seeing, and despairingly do not know where they will return to. He thinks that if one does not first engage in lower learning but deludes oneself to reach the top, one is prostrated, and then one is reduced to empty illusion; if one engages in lower learning but does not seek to reach the top, one is drowned in hearing and seeing. In the former case, one is impatient to advance without following a sequence, and in the latter case, one is not advancing despite following a sequence, both of which will waste energy and fail to achieve the goal. He believed that only by learning in a gradual and orderly manner and according to one's ability could one make steady progress.

In conclusion, ancient Chinese educators have realized that the accumulation of knowledge and the growth of intelligence is a gradual process, and it is impossible to finish it all in one go. They emphasized that teaching should pay attention to stages and rhythm, and should follow the natural course of events, which is in line with objective laws.

4. Kindness helps save mistakes

The idea of teaching for long goodness and saving mistakes was put forward in the Book of Rites Book of Learning. The Book of Learning says: "There are four failures of the scholar, which the teacher must know. When a man learns, he may lose much, or he may lose little, or he may lose easy, or he may lose stop. These four are not the same as the heart. He who knows his heart can then save it from its failures. He who teaches is also the one who grows good and saves his failures." This is to say, in the learning process, some students are greedy for more and more, too complicated and do not seek to understand; some students are too narrow in knowledge, holding on to the residue of the queue; some students are not focused on learning, shallow taste; some students are stagnant, afraid of difficulties and retreat. These four types of problems reflect the different psychological states of students towards learning, teachers only understand these psychological states, in order to help students overcome these problems in a targeted manner. Teachers must grasp the specific situation, take advantage of the situation, and be good at both promoting students' strengths and overcoming their weaknesses.

Many and few, easy and difficult are not fixed, and gains and losses can be transformed into each other. Wang Fuzhi said in the Book of Rites, Volume 18: "Although many, few, easy, and stop have their own faults, the many are convenient for the extensive, the few are easy to specialize, the easy are brave to act, and the stop is safe in its order, and each has its own good; to save its faults, it is good at carrying on." Although many, few, easy and stop have their own faults, they also contain certain positive factors. Teachers should observe their students comprehensively, understand the dialectic of teaching, and, according to the "difficulty of learning" and the "beauty and evil" of their "qualifications", explore, cultivate, and This is to make up for the shortcomings of the students, and to save them from their mistakes. This is the idea of making up for the shortcomings, and of saving the shortcomings from the good.

The Book of Rites and Learning also explicitly puts forward the idea of teaching each other. It says: "Although there are excellent dishes, we do not know their purpose if we do not eat them. Even though there is a supreme way, we do not know its goodness without learning. It is because learning is then knowing the inadequacy, teaching is then knowing the difficulty. Knowing inadequacy, one can then reflect on oneself; knowing difficulty, one can then strengthen oneself. Therefore, it is said: teaching each other also. The "Tuijin" says: "Learn and learn half. This is what it means!" Here is a profound exposition of the contradictory relationship between "teaching" and "learning" and the interdependence and mutual promotion of each other. Teaching benefits from learning, and learning improves day by day because of teaching. Teaching can help learning, and in turn, learning can help teaching, which is called "teaching and learning". "Teaching and learning" implies not only a unified relationship between teaching and learning, but also a mutually reinforcing and complementary relationship between teachers and students on an equal footing.

5. Teach by example, respect teachers and love students

Ancient Chinese educators, based on their experience in educational practice, put forward various requirements for teachers, and leading by example and teaching by example is one of the important ones.

Confucius said, "If one's body is right, one does not follow orders; if one's body is not right, one does not obey orders." "If you can't correct yourself, how can you correct others?" (Analects of Confucius Zilu) Here he emphasized the importance of "teaching by example", correcting oneself and others. He also said, "If you do not speak to a man who can speak to him, you will lose him; if you do not speak to him, you will lose him. Those who know do not lose people and do not lose words." (The Analects of Confucius Wei Ling Gong) He advocated the use of both "teaching with words" and "teaching without words" in teaching, using "teaching with words" if it is possible to use "teaching with words", and using "teaching with words" if it is not possible to use "teaching with words", that is, influencing and educating students through hints or one's own daily behavior. There is a certain psychological basis here. Confucius said, "I want to have no words", and he believed in the power of "teaching without words".

Xunzi proposed: "There are four teacher techniques, and Bo Xi is not with it. A strict teacher who is scrupulous can be a teacher; a teacher who is a senior citizen who believes can be a teacher; a teacher who recites and does not offend can be a teacher; and a teacher who knows the subtleties and discusses can be a teacher." (Xunzi Zhi Shi) He believed that a teacher must have four conditions (not including extensive knowledge): first, the teacher must have dignity and be able to make people respect him; second, the teacher must have high prestige and rich teaching experience; third, the teacher must have the ability to teach in an organized and systematic way and not violate the teacher's instructions; fourth, he must know the subtle theories and be able to explain them clearly. The Book of Learning also sets strict requirements for teachers, considering high moral character and academic excellence as essential for teaching and education, as well as the mastery of correct teaching methods and principles.

Yuan Hong, a Jin dynasty scholar, said in "The Records of the Later Han Dynasty The Chronicle of Emperor Ling": "A teacher of scripture is easy to meet, but a teacher of men is difficult to meet." It can be seen that the standard of "human teacher" is not only to impart knowledge, but also to be a teacher of others. This is the excellent traditional educational thinking of ancient China.

Ancient Chinese educators also advocated that students respect their teachers and teachers love their students, establishing a good teacher-student relationship. Confucius loved his students and cared about their moral and academic improvement, as well as their lives and health. He was happy to see the progress of his students; he often helped them when they were poor; he visited them when they were sick; and he was very sad when they died. He established a deep friendship with his students. Confucius said; "If you love, can you not work? If you are loyal, can you not teach?" (Analects of Confucius Xianwen) He also said: "Two or three sons think that I am hidden? I have nothing to hide from you. I have no line and I do not share with the two or three sons. (Analects of Confucius Shu-i) Confucius had "no selfishness and no concealment" for his students, and he had unlimited expectations: "The future generation can be feared, how can we know that the future generation will not be the present?" (Analects of Confucius Zihan). He also believed that when a righteous cause needed to be taken up, the younger generation should be bold enough to go forward and take responsibility, even in front of their own teachers, without having to be humble, "when benevolence does not let the teacher go" (Analects Wei Ling Gong). The students of Confucius admired Confucius for his high morality, profound knowledge, and good teaching. Yan Yuan said, "If you look up to a person who is high, you will learn from him. If you look ahead, you will not be able to follow. The master was good at enticing people, and he taught me with literature and rituals, and I could not stop. Since I have exhausted my talent, as if there is a stand-alone Zhuoer. Although I want to follow him, the last thing I want to do is to do so." (Analects of Confucius Zihan) After the death of Confucius, the students built a house next to his tomb and kept mourning for three years, weeping bitterly when they parted. Tzu Kung could not bear to leave, so he stayed alone for another three years. He said, "The inaccessibility of Confucius is like the inaccessibility of heaven. (The Analects of Confucius Zihan) The student expressed his infinite nostalgia and admiration for Confucius.

Mozi also emphasized respect for teachers and love for students in his educational practice, and Mozi's teachers and students were able to live and die together and share the hardships. Mozi and his students "took fur and brown as their clothes, took crawling as their clothing, and never rested day and night, taking self-hardship as their ultimate goal" (Zhuangzi The World). The students followed Mozi "to the fire and to the edge of the sword, not to be deterred from dying", and this teacher-student relationship was gradually built up through life and death and common suffering.

Xunzi to whether the "valued teacher heavy Fu" to the height of the rise and fall of the country to understand, and advocate students over teachers. He said: "When a country will rise, the teacher will be valued but not the teacher; ...... when a country will fall, the teacher will be despised but not the teacher." (Xunzi Ontario) He believed that students not only have the relationship of inheritance of knowledge and learning to their teachers, but also bear the responsibility of surpassing the wisdom of their predecessors and advancing the academic level. He said in figurative language: "Learning cannot be done. Green, taken from the blue and green in the blue; ice, water for which and cold in the water." This shows that there is no end to learning, and that it is the law of academic development that "the blue is better than the blue".

Some educators of the Song Dynasty were also models of respect for teachers and love for students. Hu Aigong, on the one hand, advocated "strict teacher-disciple manners"; on the other hand, he also advocated deep affection and cordial relationship between teachers and students. He treated all students as his sons and brothers, and they respected him as their father and brother. Roy Cheng was so kind and friendly that students often felt "like sitting in the spring breeze and harmony" when they got along with him. Cheng Yi, on the other hand, is stern and rigid, some students see him sitting in meditation and dare not be alarmed, waiting in the door until the snow is more than a foot deep, leaving a "Cheng door standing snow" of the good story. Zhu Xi once criticized the shortcomings of the indifferent relationship between teachers and students in government schools, "teachers and students see each other, indifferent as people walking on the road". He carried forward the spirit of Confucius "teach people tirelessly", follow the good advice, tireless, have deep feelings for students. His pupil Huang You said in his "Acts of Zhu Zi": "Zhu Zi's lectures on the classics, through the ancient and modern world, were often given until midnight. Although the disease is detached, to the students asked to discern, it is removed from the body of the disease, a day without lectures, is tense often thought worried." Reflects the sentiments of a great teacher. Zhu Xi's requirements for students is strict, but not passive precautions, but positive guidance, do not focus on the form of the provisions of the provisions, but rather to inspire students to consciously comply. Enthusiastic teaching, the method proper, in order to deepen the teacher-student friendship, close teacher-student relationship. These experiences of Zhu Xi, which contain universal laws, reflect the fine tradition of respecting teachers and loving students in the history of ancient Chinese education, and are often praised and drawn upon by later generations.

Conclusion

Compared with foreign education, ancient Chinese education has these characteristics: it is not mechanical and dull, but flexible and varies from person to person and from time to time; it is not subdivided and detailed, but comprehensive and integrated; it is not merely teaching knowledge and technology, but the unity of morality and wisdom; it is not detached from teachers and students and disconnected from education and life practice, but teaching and learning together and integrating education into life practice; it is not pivoted on the system of knowledge, but on It is not a pivot on the system of knowledge, but on life, and aims at the building and cultivation of the human style from generation to generation.

References

• Mao Lirui(1985-1988), Shen Gouqun, eds. General History of Chinese Education. Shandong; Shandong Education Press

• Sun Peiqing(1992), ed. History of Chinese Education, Shanghai: East China Normal University Press

• Wang Bingzhao, Guo Qijia, Liu Huahua, He Xiaoxia, Gao Qi(1994). A Concise History of Education in China (Revised). Beijing; Beijing Normal University Press

• Guo Qijia(1998). Ancient Chinese Schools. Beijing: The Commercial Press

英语笔译 朱丽娟 Zhu Lijuan 202170081614

Eco-awareness in Traditional Chinese Culture Zhu Lijuan

Abstract

The traditional culture of the Chinese nation is brilliant,which contains many profound ideas of ecological civilization and ecological development. These thoughts not only provided the moral foundation for the continuous development of Chinese civilization for five thousand years, but also provided the theoretical premise for the sustainable development of modern ecology and ecological civilization construction. Confucianism, Taoism and Buddhism occupy a very prominent position in Chinese traditional culture and have the greatest influence on later generations. This paper mainly discusses the ecological thoughts of Confucianism, Taoism and Buddhism, so as to provide value guidance for properly handling the relationship between man and nature.

Key words

Ecological thoughts;Confucianism;Taoism;Buddhism

Subtitle 1

1. Harmony between man and nature.

The core of ecological thought in Chinese traditional culture：Integration of nature and human. The ecological thoughts in ancient China gestate in the traditional culture. Confronted with the ecological problems which bothers the whole mankind, people surprisingly discover that the Chinese ancient philosophy has provided enormous enlightening accomplishments for the problem, or it contains the creative principles to cope with such contradictions and conflicts when we are pondering and searching for the solutions to the crisis, which is the wisdom of "Correspondence between Heaven and Human." "Correspondence between Man and Nature" is an elementary proposition of Chinese traditional philosophy. It is not only a basic spirit of China's traditional culture, but also is the optimal plane pursued by Chinese culture.On the one hand, the word "heaven" refers to "the vast nature," and it also refers to "the highest principle" and "the highest power." On the other hand, the word "unity" attaches importance to the process of a harmonious and unified status, which refers to the state of harmony between man and nature.

The ideology of "Integration between man and nature" lasted for more than 2,000 years, which was publicized, explained and developed by most ancient philosophers and became the basic style of Chinese culture and even Oriental culture. According to Ji Xianlin, a master of oriental culture, "harmony of heaven and mankind" is an elementary form of China's culture and this ideology is concentrated expression for the philosophy in oriental culture. This thought has established the foundation of ancient China philosophy, and it has exerted far-reaching influence on development of traditional culture. It is not only worth carrying forward, but also related to the future of mankind. "Harmony between man and nature" is regarded as a consistent ideological tradition in Confucianism. Confucius as "Yi Zhuan," once said,"Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence and righteousness. (According to the book Yi Zhuan, there is a contribution made by Confucius: He regarded heaven, earth and man as three resources and regarded them as natural laws, which were finally used to establish an orderly world system. )

In addition, the contribution made by Mencius lies in his mode of mind and nature, completely showing your mind so that you know your nature and heaven. For Meng Zi, people do not need to know their mind or heart, but only show or appear completely in your spirit so that they can recognize human nature and the heaven. Dong Zhongshu believes that There is a natural order to things. Only by following such guidelines in order to achieve the integration between man and nature. Zhang Zai accepted the idea of the universal nature of heaven, and for the first time combined these two parts. As mentioned tree types of knowledge from Zhang Zai: the knowledge from seeing and hearing;the knowledge based on virtue;the knowledge from sincerity. Xunzi believes that Heaven has its seasons; Earth its resources; and Man his government. This, of course, is why it is said that they "can form a Triad." When man abandons what he should use to form the Triad yet longs for the benefits that result from the Triad, he suffers from delusion! The concept of "harmony between man and nature" is also expressed in Xunzi's viewpoint, which expresses the ecological concept of harmony between man and nature.

