20221231 LangCult 5

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202270081651 覃诗雅 Qin Shiya 英语笔译(English translation)

Leisure Culture in Ancient China-Take the Example of Shangsi Festival

覃诗雅Qin Shiya, 202270081651

Abstract

Shangsi Festival（上巳节）, commonly known as March 3, is a traditional festival of the Han people. Historically, there are many leisure ativities during this festival and the most famous is “floating wine goblets and curving water”（流觞曲水）which was also recorded in detail in Preface of the Orchid Pavilion（《兰亭集序》）by Wang Xizhi. This cultural activity reflects the prevalence and development of leisure culture in ancient China, and it also fills the treasury of Chinese culture. Traditional Chinese leisure culture not only contains the wisdom of many ancient people and carries forward the best part of traditional Chinese festival culture, but also makes up for the lack of modern leisure culture in China and prevents the wholesale westernization of leisure culture.

202270081648 卿子晔 Qing Ziye 英语笔译(English translation)

The History of Children's Literature in China Since 1920

卿子晔Qing Ziye, 202270081648

Abstract

In ancient China no literature was written for children. Since the writer Zhou Zuoren has put forward the concept "children's literature" in 1920, children's literature arose more and more attentions. Various translation works, studies, writings about children's literature appeared and children were first perceived as a different group from adults. Therefore, the year of 1920 served as a milestone for China's children's literature. This paper aims to summarize the history of children's literature in China since 1920, so as to make contribution for the studies about children's literature.

202270081684 仇绪 Qiu Xu 英语口译(English interpretation)

Analysis for Four Folk Stories of Ancient China from the Perspective of Tragic Literature

仇绪 Qiu Xu,202270081684

Abstract

 This paper gives a brief account of four folk stories of ancient China and makes some analysis for the reasons of its popularity. Some perspectives in terms of social ethical system, tragic literature will be involved to further discuss how those stories mirror the ideology of people in ancient China, even today.

Key Words

Tragic literature, folk stories, social system

Introduction

 The four folk legends have survived to this day because all four stories are tragic in connotation. The tragic stories reflect the aspirations of the people for happiness and their struggle against the dark side of society over the centuries.

Brief Account of Four Folk Stories

 The story of the Cowherd and the Weaving Girl tells of the Weaving Girl, the granddaughter of the Emperor of Heaven, who was bored with her life as she wove cloth in heaven every day and had no time to