Similarly, Taoism advocates "Harmony between heaven and man." Laozi first expressed the ideology of "Correspondence between man and nature". He proposed that Man law the law of the heavens, France Road, Imitation of Nature. Zhuangzi also believes that not to receive (as evils) the inflictions of Heaven is easy; not to receive (as benefits) the favours of men is difficult. There is no beginning which was not an end. The Human and the Heavenly may be one and the same. Based on Taoist view, harmony between man and nature is the key for all things in nature to maintain its differences, but also to realize a comprehensive and coordinating relationship between humna and nature. Any destruction of nature will lead to the destruction of the relationship between man and nature, which is opposed by Taoism.

To sum up, the thought of "harmony between man and nature" is the main line of thought running through the main schools in ancient China. "Harmony between man and nature" contains different levels of content, and different philosophical schools and philosophers have different views on it. For example, Taoism pays more attention to "nature" and Confucianism pays more attention to "humanity". However, the basic meaning of this thought is the internal unity of man and nature. The concept of "harmony between man and nature" has undergone a long process of development and it complex in its content. however, it embodies the profound understanding of the relationship between man and nature in traditional China culture. Therefore, the concept of "harmony between man and nature" is the core of ecological thought in traditional Chinese culture.

Subtitle 2

2.Taoism thought of the nature law.

Taoism is one of the main schools in the history of ancient Chinese philosophy, which contains rich ecological thoughts. F. Capra, a contemporary humanistic physicist, once said, "As far as I am concerned, among the traditional schools of philosophy that contend with a hundred schools of thought, Taoism provides the deepest and most perfect ecological wisdom. It emphasizes that in the process of natural circulation, all phenomena and potential of individual and society are basically the same." With Laozi and Zhuangzi as the representatives, Taoist philosophy systematically discusses the relationship between heaven and man. The believes in nature is the quintessence of Taoism, and this concept has established the strong foundation for a rich ecological thought.

In Taoism, "Tao" is the beginning and nature for the whole world. The basic, eternal principle of the universe that transcends reality and is the source of being, non-being, and change. Laozi proposed that Tao gives birth to one, and one gives birth to two, and two gives birth to three and three gives birth to all things. What's more, he also pointed out the myriad things under the heavens are born of being, being is born of non being. That is to say, the Too of Tao-ism is the unitary "that" from which springs the production and change of all things in the universe.In other words, people and everything in the universe, everything and on everything, the reason things are unified into the same to my heart.The relationship between "one" and "ten thousand" is not only the relationship between mother and son, but also the relationship between unity and diversity. As the foundation of the existence of all things, "one" represents "nature", where "nature" represents the whole nature. In other words, all things are an integral part of nature, and man is also a thing in all things, that is, a part of nature.

It was the first time that Laozi explicitly put forward the "nature" in the history of philosophy in China, where he discussed the relationship between man and nature. "Man laws the land, the land laws the sky, the sky laws the Tao, and the Tao laws the nature. There were three means of the nature in Taoism: one was the natural in nature, the second was spontaneousness and own so, the third was nature in the life meaning.That is to say, human beings should take "Tao" as the law, because it is the basis of the existence of all things in the world. According to Lao Tzu, everything in nature, including human life, is the result of creation of nature, which is naturally generated and has no master, which is the basic meaning of "Tao follows nature. In Taoism, man is a part of nature.The movement and change of all things in nature are regular.Tao, heaven, earth and man all exist naturally. They exist and move according to the nature of nature, and are constantly changing. Laozi believes that human behavior should conform to nature and follow the operation law of all things in nature. "Knowing often means knowing, not knowing often, making mistakes and being fierce". That is to say, it is wise to act according to the laws of all natural things. If you don't act rashly according to the laws of all natural things, you will inevitably lead to danger. Taoism believes that since man was born in the process of "Tao" giving birth to all things, man should follow the example of heaven and earth, adopt an attitude of conforming to nature to all natural things, and "dare to do things to assist the nature of all things", that is, "inaction". "Natural inaction" is the direct embodiment of "Tao follows nature". Taoist "inaction" does not mean inaction, but does not deliberately act recklessly or force arbitrarily. Therefore, Laozi emphasized that we should do things in an inaction manner, so as to achieve the effects of "doing nothing" and "doing nothing" in nature and human life.

In a word, "Tao follows nature", as Taoist thought and Taoist doctrine, contains rich ecological thoughts, which has important ecological significance in today's deteriorating ecological environment.

Subtitle 3

3. Anthropocentrism.

Confucian culture represents the mainstream of Chinese traditional culture, in which the ecological thought about the relationship between man and nature is a very important aspect. Confucianism has always valued man's position in all natural things, but it does not have rich and clear ecological thoughts similar to Taoism. Confucian ecological thoughts are often combined with their theory of caring for heaven, earth and man, thus forming a unique mixture of ecological thoughts with both anthropocentrism and natural centrism. Some outstanding thinkers of ancient Chinese Confucian school put forward many precious ecological thoughts from the study of interpersonal relationship, and formed a relatively complete ecological ideological system. They advocate that man is a part of nature, and man is similar to all things in nature, so man should adopt a obedient and friendly attitude towards nature, and seek harmony between man and nature as the ultimate goal.

Man is a part of nature and a product of nature, which occupies a very special position in nature. It can be said that the most important role of man in nature is "counselor's education". The Doctrine of the Mean expounded the unity of man and nature earlier: "Only the sincerity of the world is to do its best; If you can do your best, you can do your best; If you can do your best, you can do your best; If you can do your best, you can cultivate the towering land; If you can cultivate the towering land, you can participate with heaven and earth. "(Chapter 22) That is to say, only by adhering to the principle of sincerity can we give full play to our good nature; Only by giving full play to one's good nature can one influence others and give full play to their good nature; Only by giving full play to the good nature of all people can we give full play to the good nature of all things; Give full play to the good nature of all things, and you can participate in the cultivation of all things in heaven and earth. People are in contact with everything in nature anytime and anywhere, and treat things with honesty, which is the fundamental attitude to deal with the relationship between people and things. To treat things with sincerity means to respect, sympathize with, love and understand all things, and promote the growth and development of all things by the way of cultivating heaven and earth, instead of using, controlling and destroying all things as external things unrelated to life.

Mencius expounded the relationship between man and nature with the moral category of "sincerity". He pointed out: "Honest body has a good way, don't know about good, don't be honest with its body. It is a sincere person, and the way of heaven is also; He who thinks honestly is the way of man. ". ("Mencius Li Lou") That is to say, he has taken "sincerity" as the theoretical goal of the unity of man and nature. How can people achieve sincerity to achieve the realm of sincerity? Mencius pointed out: "Those who do their best know their nature. If you know its nature, you will know the sky. Save your heart and raise your sex, so things are also ". (Mencius devotes himself to it) is a process of "devoting himself to it", "intellectuality" and "knowing heaven". Mencius' theory of devotion, understanding and knowing heaven advocates achieving the goal of sincerity and realizing the harmony and unity between man and heaven through moral cultivation. Therefore, Mencius put forward that "everything is prepared for me", that is to say, the fundamental principles of everything in the world exist in people's nature, and they only need to be brought into full play. The Doctrine of the Mean also emphasizes the importance of human cultivation, and holds that as long as human efforts are made, the highest point of human nature can be reached and the work of cultural education can be realized. Therefore, the Doctrine of the Mean points out: "Secondly, music can be sincere, sincerity is shape, shape is writing, writing is clear, Ming is moving, movement is changing, change is changing, and only sincerity in the world can be changed. "(Chapter 23) The process from" music "to" energy "is not only a process of self-improvement of human nature, but also a process of dealing with the relationship between man and all things; It is not only a process of achieving" energy ", but also a process of" counselor's education ". Xunzi also proposed: "When the day comes, the land has its wealth, people have their governance, and husbands are called able to participate. "(Xunzi's Theory of Heaven) That is to say, people in heaven and earth have their own functions. Only by understanding the differences between people in heaven and earth can we achieve the realm of" participating with heaven and earth ".

When people reach the realm of "sincerity", they will naturally be able to cultivate all things, which is called "counselor". The Doctrine of the Mean says: "So sincere interest-free. Endless is long, long is micro, micro is far away, far is thick, and thick is clever. Beat thick, so the load is also; Clever, so the cover is also; Far away, so things are also. Strive for thick land, smart sky, long and boundless. In this way, you can't see the chapter, change without moving, and do nothing. "(Chapter 26) That is to say, only when heaven and earth are thick and long-standing can they cover all things; Only when the way of heaven and earth is sincere and interest-free can everything be produced. When people reach the realm of "sincerity", they can achieve everything like heaven and earth, and help to cultivate heaven and earth, which is the greatness of human nature.

Subtitle 4

4.Buddhist:equality of all beings.

Buddhism, as one of the world famous religions, has a long history, is extensive and profound, and has abundant documents, including many valuable ecological thoughts. After Indian Buddhism was introduced into China, Chinese Buddhists combined the essence of Indian Buddhism theory with the theory of Chinese traditional philosophy and re-elucidated and innovated philosophical thoughts. Chinese Buddhism contains a large number of ideological portrayal of natural ecology and spiritual ecology, and contains rich ecological theories, which is an important link and resource between Chinese traditional culture and ecology.

Equality of all beings is a basic concept of Buddhism. As an important concept of Buddhism, "sentient beings" expresses the core idea of Buddhism about the symbiotic relationship between human beings and other living bodies, human beings and nature. Buddhism divides everything in nature into two categories: Things with emotion and life, such as people and animals, were originally called "sentient beings" and later called "sentient beings"; Things without emotion, such as vegetation, tiles, mountains and rivers, etc., are called "ruthless beings". With the advancement of history and the influence of Chinese traditional culture, the content of "sentient beings" has continuously expanded its extension, and has been promoted from the initial "sentient beings" to cover both sentient and ruthless universe. Buddhist "equality" can be divided into four levels: Equality between all beings and Buddha, equality between people, equality between people and animals, equality between affection and ruthlessness. That is to say, all things in the universe, namely Buddha, man, animals, plants and inorganic matter, are equal.

In Chinese Buddhism, Tiantai Sect, Huayan Sect and Zen Sect all believe that all sentient beings have Buddha nature. Zen believes that not only sentient beings have Buddha nature, but also low-level life such as ruthless vegetation has Buddha nature. Ji Zang pointed out in Volume 3 of Mahayana Metaphysics: "According to the right, according to the right, all living beings have Buddha nature, then vegetation has Buddha nature. Therefore, not only all living beings have Buddha nature, but also vegetation has Buddha nature...... Therefore, if all living beings become Buddhas, all vegetation will become Buddhas. "That is to say, all phenomena in nature are in the causal relationship of interdependence and mutual restriction, and all life is an organic part of nature. Without nature, life cannot exist. The so-called "green bamboo is full of Dharma body; Gloomy yellow flowers are nothing more than Prajna", that is to say, flowers, trees, birds and animals all have Buddha nature, so we must care for every grass and tree in nature and build an interdependent, harmonious and free environment.

Buddhism believes that life is very precious to human beings and all animals and plants that can't talk. Human beings become masters of nature because of their superb thinking ability, but they can't harm other things. As small as dust, as large as the universe, and all living beings are in the same life flow, and "all living beings have Buddha nature", all things may reach the highest level and comprehend Buddha nature. Buddhism's concern for life is most concentrated in the compassion of all living beings. Compassion is the foundation of Buddhism and Taoism. "Compassion is the greatest in all Buddhism" (Great Wisdom Theory). In Buddhism's view, "harmony with happiness" is called "kindness", and "pulling out bitterness" is called "sadness". It teaches people to be merciful to all life. "Great kindness is happy with all sentient beings, and great compassion pulls out all sentient beings' sufferings" (Great Wisdom Theory). The former means giving happiness to all people and creatures, while the latter means pulling out the pain of all life.

Conclusion

Therefore, we can sum up the traditional culture of the ecological thinking inherent in the characteristics possessed.

First of all, The traditional China culture of ecological thought boasts deep the philosophy of "life." The "God" is the Word of God. "Yi" play to the thought of Confucius, said: "It's easy. " He said,"The great virtue of heaven and earth is born." Life is the growth of all things, is to create life. Life, is born and born, create and create. The meaning of the word is that the world takes "life" as its way and "life" as its virtue. Later generations of Confucian thinkers inherited this idea from Confucius and the Yi Zhuan, emphasizing that human benevolence and kindness originated from "the heart of heaven, earth and creatures." Thus,"life" refers to "benevolence," and "life" is good. In the Song Dynasty, Zhou Dunyi said,"Heaven gives birth to all things with yang and makes all things with yin." Life is benevolence; success is righteousness. " Cheng Yi of Song Dynasty said,"The nature of life is benevolence." Zhu Xi of the Song Dynasty said,"Benevolence is the vitality of heaven and earth." "It's the end of the world. " Therefore, the "benevolence" advocated by Confucianism is not only to kiss and love people, but also to extend from kissing and loving people to loving all things in heaven and earth. Because people and the universe, belong to a big life world. Mencius said,"To be close to one's family is to be kind to the people; to be kind to the people is to love things." Zhang Zai of Song Dynasty said,"People are my compatriots, and things are my friends." (All the people of the world are my brothers, and all the things in heaven and earth are my companions.) Cheng Ying of the Song Dynasty said,"Man and heaven and earth are one thing." He also said,"The benevolent takes the heavens and the earth and all things in them as one." "Benevolent and all things." Zhu Xi said,"All things in the world are one." So a lot. These words are said, people and all things are the same, is equal, so people should put the love to the universe.

A letter from Zheng Banqiao, a great painter in Qing Dynasty, fully expressed this thought of Confucianism. Banqiao said in the letter, the heavens and the earth, an ant insect, Xinxin love to read, this is the heart of the day. "The heart of God is the heart of God." So he said he was most opposed to "cage birds." "I want to entertain, he in prison, what feeling what reason, and must bend the nature of things to suit my nature!" Is the Wolf butch, that is, put them far away, don't let them harm human beings, people also have no right to any killing. Man and all things, so people and all things are equal, people can't think of themselves as the master of all things. This is the Confucian concept of great benevolence. Banqiao then and he said, really love birds will be a variety of trees, make a bird bird home. When I wake up in the morning, there are birds chirping. The birds are very happy, and so are the people. This is called "each has his own day." The so-called "each suitable for its day," is that all things can be in accordance with their natural nature to survive. In this way, as the same kind of people and all things also can get real happiness, get the greatest aesthetic feeling.

Secondly, associated with the consciousness of ecological philosophy and ecological ethics, there is also a kind of ecological aesthetics consciousness in China traditional culture. Ancient China thinkers believe that nature (including human beings) is a life world, the universe contains up life, business, this kind of life, business is the most worth watching, people in this kind of viewing, experience the state of man and all things, to get great spiritual pleasure. Cheng Ying said: "The business of all things is the most impressive." The "business of all things" is a favorite of the Song and Ming scholars. "I like to see the grass in front of the window." Asked why he didn 't, he said: "I don't know what you mean." He also said,"Observe the biological meteorology of heaven and earth." Zhou Dunyi experienced from the growth of grass in front of the window that there is a kind of "business" in heaven and earth, which is shared by "me" and all things. The experience gave him a kind of happiness. Cheng fish, always, and said: "I want to see you." He also likes to watch the newly hatched chickens, because the young chickens are lively and lovely, which can best reflect "business." He has a poem to describe their own happiness: "All things are content to watch quietly, and the four seasons are happy with people." "The clouds are light and the wind is light near noon, and the flowers follow the willows across Maekawa." He experienced the "business" between man and all things, experienced the harmony between man and nature, and obtained a kind of happiness. This is the "joy" of the "benevolent."

Finally, this ecological consciousness of "loving and thinking" and "business" of observing all things in heaven and earth is clearly reflected in ancient China literary and artistic works. Ancient China painters emphasized the expression of the "vitality" and "business" of all things in the world. Dong Qichang, a painter of the Ming Dynasty, said that the reason why painters live long is that "there is nothing but vitality before their eyes." In the Song Dynasty, Dong Di emphasized in the postscript to Guangchuan Painting that the artist's painting must be "born from business and obtained naturally." The painter Zhu Yunming said,"Or say: 'Plants are heartless, how can they be intentional?' I don't know that there is a kind of business between heaven and earth. The creation is wonderful, and it is as wild as it is indescribable. " So the king of Qing Dynasty is the painting fish tactic said: "The fish must be lively to get its swimming image." "I admire his happiness leisurely and agree with others." China painters never draw dead fish, dead birds, Chinese painters of flowers, birds, insects, fish, are up, business is abundant. The image world of flowers, birds, insects and fish of China painters is a life world in which human beings and all things in the world are integrated, which embodies the ecological consciousness of Chinese people.

The same is true China ancient Chinese literature.The poems of Tang and Song Dynasties show the beauty of flowers, birds, trees and people.Such as "swallows fly in the mud, mandarin ducks sleep in the warm sand.""I'm a friend of the mountain birds and flowers. "(Du Fu)"Men and birds are not in disorder, and animals are mutually close."(Wang Wei)"A pine and a bamboo are true friends, and a mountain bird and a mountain flower are good brothers."(xin qiji) some poems filled with gratitude to the nature, such as du fu "peach":"Gao Qiu always gives the poor people real life, and his eyes are still full of flowers when he is old."That is to say, the nature (here is the peach tree) not only for people to life necessary food items, and give a person with aesthetic enjoyment.This is a very profound thought.In the qing dynasty great writer pu songling's novel "liao zhai zhi yi" also runs through the consciousness of the people and the universe.The beauty of "liao zhai zhi yi," is the beauty of man and all things.The poetry of "liao zhai zhi yi," is one of the people and all things of poetry.In this literary work, flowers and trees, birds and animals insect fish can translate into a beautiful girl, and love with people.For example, the two girls in "Xiangyu" are the peony and winter resistance of the Qing Palace at the foot of Laoshan Mountain, one is Xiangyu and the other is crimson snow."The winter is two feet long, the peony is more than ten feet tall, and the flowers are bright like brocade."The breeze and the qing dynasty palace reading Huang Sheng love each other, crimson snow and Huang Sheng for friends.Only to infamy, there is a tourist saw white peony, love, just dig it move home.White peony so dead.Huang Sheng is very sad, as "crying flower poem" 50, every day to the peony growth chanting.Then Jiang Xue almost died. The Taoist priest of Xiagong Palace wanted to cut down the tree to build a new house. Fortunately, Huang Sheng stopped him. Later, the peony grew again. Huang Sheng dreamed of Xiangyu. Xiangyu asked Huang Sheng to water her with a glass of water every day. From then on, Huang Sheng added more and more irrigation. The flower bud grew fatter and fatter. The next year, a flower bloomed. The flower was as big as a plate. There was a little beauty sitting in the pistil. "In a flash, it floated down, and the Xiangyu also." From then on, the three of them lived a happy life. Later, Huang Sheng became seriously ill. He said to the old monk: "In the future, there will be red buds growing under the peony, and I will be the one who puts out five leaves." In the second year after Huang's death, there will be fat buds protruding from the fruit. The old Taoist priest irrigated it diligently. For three years, it was several feet tall, but it did not bloom. After the old Taoist priest died, his disciples did not care for it and cut it off when they saw it did not bloom. As a result, the white peony soon withered and died. Then, Nai Dong also died. These image worlds created by Pu Songling are full of love for the life between heaven and earth. It shows that man and all things belong to a big life world, that man and all things-one, life and death together, solidarity. This is what people now call "ecological beauty,""ecological beauty" is "man and all things one" beauty.

This kind of ecological consciousness in China traditional culture embodies the universal values of all mankind today, which is full of modern implication. To sum up, Chinese traditional culture contains rich and profound ecological thoughts. These thoughts have always been respected by scholars at all times and in all countries, so it is of great practical significance to explore and carry forward Chinese traditional ecological thoughts for the construction of ecological civilization in China.

References

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

英语口译 段小蝶 Duan Xiaodie 202170081615

Chinese Dietetic Culture Duan Xiaodie

Abstract

Dietetic culture refers to the selection and utilization of raw materials before making food, the skills and science used in the process of food production and food consumption, as well as the respective traditional customs and philosophies formed on the basis of diet.It is the sum of all human food activities.China food culture is described as a wonderful flower, because it can combine color, fragrance, taste, shape and utensil together, which can make people enjoy food to get infinite satisfaction of taste, vision and feeling, thus forming the Chinese food culture characteristic with delicious food as the core and spiritual pleasure as the purpose.This paper first discusses the uniqueness of China food culture from taste, vision and feeling, and then shows the profound and profound Chinese food culture by combining the inextricable links between A Bite of China and food culture. This paper aims to reveal the important influence of food culture on people's lives, thoughts and ideas by analyzing the carrier, special media and characteristics of the content of A Bite of China.The documentary regards food as the "medium" of communication, and finds something related to this "medium" through such a universal and common "medium" and can make the audience focus on discussing. The ordinary and simple home-cooked ingredients described in A Bite of China not only stir up the taste buds of the tongue, but also stir up the emotional identity of the Chinese people. The peace, warmth, diligence and simplicity it conveys make people feel deeply grateful to their mothers, Deep longing and attachment to the hometown. This documentary first captured people's stomachs with delicious food, and then moved the hearts of thousands of viewers with strong feelings and cultural identity. It applied aesthetics to cultural communication, allowing the broad audience to re-understand China food culture, conveying the Chinese people's ideology about food, home, nature and society, and spreading Chinese traditional culture through "soft channels." It is of great practical significance to the shaping of China's national image.

Key words

Dietetic Culture; A Bite of China; Transmission

The Definition of Chinese Dietetic Culture

China is one of the four ancient civilizations, with the accolade of being an ancient civilization of 5,000 years, and its food culture is profound and profound, with a long history. In the long history of thousands of years, Chinese food culture has complemented and harmonized with the development of the whole Chinese history, it is both a culture and an art, and it has become an important part of China's valuable traditional culture. Food occupies a very important place in people's material life, because it can satisfy the most basic needs of human survival, and it is under the condition that this need is satisfied that all human activities are carried out. It is the basis for human activity. Diet is also the prerequisite and foundation on which spiritual civilization is based, and it is an important part of what constitutes the unique Chinese food culture. The basic nature and importance of food and drink determines the importance of food culture in the entire material culture of mankind. Food culture refers to the selection, utilization and processing of raw materials in the process of making food, the skills and sciences used in the process of consumption, and the respective traditional customs, thoughts and philosophies formed on the basis of food. It is the sum of all human food activities. In a broad sense, Chinese food culture refers to the sum of all the material and spiritual behaviors produced by the Chinese people in the process of food production and consumption. In layman's terms, what people eat, how to eat, the purpose (meaning) of eating, concepts, interests, etiquette, etc., are all included in the scope of food culture. Social development has progressed to today, food for people is no longer simply to fill their stomachs and meet the needs of survival activities, but has become an important aspect of people to enjoy life and seek pleasure. People have evolved from the primitive filling of the stomach to the pursuit of taste and visual enjoyment of life, putting forward higher requirements for food. Under such a driving force, food production has developed continuously, resulting in a wide variety of dishes and unique cooking techniques; at the same time, corresponding food habits, food concepts and ritual systems have also been formed. These have become a vivid portrayal of the richness of Chinese food culture.

Three salient features of Chinese food culture

As the saying goes, "People are food-oriented." Food sources, food customs and food rituals have made the taste of food and created the classics of Chinese food culture. There is a proverb in the United States that goes like this, "Heaven is: American wages, Russian wives, British houses, Chinese food." And in the writing of the New York Times, Chinese food culture is described as a wonder because it can integrate color, aroma, taste, shape and utensils well, so that people can get the comprehensive enjoyment of taste, sight and feeling, which constitutes the characteristics of Chinese food culture with deliciousness as the core and spiritual pleasure as the purpose. Chinese food culture has blossomed in the world's food history because of its own unique charm. 1.Taste Satisfaction

At the beginning of its development, the Chinese culinary culture has particularly promoted the "original taste", from the selection of materials to the production of food, focusing on the natural taste, the pursuit of food is the taste of beauty. However, on the other hand, Chinese people are constantly researching and innovating in food preparation methods, which is very flexible, and this is not contradictory to the pursuit of "original flavor". In this collision of original taste and flexibility, sour, sweet, bitter, spicy and salty are blended to create more different flavors. The key to the charm of Chinese food lies in the exquisite taste of this harmony. This is also the reason why there are This is the key to the charm of Chinese food, which is the exquisite taste of this harmony. This This has brought great satisfaction to the palate of the Chinese people, who believe that "food is the essence of the people". This harmonious This harmonious taste satisfaction is mainly due to the wide range of food ingredients and the diversity of preparation methods. 

(1) Wide range of food selections

China's unique latitude and longitude have created a unique geographical landscape, with plains, plateaus and basins, as well as mountains, hills and wetlands, and a coastline that stretches for tens of thousands of miles. Few countries in the world are as vast as China, spanning tropical, subtropical, warm temperate, mid-temperate and cold temperate zones. The natural geography of multiple terrains and climates provides innately superior conditions for the growth of plants and animals. As early as the Ming Dynasty, the famous Italian missionary Matteo Ricci once described China in this way: Because this country has a vast territory from south to north and from east to west, no other country or place in the world can find such a rich variety of plants and animals in the domain of one country alone. And our ancestors cultivated more food resources after a long life practice, making the sources of food even more extensive, which provided a solid material basis for our dietary activities. In China, the five grains have always been a concept in flux. About 2,000 years ago, the five grains were ranked as rice, millet, cereals, wheat and beans. Today, the top three grains produced in China are rice, wheat and corn. In China, people in different regions enjoy a rich variety of staple foods because of the diverse natural geographical variations. Here is an example of our daily staple food. In addition to wheat and rice as staple foods, many parts of the country are accompanied by sorghum, corn, buckwheat, millet, sweet potatoes, and potatoes. Corresponding to this noodle dishes, such as noodles, steamed buns, dough sticks and a variety of ingredients boiled porridge, cakes, etc. is also colorful and varied, the world is only China has such a wealth of food.

(2) Variety of preparation methods For the Chinese, who are rich in species and ingredients, food preparation methods can be described as flexible and varied, with traditional cooking methods alone including steaming, boiling, stewing, stir-frying, frying, braising, exploding, as well as stewing, stir-frying, marinating, etc. There are more than ten kinds of cooking methods. Due to the differences in production and customs, as well as differences in tastes and eating habits, colorful and varied local cuisines have been formed, such as the eight major cuisines represented by Sichuan, Cantonese, Hunan, Zhejiang, Lu, Min, Hui and Su. The various cuisines also have their own characteristics in terms of production methods: Sichuan cuisine is known for its varied flavors, spicy, thick and wide flavors, and is known for its "hundred dishes and hundred flavors"; Cantonese cuisine attaches importance to "five nourishing" and "six flavors ", and the dishes are made according to seasonal changes, with summer The dishes are light in autumn and rich in winter. Because of its origin in China's fish and rice country, the ingredients are mostly fish, shrimp and vegetables, with fresh and tender ingredients and delicate dishes. The ingredients are tender and exquisite, often using a unique method of burning and boiling, preserving the original flavor of the food; Lu cuisine, on the other hand, focuses on set fire Quick stir-fry, commonly used cooking methods are explosion, stir-fry, simmering, burning, steak, etc., most of the food made by these methods Min cuisine is mainly composed of local dishes from Fujian, Quanzhou and Xiamen, so the ingredients are mostly seafood. Fujian cuisine is mainly composed of local dishes from Fujian, Quanzhou and Xiamen, so the ingredients are mostly seafood, and it is characterized by dishes with more soup, and the most prominent production methods are simmering and drenched; Hui cuisine is famous for cooking mountain and wild Hui cuisine is famous for cooking mountain and wild food, mostly using the method of roasting, stewing and smoking, of which smoked dishes are the most characteristic; Su cuisine is a collection of the longest, including Huaiyang cuisine, Nanjing cuisine, Su Xi cuisine and Xuzhou cuisine, only products also pay attention to freshness, with stewing, stewing, braising as the main The main feature is stewing, stewing and braising, and the original flavor is emphasized. In addition, there are many other famous Chinese cuisines, such as Beijing cuisine and Henan cuisine, which are not on the list of the eight major cuisines, and they are also flexible in their preparation methods and have outstanding flavors. Together with the eight major cuisines and their various preparation methods, they have become another highlight of Chinese food culture. In terms of the difference between Chinese and Western food, Western Western food culture is mostly about eating for eating, and the preparation methods are naturally simple and convenient; while Chinese food is more Chinese food is more "taste" in eating, so dishes are finely prepared and need to be savored to appreciate the taste. With their hard work and wisdom, the Chinese have made the best use of various ingredients and created their own cuisine to meet the needs of different regions and cultures. and cultures, creating their own flavors. 2.Visual Enjoyment China's food is evolving with the progress of history and society, not only is the cooking technology exquisite, but also pays special attention to the aesthetics of the dishes. This beauty is not only the pursuit of food color, aroma and taste, but also the harmony of shape, utensils and dishes. This visual satisfaction is a perfect unity of form and content in the unique Chinese culinary activity, which brings people taste satisfaction, aesthetic pleasure and spiritual enjoyment. (1)Beauty in color Color, in food production, refers to both the natural color of ingredients and the harmony presented by various ingredients in combination with each other and in combination. In Chinese cuisine, it is important to match the ingredients with color, that is, to use the natural color of meat, vegetables, aquatic products and even some fruits to mix colors. Vegetables are particularly colorful, for example, green leeks, spinach, celery; red peppers, carrots, tomatoes; yellow cauliflower, asparagus, ginger; black fungus; white radish, wild rice, silver fungus and so on. Color matching is very important, the presence or absence of this procedure, although it does not directly affect the taste and texture of dishes, but to some extent may affect people's appetite, eating psychology and aesthetic feelings, especially in the banquet side dishes, there must be red, yellow, green, white the four colors of the dish, so as to show the rich and colorful. From the color of the dishes, we can not only see the beauty of the ingredients, but also see the chefs who process and produce these ingredients with the right control of the fire and excellent cooking skills, and finally see the beauty of the color harmony presented in front of people The beauty of the color palette that is presented to people. (2)Beauty in form Form is a requirement for the food shape to reflect the effect of food based on the beauty of raw materials, color and taste. Chinese people in the evaluation of food, in addition to color, aroma, taste, there is a very important indicator, that is, "shape", chic food can not only meet the taste enjoyment, but also can bring visual beauty. The beauty of the shape of the dish is often expressed in the fine knife work, the chef will be based on the needs of food production, the ingredients will be cut into shreds, blocks, slices, segments, dice, mushrooms, etc., they are the same thickness, similar size, uniform thickness, equal length, not dragging each other, clean and crisp. The technical mastery of knife-working has contributed to the unique aesthetic shape of Chinese dishes, along with the original intention of taste and beauty, making Chinese cuisine a veritable "kung fu cuisine". (3)Beauty in food ware Ware, mainly refers to food utensils, especially dishes container-based tableware. The ancients used to say that food is better than beautiful utensils, the Chinese people are very careful about the selection and use of dishes tableware. Since ancient times, the Chinese have been using the fine production, beautiful, with reasonable tableware as a kind of beauty. If the container of the dish is ornamental, it will increase the aesthetics of the dish in shape. The taste of the tableware has a great role in setting off the taste of the dish. A graceful, exquisite ingredients of the dish with beautiful and elegant containers, will look more noble, exquisite; conversely, the same ingredients, the same shape of the dish, placed in the production of rough, or plastic, white iron material containers, naturally, taste is not as good as before. Chinese food in the choice of tableware pay special attention to the ornamental container, according to the ingredients, the shape of the choice of appropriate containers. The utensils of Chinese cuisine are not only common round plates and long plates, but also other utensils of different shapes and forms. Chinese dishes in the selection and use of tableware, mainly follow the following principles: First, the size of tableware and the amount of dishes to adapt, a Generally, the plate is not more than the loading line, the bowl is not more than seven minutes full; Second, the shape of tableware and the shape of the ingredients to adapt to, soup dishes, fish and meat should be plate. bowl, fish and meat should be plate, especially the fish more oval long plate; Third, the tableware color and color of the dishes to adapt to the Generally the simplest tableware color with follow the "shallow with shallow" standard, but also some light-colored ingredients need dark color tableware supplement, dark ingredients need light-colored tableware set off, shades of matching make light-colored dishes color not As for too thin, dark dishes are not too dull tone. For example, the jade shrimp, people usually choose a glossy clean white porcelain plate to set off the bright colors of jade green and shrimp red; chicken oil winter melon, people will tend to choose the color For example, for the jade shrimp, people usually choose a polished white porcelain plate to offset the bright color of jade green and shrimp red; for the chicken oil and winter melon, people tend to choose a dark colored ceramic pot to consider the brightness of the chicken soup and make up for the light white of the winter melon. Tableware and dishes, the two The harmony of the two makes Chinese food glow in a fascinating way. 3.Emotional Attachment As early as the Western Zhou Dynasty, the idea of "eating old virtues" emerged in China, meaning that future generations could inherit the ideas of their predecessors and enjoy the virtues left by them. Later, during the Warring States period, the idea of "so or not to say and drink people to and" emerged, arguing that diet should not only meet people's physiological needs, but also play a psychological coordination role, to be able to "drink and" is to achieve the highest level of diet. In modern times, Sun Yat-sen, the forerunner of the Chinese nation, praised Xuanwei ham with the phrase "drink and eat virtues" when he gave it an inscription. Later generations interpreted "drinking and eating virtue" to mean that after giving a person something to eat (or drink), the person should feel comfortable, enjoyable, and happy, enjoying the The latter interpreted "drinking and eating virtue " to mean that after giving food to people, the eater should feel comfortable, enjoyable, and happy, and enjoy the virtue of the ancestors. In short, it means that drinking should be harmonious and eating should be moral. This is the ancient interpretation of eating This is the ancient interpretation of eating. In modern society, people often say, "The seven things that open the door, rice, oil, salt, soy sauce, vinegar and tea, which This shows the importance of "food" in people's daily life. The Chinese people have always attached importance to emotional communication, especially through food. Especially the custom of achieving emotional communication through food has been inherited for thousands of years, which has made Chinese food This has led to an important function of Chinese food - the transmission of emotions. For example, during traditional festivals such as New Year, Mid-Autumn Festival, Chongyang, and other major festivals such as marriage, people will eat and drink food. On the other hand, the death of a loved one is also celebrated at the dinner table. On the other hand, after the funeral of a loved one, there will be "relief wine" and a banquet for friends and relatives to express their gratitude. It is through "eating" that the Chinese to regulate interpersonal relationships, to achieve joy and harmony, and to continue the purpose of morality and ethics. In this regard In this respect, the social function of Chinese food activities is unparalleled by other countries and nations. Of course, in this process Of course, what is indispensable in this process is the complete Chinese food etiquette. As the ancient saying goes, "Where rituals are concerned, they begin with food and drink. Since ancient times, there have been rituals of eating, feasting, and hospitality in China. Those positive, sensual, programmed formalized and detailed rituals have been used throughout Chinese food activities and are constantly improving themselves, and are an integral part of Chinese They are also an integral part of Chinese food culture. Nowadays, the act of "eating" has become more than just a way to satisfy daily physical needs; in fact, it has has become a special way for people to express and communicate their emotions, a daily social activity. People Through eating activities, people express their emotions, exchange information with each other, and regulate their psychology. The function of emotional satisfaction is given. The three different perspectives of taste, vision and sensation form the organic whole of Chinese food culture and make it vivid. Chinese food culture has become vivid and full. Taste is the basis of food, vision is the complement of food, and sensation is the basis of taste and vision. The senses are the synthesis of taste and vision. They do not exist in isolation, but complement and depend on each other. They are not isolated, but complementary and interdependent. The satisfaction of taste and vision leads to emotional attachment and satisfaction, and the Chinese food culture is Chinese food culture has been inherited and developed through the satisfaction of taste, vision and emotion.

Subtitle 1

正文. (Wang 2021:423)

英语口译 方楚晗 Fang Chuhan 202170081616

Bullet Screen in Chinese Online Video Sites Fang Chuhan

Introduction

“Bullet screen”, or “dan'mu” in Chinese, is an emerging new feature on online video sites in China and Japan, which allows real-time comments from viewers to fly across the screen like bullets. Mostly used for virtual nods and zingers, this “social viewing” feature is phenomenally popular with the younger crowd.

Subtitle 1

正文. (Wang 2021:423)

英语口译 胡雯雯 Hu Wenwen 202170081617

Chinese Baijiu Culture Hu Wenwen

Abstract

Chinese Baijiu can be compared with wine in France, but it is made of rice. We have a long history of Chinese Baijiu, which develops with our own culture. And more importantly, we have cultivated a kind of special culture about Baijiu on the table.

Introduction

Baijiu is one of the main beverages in Chinese people's life. China has a long history of baijiu making, with a wide variety of famous bajiu spreading with a good reputation at home and abroad. Yellow rice wine is one of the earliest baijiu in the world. About 3000 years ago, in the Shang and Zhou dynasties, the Chinese people created the liquor koji double fermentation method and began to brew a large amount of rice wine. Chinese Baijiu has permeated the entire 5000 year history of Chinese civilization. It plays an important role of literary and artistic creation, cultural entertainment, food and cooking, health care and other aspects in Chinese people's life. Chinese Baijiu culture is an important part of Chinese food culture. Wine is one of the most ancient foods of mankind. Its history almost began with the history of human culture. Since the emergence of baijiu, as a material culture, baijiu has a variety of forms. Its development process is synchronized with the history of economic development. Baijiu is not only a kind of food, but also has spiritual and cultural value. As a kind of spiritual culture, it is embodied in many aspects, such as social and political life, literature and art, and even people's attitude towards life, aesthetic taste and so on. In this sense, drinking is not just drinking but also drinking culture. As to drinking etiquette, Chinese people pay attention to people with whom they drink . It depends on who they drink with and what they want, to be more specific, the atmosphere of drinking; drinking etiquette reflects the respect for drinkers. Who is the host ? Who is the guest? What about the fixed seats and toast sequence for them respectively. When toasting, you should start from the host. If the host doesn't finish, others are not qualified to propose a toast. If you mess up the order, you will be punished. The toast must start from the most distinguished guest. Your container must be full when toasting, which also shows respect for the person you drink with. The younger generation should take the initiative to toast the elders, which is the same for the juniors and superiors, and we also regard‘ bottom-up’ as a sign of respect. When we talk about purpose of drinking，Chinese baijiu is often used as a tool. People drink for pursuing something they hope for other than alcohol itself. Green plum baijiu is used to prove who is a hero; Beimoting is used to eliminate all the worries within you; The Seven Sages singing wildly in the bamboo forest and drink to seek refuge in spirit. In the eyes of Chinese people, baijiu is more used as a tool for communication. Therefore, there is a lack of scientific and systematic theoretical analysis and evaluation of baijiu itself in Chinese baijiu culture, and more attention is paid to the wonderful effect brought by drinking baijiu.

Subtitle 1

正文. (Wang 2021:423)

References

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

英语口译 黄天琪 Huang Tianqi 202170081618

Marriage Culture in China Huang Tianqi

Introduction

Marriage is something related to all of us. It is the start of family and kinship. Most of our life will be spent within a marriage. And an unhappy marriage will ruin many things. This starts by lowering the quality of our life, threatening the quality of our children’s life, and then forming a family without happiness and warmth. Eventually, this will have a bad impact on the harmony of the society. Judging from all these, we can see that how important marriage is to our life and society. Besides, marriage represents not only a union between couples, but also a union of two families. In the past, marriage was often arranged by parents, while today’s young people prefer to choose spouse that they love by themselves. However, it is still common that parents hold sway over the marriage of their children. Marriage culture is a part of social culture, which can reflect people’s mentality and views towards marriage in a particular period.(Li Tao 2014:1) In the following, marriage system, wedding customs, and dissolution of marriage will be covered.

Marriage System

From the earliest group marriage to monogamy, marriage system has become increasingly rigorous, which is conducive to ensuring family stability and social peace. China went through primitive society, slave society, feudal society, modern society, and it is now contemporary society. The characteristics of marriage system in each period are distinctive. From the evolution of our marriage system we can see that each change has been in line with the change in the political and economic system. The marriage system is a guarantee of social stability, and the main evolutionary history includes the following periods.

Group Marriage

Under this marriage system, a group of men and a group of women are married to each other. The specific forms of the group marriage are not necessarily the same between different regions and races, and even differ greatly. The process of its development has not been simultaneous throughout history. Group marriage showed itself in China as a natural and chaotic situation where people lived in groups without social obligations. At that time, no constraints were imposed on the interaction between men and women. There were no clear and fixed spouse, no restrictions on elders and children, and no concept of parents or siblings.

Consanguineous Marriage

With the development of human history, people gradually differentiated themselves from each other and formed different groups or tribes. Soon, blood relation became the identification standard. At that time, parents and children have blood relation were not allowed to marry each other, while siblings could. This is what we called consanguineous marriage. This kind of marriage were recorded in ancient Chinese literatures as legends. For example, Fengsu Tongyi describe that Fuxi and his sister Nüwa married each other and lived together.

Sub-Consanguineous Marriage

The main difference between sub-consanguineous marriage and consanguineous marriage is that consanguineous marriage only prohibited intermarriage between the parents and their children, while sub-consanguineous marriage also prohibited marriage between siblings of the same generation. The most important feature of the sub-consanguineous marriage system is that brothers can share a wife and sisters can share a husband, but the "wife" or "husband" must be someone from another clan. Sub-consanguineous marriage facilitated the natural selection of marriage partners, which is significant for improving the quantity and quality of the population.

Dual marriage

Dual marriage refers to the marriage between adult men and women from different clans in a long or short period of time, which is not stable. Under this marriage system, the spouses are not married for love, but for personal interests and needs. People usually obtain a spouse through exchanges of goods or forceful competition.

Monogamy

Monogamy means that when two people are married to each other, they can only maintain this marriage with each other for the rest of their lives, or at any period in their lives. Under this system, no one may have two or more spouses at the same time, and people’s marriage is more stable and can last longer. Monogamy is the result of the development of material and spiritual civilization. This marriage system is also more progressive and reasonable.

Wedding Customs

Wedding customs is an important part of marriage culture. The original wedding customs, limited by economic and cultural conditions at that time, is not complex. It takes a long time for wedding customs to become complex from simple and to form a set of complicated etiquette. Arranged marriage and mercenary marriage appeared when patriarchy was formed. A mercenary marriage arranged by parents is usually mediated by a matchmaker, and parents of both bride and bridegroom will negotiate about betrothal gifts and other things. The bridegroom’s family must give the bride a certain number of gifts and money so that they can get engaged and married, Besides, their marriage is usually arranged by their parents when they were under age. In the late stage of the primitive society, the wedding in the form of arranged and mercenary marriage had not yet formed the tedious etiquette, complex procedures and systemic weddings like the “six rites”. As people attached more and more importance to marriage, a set of etiquette for the process of completing a marriage relationship gradually formed, which is often called "six rites", including six steps: Nacai (proposal), Wenming, Naji (name and birthday matching), Nazheng (gift giving), Qingqi(choosing the wedding date), and Qinying (the wedding ceremony).

1.Nacai

It is the man’s family who would find a matchmaker to propose a marriage for woman’s family permission on behalf of the man. If the woman’s family agree, the man would prepare gifts and bring them to the woman’s family for proposal.

2.Wenming

Wenming refers to that the man's family ask the matchmaker to ask the woman's name and birth date. There are two purposes: one is to prevent consanguineous marriages with the same surname; the other is to use the birth dates of the man and the woman to divine whether they are matched or not.

3.Naji

If the division shows that they are a good match for each other, then the man’s family will inform the woman’s family and decide to let them get married.

4.Nazheng

Once their match has been confirmed, the man’s family will send betrothal gifts to the woman’s family. These gifts usually are items such as gold, jewelry, wine, tea, and foods with good symbolism.

5.Qingqi

After the man’s family choose the day of wedding, they will inform the women’s family and ask for their agreement.

6.Qinying

The last process of the “six rites” is that the groom goes to the bride's house to marry her. One or two days before marriage, the woman will send her dowry to the man's home, and the woman’s family ask someone to make bed.

With the development of society, many new customs appear, while some of the old ones are abandoned. Now, different places prefer different customs, even two adjacent towns could have different wedding customs. However, there are some customs shared by the majority, such as hiring matchmaker, giving betrothal gifts to the bride's family, and holding wedding ceremony.

正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

References

• 李涛.21世纪初年(2001～2012)中国婚姻文化嬗变研究[J].婚姻·家庭·性别研究,2014(00):1-125.
• 孙晓.中国传统婚姻制度与观念的演变[J].人民论坛,2021(16):110-112.

Terms and expressions

Group Marriage 群婚

Consanguineous Marriage 血缘婚

Fengsu Tongyi 《风俗通义》

Fuxi 伏羲

Nüwa 女娲

Arranged marriage and mercenary marriage 包办和买卖婚姻

Sub-Consanguineous Marriage 亚血缘婚

Questions

1.During group marriage period, strict constraints were imposed on the interaction between men and women.

2.What is the main difference between sub-consanguineous marriage and consanguineous marriage?

3.What are the purposes of Wenming?

Answers

1.False.

2.Consanguineous marriage only prohibited intermarriage between the parents and their children, while sub-consanguineous marriage also prohibited marriage between siblings of the same generation.

3.There are two purposes: one is to prevent consanguineous marriages with the same surname; the other is to use the birth dates of the man and the woman to divine whether they are matched or not.

英语口译 兰绮 Lan Qi 202170081619

Chinese Panda Diplomacy Lan Qi

Introduction

Gift-giving is a common courtesy in diplomatic activities. And this kind of diplomatic culture has a profound history. Via exchanging gifts, a cordial and friendly bond can be built upon two countries. Diplomatic gifts are not only limited to some still-life items, but also can be some living creatures, such as animals. China has a history of presenting panda as a diplomatic gift to forge diplomatic relations with other countries, which is known as Chinese Panda Diplomacy. Panda, listed as an endangered species in 2008 and a vulnerable species in 2016, is endemic to China. It’s the national animal or say, national treasure of China. It is recorded that panda diplomacy can date back to the later Tang Dynasty when Emperor Wu ever gave two pieces of skin of pandas as a gift for foreign envoys. And after the founding of People’s Republic of China, China has been carrying out diplomatic activities through giving panda as gifts, lend panda to other countries for traveling exhibitions or signing commercial leases of pandas to show friendliness. In the 26 years from 1957 to 1982, China gave a total of 23 pandas to 9 countries. Panda, as a national treasure of China, has served as a messenger of friendship abroad many times and has made indelible contributions to the development of friendly relations with foreign countries.

Origin and History of Chinese Panda Diplomacy

Panda as a gift

Animals play an important role in China's diplomatic activities. As early as the Yongle period of the Ming Dynasty, Zheng He brought back many "qilin" (giraffes) from the African continent on his way to the West, which was called "qilin diplomacy". These giraffes were transported to China as tribute from African countries, and although they were not "gifts" in the modern sense of diplomacy, they fully illustrate the phenomenon of using "animals" as a medium to express messages in national exchanges. At that time, the Ming Dynasty was strong and the African continent was still very primitive, so the "giraffes" represented the awe and dependence of a weak country on a strong country. In modern society, animals can be found everywhere in diplomacy. In the early years of New China, China befriended the Soviet Union under a "one-sided" foreign policy. Between 1954 and 1959, the Beijing Zoo exchanged animals with the Soviet Union's State Zoo, and in 1957, China gave the giant pandas Ping Ping and An An to the Soviet Union. This "animal diplomacy" reflected China's quest to consolidate the Soviet-led socialist camp in the 1950s and its desire to receive assistance and support from the Soviet Union as a means of countering the U.S. blockade.(Zhang Enming, 2018,66-70) Vietnam, which is in the same socialist camp as China, also gave two Asian elephants to China in 1953. These two elephants had participated in the Vietnam War, so in addition to the usual diplomatic rituals, the two elephants also implied Vietnam's gratitude for China's support in the war.There is also a close animal exchange between China and North Korea. Since 1959, African lions, South China tigers, and Korean leopards have been gifts exchanged between the two countries. Behind these gifts are the development strategies of the two countries and the complex game of international relations. Whether it is the "Korean leopard" of North Korea or the "Asian elephant" of Vietnam, the animals chosen in animal diplomacy are all national protected animals that can represent the image of the country and have certain profound connotations at the same time. In China's cultural context, the panda is naturally the most appropriate choice.

"Panda diplomacy" begins with Wu Zetian. In recorded history, on September 18th, in 685 AD, the first year under the reign of Wu Zetian, the Chang'an palace guards and two animal handlers clustered round two tall, spacious and red-colored cages and set off from Chang'an on a stagecoach, sailing eastward. They went to Yangzhou, boarded a sea ship, and accompanied the Japanese envoys to Japan. This time, Wu Zetian gave two "white bears" and 70 furs to Emperor Tenmu of Japan. The "white bears" here are actually giant pandas. Westerners first heard about giant pandas from the French missionary Arman David. David was the first Westerner to study the wildlife of China in 1869, when David traveled across the ocean to give a panda specimen as a gift to the French Natural History Museum. This was the first panda welcomed in the West. Although only a specimen, this masterpiece of the creator was the first panda in the West. driven by panda fever, many people began to travel to China in search of pandas. (Lin He,2010,6-17)

Technically speaking, the first time giant panda served as the highest-level national gift was in 1941 when the Song sisters, Song Qingling and Song Meiling presented a pair of pandas to the United States as a token of appreciation for their relief of Chinese refugees.After the founding of New China, giant panda became an important gift for the country's diplomacy. In the modern era of friendship between China and foreign countries, pandas are treated like "heads of state" when they arrive as a national gift.(Xie Jianping,2021,93) China's most famous "panda diplomacy" dates back to 1972, when President Nixon's visit to China. Premier Zhou Enlai announced at a banquet to welcome President Nixon. Premier Zhou Enlai announced at a banquet to welcome President Nixon that giant pandas Lingling and Xinxin would be given to the United States. The "Panda Diplomacy" laid a solid brick for China to open its doors and go global.And in September 1972, when diplomatic relations were established between China and Japan, China decided to present two pandas. On November 4th , 1972, a grand ceremony was held in Ueno Park in Tokyo to accept the gift. At the ceremony, the Japanese director said, "This pair of pandas is the best gift from the Chinese people to the Japanese people, and November 4 is a symbol of friendship between the people of Japan and China." Between 1957 and 1982, China gave 23 giant pandas to 9 countries: the Soviet Union, North Korea, the United States, Japan, France, the United Kingdom, Mexico, Spain and Germany. Britain, Mexico, Spain and Germany.(Sun Jiahua, Xia Jun, 2005,51)By the 1970s, giant pandas were sent around the world by China, and "panda diplomacy" reached its peak.

Here is a list of the giant panda as a national gift.

Date of gift	Giver	Name of Giant Panda	Recipient
November 9,1941	Republic of China	Panda	United States Joint Committee for the Relief of Chinese Refugees
November 9,1941	Republic of China	Pandi	United States Joint Committee for the Relief of Chinese Refugees
May 1946	Republic of China	Lianhe(Union)	The United Kingdom
1957	People's Republic of China	Pingping	Soviet Union
1958	The Beijing Zoo	Jiji	Austrian animal trader: Heini Demer
1959	People's Republic of China	Anan	Soviet Union
unknown	People's Republic of China	NO.1	People's Republic of Korea
unknown	People's Republic of China	NO.2	People's Republic of Korea
unknown	People's Republic of China	Lingling	People's Republic of Korea
unknown	People's Republic of China	Sanxing	People's Republic of Korea
unknown	People's Republic of China	Dandan	People's Republic of Korea
April 1972	People's Republic of China	Lingling	The United States
April 1972	People's Republic of China	Xingxing	The United States
October 1972	People's Republic of China	Lanlan	Japan
October 1972	People's Republic of China	Kangkang	Japan
December 1973	People's Republic of China	Yanyan	France
December 1973	People's Republic of China	Lili	France
April 1974	People's Republic of China	Jiajia	The United Kingdom
April 1974	People's Republic of China	Jingjing	The United Kingdom
September 1975	People's Republic of China	Yingying	Mexico
September 1975	People's Republic of China	Beibei	Mexico
September 1978	People's Republic of China	Shaoshao	Spain
September 1978	People's Republic of China	Qiangqiang	Spain
1980	People's Republic of China	Huanhuan	Japan
November 1980	People's Republic of China	Tiantian	West Germany
November 1980	People's Republic of China	Baobao	West Germany
1982	People's Republic of China	Feifei	Janpan

(From: 熊猫外交_百度百科 (baidu.com) )

Due to the deterioration of the panda's living environment and the fear that the very limited number of giant pandas in China was dwindling, China stopped the purely political mode of gift to foreign countries after 1982, and many countries have invited Chinese pandas to "visit" them in various ways, and China has also organized dozens of "Giant Panda Visiting Missions". During the Los Angeles Olympics, the International Olympic Committee invited a pair of Chinese pandas to go on display. During this period, however, China's gift of pandas was limited at home, such as Hong Kong and Taiwan. In fact, as early as 1988, the mainland had expressed its intention to send pandas to Taiwan. In March 2001, the mainland was ready to send pandas to Taiwan, and the then executive president, John Chang, said positively in the Legislative Yuan that "if it is in line with the Washington Convention, we certainly welcome it. However, there was no follow-up, and the panda's visit to Taiwan became an empty talk again. If we follow the model of the United States, Japan and other foreign countries and "lease" pandas to the mainland, Taiwan will not only need to set aside a huge budget of tens to millions of dollars each year to provide the mainland with funds for research and improvement of panda habitat, but the lease will be "country-to-country", which would turn into a lease from the mainland to Taiwan, and Taiwan would become a foreign country, which did not meet the political requirements.It was not until 2005 that the two sides of the Taiwan Strait decided to adopt an "animal exchange and breeding conservation program", whereby the Taipei Muzha Zoo and the Wolong Reserve in Sichuan would exchange animals between the two sides of the Taiwan Strait, avoiding the highly sensitive political controversy. However, the Taiwan authorities, led by Chen Shui-bian at the time, refused to accept the gift of pandas to Taiwan on the grounds that it had political significance. On Dec. 23, 2008, the mainland gifted giant pandas Tuan Tuan and Yuan Yuan to Taiwan finally arrived in Taipei without incident. From 1988 to 2008 2008, the pandas' journey to Taiwan took a total of 20 years.(Lin He,2010,6-17)

Panda Touring and Leasing

In 1982, in response to a global call to protect endangered animals, the government of the People's Republic of China announced that it would stop giving pandas abroad starting in 1982. This marked the end of "panda diplomacy" under the traditional political gift model. But a new model, panda leasing, emerged.

During the 1984 Olympic Games in Los Angeles, China temporarily loaned two pandas, Yongyong and Ying Xin, from the Beijing Zoo to the Los Angeles Zoo for a three-month tour to show China's support for the Los Angeles Games. This was the beginning of the giant panda tour abroad. Since then, giant pandas from various zoos in China have been traveling abroad for as short as a few months or as long as a year.

Giant panda touring exhibitions are an activity that can be both politically charged and commercially beneficial. For example, the aforementioned tour at the Los Angeles Zoo during the Los Angeles Olympics was a largely diplomatic event, while the subsequent exhibition at the San Francisco Zoo was a distinctly commercial loan. The traveling exhibition brought considerable economic benefits to the zoos and other institutions where the giant pandas were housed, but it also affected the reproduction and development of the pandas to some extent.

After the mid-1990s, various measures taken to address the problems caused by commercial leasing have greatly reduced the opportunities for giant pandas to go on tour abroad, essentially ending the trend of mainly adopting the touring approach to panda diplomacy. However, in rare and exceptional cases, there are still those who go abroad for short periods of time to conduct diplomatic activities. For example, when the International Olympic Committee held its 112th plenary session in Moscow, Russia, in 2001 to decide on the host country for the 2008 Olympic Games, China sent giant pandas Benben and Wenwen to Moscow as cultural ambassadors to support China's bid.

Joint Research on Giant Panda

In the early 1990s, a growing number of environmental groups resisted giant panda leasing. In 1994, two pandas from the Chengdu Research Base of Giant Panda Breeding went abroad for the first time as "research and exchange ambassadors" to the Shirahama Safari Park in Japan. Since then, many zoos around the world, including Wakayama in Japan, Seoul in Korea, and Atlanta and Washington in the United States, have begun long-term cooperative research with China. On September 12, 2007, the State Forestry Administration announced that "China would no longer give pandas to foreign countries, but could still conduct cooperative research with foreign countries. But apparently, the "panda diplomacy" did not come to an end. Instead, China's "panda dance" has gone further and further.

On November 28, 2009, the Chinese giant panda Wang wang and Funini arrived in Australia. This was the first time that Chinese pandas set foot in Oceania. According to the 1975 Convention on International Trade in Endangered Species, foreign zoos can only acquire pandas on a lease basis, in the name of scientific research. At present, China has started cooperative research on giant panda breeding, physiology and other aspects with nine zoos in five countries. The number of giant pandas involved in cooperative research is 30. Among the 24 pandas that went abroad in the past, only five offspring are still alive, including one from Japan and Germany and three from Mexico. They are still transmitting the friendship of the Chinese people together with the pandas that have gone abroad on lease or in scientific cooperation. (Lin He,2010,6-17)

"Giant Panda" as a medium and symbol in International Communication

People are mediums because they can generate and transmit information. Animals, which have long been known to human culture at all levels, are also mediums. Although animals cannot directly produce human "verbal messages," they can convey a wealth of information through their biological characteristics and the cultural context they carry. Thus, the panda has been promoted from a symbolic "diplomatic gift" to a "diplomatic medium" with a diffuse message in diplomatic activities. The "panda medium" was born. Since the animal is the medium, the message conveyed by the "panda medium" itself is also worth interpreting. The "panda symbol", as an energetic reference, naturally evokes our imagination of the "panda" animal and the range of impressions and connotations it generates.

In terms of the emotions embedded in the form of communication, traditional linguistic symbols are often used in international communication activities to make serious and politically significant statements. Whether it is a logical formal document or a poetic letter, it is labeled as "politicized", with an emotional undertone of gaming and mediation behind it. The "panda symbol" is an effective way to reconcile the audience with emotions from multiple senses. When people watch videos of "cats and dogs" on social media, they are often so enthralled by the appearance and sound of the "cute" creatures that they let go of their guard and engage in pure emotion. The popular "panda" has also conquered audiences in such a communication process. It can be argued that China's international communication activities, in which the national ideology is embedded in the "panda symbol", are not only more subtle and secretive in form, but also more acceptable to the public. Such communication is often invisible and more profound.

From the audience's point of view, the content of international communication through the medium of language and writing requires a certain level of literacy. A "knowledge gap" is created on top of the language barrier, causing greater disruption to communication. The "panda medium" is able to build a bridge over the gap, and as the threshold for understanding the "panda symbol" is lowered, audiences with lower literacy levels are also included, further expanding the audience base for China's foreign communications.The image of "panda" is naive, gentle and lovely. In international communication, this animal image conveys the message of "peace" and "friendship". Today, in the face of Western "threat theory" and "suspicion theory", the "panda symbol" undoubtedly represents the value of China's peaceful rise. At the same time, the "black and white" color covering the panda is reminiscent of the Chinese "Taiji" symbol, which contains the Chinese idea of "harmony" and a deep cultural temperament. This symbolic feature is good for constructing a national image and eliminating stereotypes. In addition, as an endangered species, the panda has received worldwide attention for its conservation, and China's protection of the panda is well known. Out of its love for the panda as an animal itself, as well as universal ecological values, China's conservation work for the giant panda has been praised and recognized globally. This has further enhanced China's standing in the international community and won wide recognition among global citizens. The "panda symbol" provides opportunities for China's foreign communication activities. In China's international communication activities, the panda has crossed the language barrier, established a good national image, and earned China a reputation. The "panda medium" has opened up new ideas for the study of international communication channels.

As an important medium in diplomatic activities, giant panda has the following four positive effects on China's international communication.

1. Building a good national image

For a country, a good national image not only enhances national cohesion, improves the country's recognition and credibility in the eyes of the public, but also helps the country to carry out international affairs in the international community. The "Giant Panda" can leave a deep first impression on the audience. It is so delightful that many people who do not know China can instantly fall in love with this "cute" animal and learn about China. The panda itself becomes a symbol of China in the minds of other citizens, which helps the international community to understand China as a "cute" and "peaceful" country, which plays an important role in building a positive national image.

2. Creating communication topics

The existence of the "panda medium" creates a middle ground for China's diplomatic activities with other countries and creates communication topics. Topics such as "panda conservation and research," "panda habits," and "newborn pandas" etc. can trigger discussions in the social media of different countries. When common topics occur, communication between countries becomes possible.

3. Creating economic value

Just like the "Kung Fu Panda" movies on Hollywood, the giant panda as a medium can give rise to related cultural industries and many cultural products. The development of cultural industries not only drives the popularity of cultural symbols in the world, but also increases the country's international communication power. The global popularity of Disney movies has not only created huge commercial value, but also impressed people with the success of the American movie business, as well as the understanding of American culture. The "giant panda" medium is expected to open up a new cultural industry through which Chinese culture can go global. This will create economic value while increasing cultural influence, which will be a double benefit. Of course, the development of cultural industries needs to be kept in moderation, and excessive commercial development will be counterproductive.(Zhao Lijun, 2017,15-19)

Problems in Panda Diplomacy

"Panda diplomacy" has indeed played an important role in China's diplomatic activities, but there are also many problems, making it to play its role as a diplomat.

1. Political misinterpretation

No matter how cute the panda is, the image of China behind it is not accepted and recognized by everyone. The "panda" cannot conquer everyone, so the practice of "panda diplomacy" has certain limitations. The sharp ideological struggle has led many political parties and political elites in many countries to perceive the cultural connotation of the "panda" symbol and interpret it as a cultural invasion. As a result, there are constant media reports reminding people that "pandas are after all carnivores" and "the bite force of a panda is no weaker than that of a brown bear". These statements are contrary to the image of the panda that China is trying to create and remind people of the other side of the "panda symbol". The "panda medium" itself does not have strong explanatory power or tendencies, so audiences' interpretations are often easily influenced by the rhetoric. When political bias intentionally misinterprets the panda image, it can also be portrayed as a beast with a bloody mouth. The connotation of the "panda symbol" at this point will bring negative communication effects.

2. Single content will cause aesthetic fatigue

The "panda symbols" on the Internet is still based on the daily life of pandas and lacks artistic processing and cultural connotation. Such a single content presentation is likely to cause aesthetic fatigue among audiences. Unlike various cats and dogs , pandas have a more fixed and single form, so it is difficult to refresh the image in the public's mind. Once the audience finds the "panda image" boring, it will be difficult to raise interest and the communication effect will be weakened.

3. Over-commercialization and dissipation of public interest

The popularity of panda-related products stems from the public's love for the panda image on the one hand, and from smart marketing tactics on the other. The public's interest in the panda image is a direct motivation for them to buy peripheral products. When commercial companies take advantage of the "panda fever" to over-market, people are inevitably suspicious of the panda image and even question whether the cute panda image is originally a scam by the business. As a unique animal in China, overseas people associate "Chinese businessmen" with "panda marketing". When interest is dissipated, not only will the panda industry suffer, but the international influence of the "panda symbol" will also decline, which will directly affect China's international communication power.(Lan Jianfeng, 2020, 96-100)

Solutions

1. Refine the connotation of the symbol to reduce political misinterpretation

In order to reduce the misinterpretation of the "panda symbol" by political forces, China should extract the core connotation of the "panda symbol" in its international communication behavior and amplify the connotation of "peace" and "cuteness" so that audiences will have a positive cognitive association with it.

2. Enrich the content of communication

In order to break the monotony of the "panda symbol", it is necessary to add more cultural connotations. We should combine other elements of Chinese culture with the panda and deepen the processing of cultural creation, not only to show panda's behavior in nature as a living creature, but also to raise it to the level of a cultural symbol so that the panda symbol can have a wider cultural value.

3. Moderate exploitation of commercial value

As a national treasure of China, the "panda" has a high commercial value, but if it is over-exploited without restrictions, it will lead to a negative impression of "panda products" and also make the symbol of "panda" be labeled as as "expensive". Therefore, the commercial development of panda products should follow the laws of economics. We should tap into both its commercial value and cultural value.(Lan Jianfeng, 2020, 96-100)

Other Chinese Diplomacy Policies

Ping Pong Diplomacy

Against the backdrop that U.S. President Richard Nixon took office and saught to counterbalance the power of the Soviet Union. The success of the People's Republic of China's two bombs and one star, with a nuclear deterrent far superior to that of the Republic of China on Taiwan, made it a target for the United States to draw in. On the other hand, as Beijing's relations with the Soviet Union deteriorated and the Soviet Union deployed large numbers of troops along the PRC border, the Beijing government also wanted to resume diplomacy with the United States in order to counterbalance the Soviet Union and gain a seat in the United Nations. But years of political and ideological divide left the two countries no reasonable opportunity to back on the right track of a diplomatic relation. (Qiao Yucheng,2009,16)

Ping-pong diplomacy refers to a series of visits between the Ping-pong teams of the People's Republic of China and the United States in April 1971, in which the People's Republic of China took the initiative to politicize sports,(Liu Junqian, Zhang Chunyu, 2012,11-15) calling it a "small ball to a big ball", and using ping-pong to break the ice in the strained diplomatic relations between the two countries. The incident has significantly cooled relations between the Republic of China and the United States.

Wolf warrior diplomacy

Wolf warrior diplomacy, a term for the assertive foreign policy pursued by the People's Republic of China since Xi Jinping's mid-to-late period as General Secretary of the Communist Party of China (CPC) Central Committee (David Bandurski,2020)(Kathrin Hille,2020). European and American countries considered Chinese diplomats during this period to be provocative, issuing a series of offensive statements. [11][12][16] The etymology comes from the movie "War Wolf" directed by Chinese actor Wu Jing, which derived the term "War Wolf" due to the strong Chinese nationalist sentiment of the movie. Since Donald Trump was elected as the president of the United States in late 2016, Trump has advocated an "America First" strategy [3] and started to spearhead the U.S.-China trade war more than a year later in 2018 [8] [13]. Since then, China has gradually hardened its diplomatic style [15], reducing the use of cautious diplomatic phrases such as "hope to act in a mutually beneficial manner" and gradually starting to frequently use aggressive diplomatic phrases such as "the responsibility lies with a certain party" and "a certain party will bear all the consequences". "The US side should not forget its wounds after the 9/11 incident" and "the Five-Eyed Coalition should be careful of being blinded" in a threatening tone. undiplomatic) terms, especially after the 2020 epidemic. This style of diplomacy began to be collectively described as "Wolf Warrior style" after the release of "Wolf Warrior 2" in July 2017, which was widely praised by the public, including the content of the movie itself and Wu Jing's own "I'm Chinese!" comments, which led to widespread discussions and controversies. diplomacy" [14].

For the People's Republic of China, Foreign Ministry spokesperson Hua Chunying responded by saying that "China does not take the initiative to cause trouble, but it is not afraid of trouble and will not be coerced into blackmail. If some people call China's diplomacy "war wolf" diplomacy just because China has responded to bottomless attacks, smears and abuses and stated the truth, then in order to safeguard China's sovereignty, security and development interests, to maintain national honor and dignity, and to safeguard international fairness and justice, it is better to be a "war wolf" diplomacy. What is the harm of being a "war wolf"? The Chinese ambassador to the UK, Liu Xiaoming, did not deny this description, and said that China insists on taking a peaceful route, but because there are "wolves" in the world, China needs "war wolves" to defend its national dignity. The editorial of the Chinese official media Global Times stated that China has always emphasized common interests and only defends itself when it is attacked, later stating that "there is an image that China is more like the 'Kung Fu Panda'". Li Junhua, the Chinese ambassador to Italy, does not think that War Wolf is an appropriate label, and that "Kung Fu Panda" may be more appropriate. Some media also analyze that the War Wolf diplomacy is back to the ideology-based Cultural Revolution-style diplomacy of Mao's time, and some political scholars point out that under the strengthening of the country's foreign capacity and self-confidence, it should be in the greatest interest to maintain a combination of psychological tolerance and influence as a means of communication, but the War Wolf has deliberately shown a non-cooperative and strength-confrontation diplomatic posture in the face of stimuli, probably because acting to superiors to gain an advantage in personal promotion or based on the need to create legitimacy for domination among the population .

Conclusion

China has used different media in its international communication activities. "Panda diplomacy" allows the animal "panda" to be taken out of the picture and become a medium. The "panda medium" refers on the one hand to the panda animal, which is able to express messages through its own form and movements, and on the other hand to the abstract concept of "panda", behind which lies the "and culture" and "Meng" culture. The "panda medium" is also a reflection of the highest ideals we expect from the development of media technology in real life. The "panda symbol" is a strategically important element of international communication. The "panda symbol" constitutes the deeper meaning of the "panda medium" and is transmitted through the "panda medium". "The panda symbol overcomes the barrier of "language symbols" in international communication, and uses concrete images and the perception of the five senses to share more meanings and evoke more resonance. From the initial gift of giant pandas, to their subsequent lease, cooperation in research, and then to their visits as emissaries, pandas are in fact a microcosm of China's diplomacy's gradual progress toward confidence and maturity. "Panda diplomacy" is a way for China to exercise its soft power, and pandas have gradually become a metaphorical animal for China in the Western media.The Chinese themselves, too, have made the panda and this metaphor an important cultural promotion.(Fu Lan, 2019,61) As goodwill ambassadors, pandas have traveled around the world, playing a role that human diplomatic envoys cannot, and greatly improving relations between China and the rest of the world. "Panda diplomacy" is just a miniature experiment in China's international communication activities today. The "panda medium" and the "panda symbol" are also just a novel attempt in the foreign communication strategy. We look forward to seeing the "panda medium" play an even greater role in the international communication in the future, and we look forward to seeing more forms of "mediums" emerge, so that China's international communication power can continue to improve and the Chinese story can be told better.

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[11]外交部回应美高官：没有可以对中国人民颐指气使的教师爷_纳瓦罗. www.sohu.com. [2021-03-01] （英语）.

[12]外交部回应暂缓印度香客赴藏朝圣：责任完全在印方-新华网. www.xinhuanet.com. [2021-03-01].

[13]为什么我们一直强调贸易战“不得不打”？ .中国经济网.[2018-08-10].

[14]谢建平.“熊猫外交”始于武则天[J].文史天地,2021(01):93.

[15]疫情之下大行其道的中国“战狼”外交会不会成为新常态. BBC. [2020-06-14].

[16]赵冰. 外交部回应“萨德”抵韩：一切后果由美韩承担-新华网. www.xinhuanet.com. [2021-03-01].

[17]赵丽君，郑保卫． 国家形象视角的“熊猫外交”研究［J］．新闻爱好者，2017(12) :15－19．

[18]张恩铭． 简述 20 世纪 50 － 70 年代中国的动物外交活动［J］． 惠州学院学报，2018，38( 4) : 66 － 70．

Terms

Giant Panda 大熊猫

Panda Diplomacy 熊猫外交

Tang Dynasty 唐朝

Emperor Wu/ Wu Zetian 武则天

Emperor Tenmu (日本）天武天皇

Kung Fu Panda 功夫熊猫

Ping Pong Diplomacy 乒乓外交

Wolf Worrior Diplomacy 战狼外交

Questions

1. When does the "Panda Diplomacy" begin ?

2. What roles giant pandas have played in China's international communication ?

3. What are the problems in panda diplomacy ?

4. How to deal with the problems in panda diplomacy ?

Answers

1. It begins with Wu Zetian.

2. It helps build a good national image and creates communication topics and economic value.

3. It may trigger political misinterpretation. And its single content will cause aesthetic fatigue. Moreover, over-commercialization may dissipate public interest

4. Refine the connotation of the symbol to reduce political misinterpretation; Enrich the content of communication; And make moderate exploitation of commercial value

英语口译 李丹 Li Dan 202170081620

Differences of Tea Culture between China and the UK Li Dan

Abstract

The British afternoon tea, with various ingredients such as sugar and milk, is popular all over the world and is completely different from the traditional Chinese tea. But there is in fact a connection between the two. The English afternoon tea was developed after the introduction of Chinese tea to the UK and its localisation. Originated in China, it was first used as a medicinal herb, and was later influenced by Confucianism, Taoism and Buddhism, resulting in a distinctive Chinese tea culture. Tea was introduced to Europe in the 16th century, and many countries began to consume it, except for the long-established Britain which established a British tea culture distinct from that of China, changing not only its native way of life, but also influencing the spiritual life of its citizens. However, instead talking about the similarities between the two, the author is just going to focus on the differences. Chinese tea and the British tea vary in types, utensils, etiquettes, which is overt, yet they are also quite different in their development and philosophies. After that the reasons behind them would be discussed. In doing so, the paper intends to deepen the understanding of both, and to make reflections on how to pass on traditional Chinese culture.

Key words

tea culture; traditional Chinese culture; differences

Subtitle 1

正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

References

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

英语口译 李立飞 Li Lifei 202170081621

Memes in China 李立飞

Abstract

This paper discusses the distinctive features of memes in China in the context of digital culture. As China is a more politically complicated country and has a totally different mindset compared with Western countries, memes in China are usually closely related to every Chinese citizen's life, rather than only confined to a certain circle (such as video games and anime). In this paper, I will analyse Chinese memes in 3 dimensions: Geng(梗), Biaoqingbao（表情包）, and Guichu（鬼畜）, which represents text, picture and video respectively.

Key words

memes; digital culture; netizen

Introduction

A meme is an idea, behavior, or style that spreads by means of imitation from person to person within a culture and often carries symbolic meaning representing a particular phenomenon or theme. A meme acts as a unit for carrying cultural ideas, symbols, or practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. Supporters of the concept regard memes as cultural analogues to genes in that they self-replicate, mutate, and respond to selective pressures. In the vernacular discourse of netizens, the phrase “Internet meme” is commonly applied to describe the propagation of content items such as jokes, rumors, videos, or websites from one person to others via the Internet. According to this popular notion, an Internet meme may spread in its original form, but it often also spawns user-created derivatives. .....

Subtitle 1

正文. (Wang 2021:423)如所用句子是引用他人的文章，请在引用部分后标明出处，如是借鉴他人观点，则请标注为(c.f: Wang 2021:423)

References

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

英语口译 莫雨婷 Mo Yuting 202170081622

Chinese Animal Symbolism Mo Yuting

1.1 Introduction

Since ancient times, people started living with the existence of animals. Due to different geological environments, cultural backgrounds, customs, and religions, the symbolic meanings of animals vary in different countries. Animal symbolism evolves with languages and cultures. According to Claire Kramsch: “On one hand, language as an integral part of human being permeates his thinking and way of viewing the world, language both expresses and embodies cultural reality. On the other, language, as a product of culture, helps permeate the culture, and the changes in language uses reflect the cultural changes in return.” (Claire Kramsch, 1998).

In the past, China was an agricultural society in which animals played an important role in people’s daily life. Some animals have been tamed by human beings, while others are still wild animals. For different animals, Chinese people have different attitudes and emotions. And many symbolic meanings of animals will show up in myths, fables, fairy tales, proverbs, idioms and etc.

The earliest Chinese animal symbolism could date back to the Western Zhou period (1046-771BC). The Book of Songs, one of the earliest anthologies of verse in China, used various animals, such as horses, rats, fish, birds, etc., to narrate stories and express emotions. These animals are given different symbolic meanings. Animal symbolism evolves with Chinese culture, and it takes the Chinese language as a carrier. Chinese people are very familiar with the 12 animal zodiac, and some of the 12 animal symbolic meanings have changed with time. It shows a strong relationship between symbolic meanings and Chinese culture. In addition, many Chinese idioms will use animal symbolism to express different meanings. For instance, the Chinese four-character idiom “龙腾虎跃” (spirited dragon and dynamic tiger) shows a positive meaning, while “贼眉鼠眼” (people with furtive eyes) has a negative meaning. This article will focus on the 12 animal symbolism in the Chinese zodiac and animal symbolism in Chinese four-character idioms and show more details by giving more related examples and pictures.

1.2 Animal symbolism in Chinese zodiac

The origin of the Chinese zodiac is related to Chinese people’s animal worship. According to the ancient artifacts, a complete zodiac system appeared before the Qin Dynasty. The earliest literature recording the same 12 zodiacs as today’s was Lunheng (《论衡》) written by Wang Chong, a philosopher and writer active during the Han Dynasty.

Rooted in Chinese people’s daily life, language, culture, and custom, the 12 animals of the Chinese zodiac have unique symbolism and cultural connotations. (Ma Dan 2006, 1) The symbolic meanings of the 12 zodiac animals differ in terms of their characteristics and different cultures. They are also influenced by the changes in people’s ideas and ideologies. One animal may have more than one symbolic meaning, it can be positive or negative, and these meanings will also change with time.

1.2.1 Rat

The Chinese zodiac begins with the rat. Rat is not a good sign in Chinese culture. According to the ancient folk story “Great Race”, the kindhearted Ox carried the Rat and the Cat across the river because they couldn’t swim. However, the Rat was cunning and tricky. As the Ox was about to reach the other side of the river, the Rat pushed the Cat into the river, jumped off the Ox, and rushed to the Jade Emperor. It becomes the first sign in the Chinese zodiac and the Ox second. People usually associate negative meanings with rats because they look ugly, live in dirty places, and always steal food. They also ruin farmers’ crops and destroy the environment. Thus, in China, the mainstream is that the symbolic meaning of rats is negative. Chinese people will use some words or idioms including the character “rat” to abuse others or to describe those people who have bad habits.

1.2.2 Ox

The symbolic meanings of the Ox are complicated and depend on different contexts and situations. For most Chinese people, the Ox symbolizes those people who are tall, strong, hard-working, and patient without complaints (Ma Dan 2006, 3). The reasons for the positive symbolism of the Ox may lie in the history and development of Chinese agriculture. China has been an agricultural society for a long time, and oxen are an important tool of production and a common form of transport (Liu Shanshan 2014, 15). Oxen are large and strong, they can work the whole day for farmers. In some contexts, the symbolic meaning of the Ox can be negative. People will describe those who are stupid, poor, or with low social status by using the symbolism of the Ox.

1.2.3 Tiger

Tiger is a symbol of justice and braveness. In Chinese culture, tigers are regarded as the kings of the animal world. Chinese people show their reverence for tigers. Earlier in the Spring and Autumn period, people in Chu State(楚国) conveyed deep reverence for tigers, which was reflected in the totem of tigers in Chu culture. Ancient Chinese regarded tigers as a kind of mysterious animals, some minorities even took tigers as the incarnation of God (Liu Shanshan 2014, 16). Today, tigers still have positive symbolic meanings in Chinese culture, which can be referred to people who are excellent and brave with great talents or people who are healthy, spry, and strong.

1.2.4 Rabbit

Rabbits are quiet, docile, and agile. In Chinese culture, rabbits symbolize activeness, flexibility, and quick movement (Shi Juanzhi, He Ling 2011, 1). Chang’e and the Jade Rabbit are well known to Chinese people. In Chinese folklore, the Jade Rabbit plays an important role in making the elixir. Thus, the image of the Jade Rabbit symbolizes health and longevity. Rabbits are also used to describe fleeting times. Apart from these positive symbolic meanings, there are some negative symbolic meanings of rabbits. For example, Chinese people will describe those people who are timid and cunning by using some words or idioms (Ma Dan 2006, 3).

1.2.5 Dragon

Dragon is the only mythological sign of the Chinese zodiac. It is a unique animal full of Chinese characteristics. Chinese people’s worship of dragons is deeply rooted. In ancient times, people believed that the Dragon King controlled the weather and rainfall. They regarded floods as a bad sign indicating that the Dragon King was in a rage, so they built many Dragon King temples to appease the Dragon King and pray for good weather and better harvests.

In Chinese culture, the dragon is an honorable and noble animal symbolizing power and right. Especially in feudal society, the emperor believed that he was the son of the dragon. His people and servants used words such as “龙体”(dragon’s body, means the emperor’s health),“龙袍”(dragon robe, means imperial robe),“龙椅”(dragon throne, means the emperor’s chair) to describe things related to the emperor (Liu Shanshan 2014, 18).

In addition, Chinese people are known as the Descendants of Dragon. In people’s daily life, many words and idioms including the symbolism of dragons are used to describe great things and outstanding talent. For example, a famous Chinese idiom says: “望子成龙，望女成凤”, which is frequently used by many parents who hold high hopes for their children. It means parents hope their children will have a bright future.

1.2.6 Snake

The snake has always been portrayed in a negative image in Chinese culture. It is a kind of cold-blooded, vicious, and greedy animal, which usually terrifies human beings. In Chinese mythology, the Classic of Mountains and Seas, also known as Shan Hai Jing (《山海经》), records nine types of snakes that can make various strange noises. The appearance of snakes always signifies misfortune (Song Zhima 2009, 2). Thus, Chinese people always associate snakes with bad things or villains. In some cases, snakes still have positive symbolic meanings. Chinese people use the four-character idiom “灵蛇之珠” to praise graceful and flowing calligraphy (Liu Shanshan 2014, 19). In Chinese mythology, Nüwa, the mother goddess with a human face and snake body, creates human beings. Thus, snakes also signify power, immortality, and exuberant vitality in Chinese culture (Song Zhima 2009, 2).

1.2.7 Horse

Horses are large and sturdy animals with patience and stamina. In ancient times, the horse was an important means of transport and a kind of military resource (Liu Shanshan 2014, 20). They were closely related to a country’s military and people’s lives. In the Tang Dynasty, Han Yu, a Chinese historian poet, philosopher, politician, and one of the Eight Great Prose Masters of the Tang and Song, wrote Discourse on Horse (《马说》). In this discourse, Han compared gifted talent to swift horses, and the talent of scouts to Bole. This is the origin of the Chinese words “千里马（swift horse）” and “伯乐（Bole, talent of scout）”. The two words are still used today.

In Chinese culture, horses usually have positive symbolic meanings. Some Chinese characters are used to describe battle scenes, like “千军万马” (a big army includes many soldiers and horses). People also refer to horses as those people who make great contributions to the country or wise men (Liu Shanshan 2014, 20).

1.2.8 Goat

Goats are lovely and gentle animals, but they are also very timid. In Chinese culture, whether the symbolism of goats is positive or not depends on different situations. But in most cases, the symbolic meanings of goats are negative. In Chinese, the sheep is often used to describe those people who are weak, helpless, and vulnerable (Liu Shanshan 2014, 21). For example, Chinese people always use the four-character idiom “羊入虎口”(a lamb in a tiger's den) to describe weak people in a dangerous circumstances. It compares weak people to goats. Another famous idiom frequently used by Chinese people is “亡羊补牢，为时已晚” (mend the fold after the sheep is lost), which comes from the Annals of the Warring States. It means it’s too late to do something.

Notes: The Chinese character “羊” is a general word, which can be expressed by different English words like goat, sheep, and lamb.

1.2.9 Monkey

Speaking of the monkey, Chinese people are very familiar with the character: Monkey King, or Sun Wukong. Monkey King is a legendary mythical figure best known in the book: Journey to the West（《西游记》）, one of the Four Great Classical Novels. He has unique powers and a spirit of rebellion and defiance, and he is the symbol of pursuing freedom (Zhao Leping 2018, 40-41). In Chinese culture, monkeys signify people who are bright, smart, and humorous.

However, in modern society, the symbolic meanings of monkeys are not always positive. In some cases, people associate monkeys with naughty children who are noisy and like playing tricks. In addition, people usually use the four-character idiom “尖嘴猴腮” to describe people with pointed mouths and thin angular faces.

1.2.10 Rooster

The rooster is the tenth sign of the Chinese zodiac. It is a common animal with a long history and various connotations. The Chinese character “鸡” appeared on the oracle bone script written 8,000 years ago. In traditional Chinese culture, dragon and phoenix are mythological animals, while the rooster is a kind of special fowl. In the past, people would raise chickens in their farm yard. Chicken and eggs were important agri-products. Roosters usually crow when the sun rises, so they signify diligence and prophecy. They are also known as “messengers of the sun”.

Nonetheless, the symbolic meanings of roosters are not always positive. In ancient times, the rooster was the sign of a bad omen. People would use “偷鸡摸狗” to describe thieves, or “牝鸡司晨” to describe women who seize power (Liu Shanshan 2014, 21-22).

1.2.11 Dog

In Chinese culture, the image and connotation of dogs have dramatic changes. In modern society, people like dogs. Many people believe that dogs are loyal animals that are people’s best friends. Some people raise pet dogs and treat them as their companions. In some cases, dogs even become a member of a family. Today, Chinese people’s attitudes towards dogs are greatly influenced by western countries (Liu Shanshan 2014, 22).

However, in ancient times, people’s attitude towards dogs was totally different. In the past, dogs played an important role in guarding the doors, so people regarded them as their servants. In traditional Chinese culture, people usually associate dogs with derogatory meanings. For example, the four-character idiom “狼心狗肺” is used to describe people who are despicable and shameless (Liu Shanshan 2014, 22). In addition, the famous two-part allegorical saying “狗拿耗子，多管闲事” is used to criticize those who like sticking their noses into other people’s businesses (Ma Dan 2006, 12).

1.2.12 Pig

China has a long history of raising domestic hogs. Pigs are very common but useful animals in ancient China. They are fat, have big ears and short legs, and grow very fast. And pork is a kind of delicious food. Thus, in the past, raising pigs was an important means of livelihood for farmers. They could earn money from it, so in ancient times pigs symbolized wealth and fertility.

But in Chinese culture, most symbolic meanings of pigs are derogatory. The cultural connotation of pigs is similar in both China and western countries. People always relate pigs to bad things. Pig is the symbol of laziness, greediness, ugliness, and stupidity (Ma Dan 2006, 5). The typical character based on the pig which is best known in China is Pigsy, also known as Zhu Bajie in the book Journey to the West.

1.3 Animal symbolism in Chinese Mythological Stories

After introducing the animal symbolism of the Chinese zodiac, this article will continue to introduce and explain animal symbolism by taking more Chinese four-character idioms as examples. Chinese animals, animal symbolic meanings, and four-character idioms are large in numbers with various types. Thus, this part will be mainly divided into two parts: the animal symbolism in Chinese mythological stories and fables.

1.3.1 Animals in Chinese Mythological Stories

Mythological animals play an important role in Chinese culture. These animals do not exist in reality, but they have rich cultural connotations. In ancient times, people couldn’t explain some natural phenomena in a scientific way, so they associate these phenomena with some animals and deify them. Thus, animals such as birds, dragons, and turtles in many Chinese mythological stories signify good fortune, and they have different magic powers. Dragon, Phoenix, Qilin, Turtle, and Pixiu (貔貅) are five famous Chinese mythological animals bringing good fortune. This part will focus on introducing the first three animals, their images and characteristics, and their symbolic meanings in Chinese culture.

1.3.2 Dragon

As mentioned before, the dragon is the fifth sign of the Chinese zodiac. The origin of the dragon dates back as early as 8,000 years ago. It is a mythological animal with a long body, two horns, and numerous scales (Mao Huijun 2016, 1). The image of the Chinese dragon was roughly established in the Shang and Zhou Dynasties. In the Han Dynasty, Yinglong became the symbol of feudal imperial power, which was a winged dragon in ancient Chinese legend. As the Classic of Mountains and Seas recorded, Yinglong had the main characteristics of later Chinese dragons: the power to control the sky and the noble mythical status (Xiao Congrong 2021, 92-93). Since the Tang and Song Dynasties, the image of the Chinese dragon symbolizing imperial power was changed into the wingless Yellow Dragon in modern times.

In Chinese culture, dragons usually have positive symbolic meanings. In imperial society, dragons signified supreme power and were identified with the Emperor of China, also known as “真龙天子” in Chinese. Today, dragons still can be used to describe those excellent people or talent. For example, the Chinese four-character idiom “人中龙凤” (the dragon and phoenix) or “人中之龙”(the dragon) is used to praise outstanding people with good personalities who are different from common people. In addition, dragons also appear in some idioms such as “游云若龙” (floating clouds look like flying dragons) to describe smooth and delicate calligraphy.

1.3.3 Phoenix

In Chinese, “凤” is the name of female phoenixes, and “凰” refers to male phoenixes. Similar to dragons, phoenixes are mythological animals. They play an important role in Chinese traditional culture and usually have positive symbolic meanings. The earliest origin of the phoenix dates back to the Stone Age. Among the existing Chinese classical books, The Book of History (《尚书》) was the first one to record stories of the phoenix (Ainiwajiang Kuerban 2021, 7). In the first mythological book The Classic of Mountains and Seas, it recorded that the phoenix was one kind of magic birds and described the image of the phoenix: it was an animal having colorful feathers with different patterns on its head, wings, back, and chest (Yuan Ke 1998, 75).

In Chinese culture, the phoenix symbolizes beauty, good fortune, happiness, and peace. People always associate the phoenix with the dragon, both of which are noble mythological animals. For example, the four-character idioms “凤凰来仪” and “龙凤呈祥” both refer to auspicious omen. In imperial society, the dragon signifies the Emperor and the phoenix refers to the Empress. Until today, its positive connotation still exists. People use “凤凰于飞” (a female phoenix and a male phoenix fly into the sky) to describe couples who deeply love each other (Ran Shugui 2012, 2). People also associate the phoenix with the Qilin because they are rare and precious. Thus, the phoenix also symbolizes excellent people or good things that are rare and precious, and “凤毛麟角” (the feather of a phoenix and the horn of the Qilin) is a common idiom used to express that meaning.

1.3.4 Qilin

Those who are interested in Chinese culture may be very familiar with the dragon and the phoenix, but not so familiar with Qilin (also known as Kylin). Qilin is a hooved chimerical creature in Chinese mythology. The earliest article recorded the Qilin was Book of Rites: The Conveyance of Rites. The name of the Qilin first appeared in The Classic of Mountains and Seas (Xu Xiujuan 2003, 3). Qilin generally has Chinese dragon-like features: similar heads with antlers, eyes with thick eyelashes, manes that always flow upward, and beards. The body is fully or partially scaled and often shaped like an ox, deer, or horse (Liscomb, Kathyln 2016, 341-378).

Similar to the dragon and phoenix, Qilin is a symbol of auspicious omens in Chinese culture. Ancient people believed that it could bring good fortune. As for people with relatively high social status, they would put a pair of Qilin statues in front of their gates so as to keep away from bad luck and maintain good fortune. Furthermore, Qilin plays an important role in Confucianism. According to Chinese mythology, Qilin is a kind of docile animal which represents auspiciousness, harmony, and graciousness. Many Confucian classics such as Spring and Autumn Annals (《春秋》) and Book of Rites recorded stories about Qilin (Ma Laiping 2021, 5). Those unique qualities of Qilin stay in line with the philosophies of Confucianism. Thus, the image of Qilin is deeply related to Confucianism.

In modern society, people still associate Qilin with good luck and fortune. For example, the four-character idiom “麟凤一毛” means that good things regardless of their sizes have been collected. In addition, Qilin is frequently used to describe outstanding people, especially men. For instance, “天上麒麟”(Qilin in the sky) is used to praise others’ sons who are gifted in literature (Ran Shugui 2012, 2).

1.4.1 The Origin of Chinese Fables

Before cutting to the chase, a brief introduction will be given to Chinese fables. The word “寓言” (fable) first appeared in the book Zhuangzi (《庄子》). Ancient books recorded that Chinese fables existed in the late Spring and Autumn Period. During this turbulent period, fables were usually used to exhort the emperors by telling them lively stories (Zheng Wenjun 2014, 8). Bao Yanyi, a professor who specializes in ancient Chinese and researches related to fables, explains the definition of fables in Yu Yan Ci Dian (《寓言辞典》, a dictionary about Chinese fables): fable is a literary genre composed by fictional stories. It aims to let people understand moral saws by learning these stories. So it tells that a fable is usually composed of a fictional story, simple and short words, and philosophies.

1.4.2 Chinese Fables & Four-character idioms

With the development of Chinese culture and language, some famous fables have been passed down from generation to generation. In order to remember and convey the meanings of these fables, people shortened these fables and turned them into four-character idioms. In general, four-character idioms are concise, but with profound meanings and connotations. Some of them can be understood literally, while others can hardly be understood unless people know the history and origins (Zheng Wenjun 2014, 9).

1.4.3.1 “对牛弹琴”(play the heptachord before an ox)

Dating back to the Warring States Period (475-221 BC), the story was related to a famous musician named Gong Sunyi who played the heptachord well. At that time, people enjoyed his performance and respected him. One day, Gong Sunyi came to a suburb. Coincidentally, he saw an ox grazing on the grass, so he decided to play heptachord on a whim before it. However, the ox was indifferent to his great performance and continued eating grass. He tried to play different music to impress the ox but in vain. At last, when he was making animal sounds, the ox responded to him, raised its head, and wagged its tail (Yang Yu 2017, 240).

This is the origin of the Chinese idiom “对牛弹琴”. It tells a simple truth: people should not explain something profound to someone stupid, or people should have different responses to different people (Zheng Wenjun 2014, 9). In this story, the ox has a negative symbolic meaning, which refers to those who are stupid and illiterate. In western culture, there are some similar idioms to express the same meaning like casting pearl before swine or talking to a brick wall.

1.4.3.2 “老马识途”(an old horse knows the way)

The idiom relates to a historical event, which was recorded in the book Han Feizi (《韩非子》). During the Warring States Period (475-221 BC), Qi State was ready to fight with Shanrong (山戎), a nordic ethnic group frequently attacking Yan State. When the army headed to the destination, it was in Spring. After winning the battle, it was in Winter and the landscape had been greatly changed. The army of Qi State was lost in the forest on their way back home. Guan Zhong (管仲), the Prime Minister of Qi State, thought for a while and found a solution. He believed that old horses were familiar with the route, so he asked soldiers to unleash the reins of several old horses and let them lead the way. Finally, they found the right way and came back to their country (Zheng Wenjun 2014, 9).

As mentioned above, the symbolic meanings of horses are usually positive. This allusion compares the old horse to a man with rich experience who can take a leading role in a group especially when the group is in some difficult situations.

1.5 References

[1] 北京周报网（2013）《中国文化中的蛇》

[2] Ran Shugui冉淑贵. (2012). 成语中动物意象符号及其形成原因

[3] Zhang Shu 张树. (2019). 汉语动物成语研究

[4] Ma Dan 马丹. (2006). 论汉语成语中十二种生肖动物的象征意义及其教学

[5] Shi Juanzhi 史娟芝, He Ling 贺玲. (2011). 中国生肖动物词汇的象征含义及其翻译

[6] Liu Shanshan 刘姗姗. (2014). 汉语十二生肖动物类成语研究

[7] Song Zhima 宋志玛. (2009). 谈《山海经》中的蛇形象

[8] Zhao Leping 赵乐屏. (2018). 《西游记》孙悟空形象研究

[9] Miao Huijun 苗慧君. (2016) 英汉动物词汇象征意义对比

[10] Xiao Congrong 肖聪榕. (2021) 探究中华龙纹设计的历史流变

[11] Ainiwajiang Kuerban 艾尼瓦江·库尔班. (2021) 中国民间文学凤凰形象的符号意义及其在当代的传承与发展研究

[12] Yuan Ke 袁珂. (1998) 中国神话大词典

[13] Xu Xiujuan 许秀娟. (2003) 麒麟文化的变迁与中外文化交流发展的关系

[14] Liscomb, Kathyln. (2016) The Zoomorphic Imagination in Chinese Art and Culture

[15] Lv Fulun 吕复伦. (2011) 麒麟及其文化

[16] Ma Laiping 马来平. (2021) 儒家文化视域中的麒麟文化探究

[17] Zheng Wenjun 郑文珺. (2014) 动物寓言成语与对外汉语教学

[18] Yang Yu 杨雨. (2017) 国学知识问答录

1.6 Terms and expressions

The Book of Songs 《诗经》

12 animal zodiac/Chinese zodiac 十二生肖

spirited dragon and dynamic tiger 龙腾虎跃

people with furtive eyes 贼眉鼠眼

dragon’s body 龙体

dragon robe 龙袍

dragon throne 龙椅

parents hope their children will have a bright future 望子成龙，望女成凤

The Classic of Mountains and Seas 《山海经》

Discourse on Horse 《马说》

a big army includes many soldiers and horses 千军万马

a lamb in a tiger's den 羊入虎口

mend the fold after the sheep is lost 亡羊补牢，为时已晚

Journey to the West 《西游记》

sticking one’s nose into other people’s businesses狗拿耗子，多管闲事

The Book of History 《尚书》

Book of Rites: The Conveyance of Rites 《礼记·礼运》

Spring and Autumn Annals 《春秋》

Zhuangzi 《庄子》

Han Feizi 《韩非子》

play the heptachord before an ox/casting pearl before swine/ talking to a brick wall 对牛弹琴

an old horse knows the way 老马识途

1.7 Questions

1. When did the earliest Chinese animal symbolism appear?

2. Who wrote the earliest literature Lunheng (《论衡》) recording the same 12 zodiacs as today’s?

3. From which ancient folk story, we can know that the Rat exceeds the Ox and becomes the first sign of Chinese zodiac?

4. Why Chinese people in ancient times built many Dragon King temples?

5. What are the five famous Chinese mythological animals bringing good fortune?

6. Which book recorded the earliest article about Qilin?

7. The story of “对牛弹琴” happened in which period?

8. What is the connotation of the four-character idiom “老马识途”？

1.8 Answers

1. It appeared in the Western Zhou period.

2. Wang Chong.

3. Great Race.

4. Because they wanted to appease the Dragon King and pray for good weather and better harvests.

5. Dragon, Phoenix, Qilin, Turtle, and Pixiu.

6. It was Book of Rites.

7. It happened in the Warring States Period.

8. It means a man with rich experience can take a leading role in a group.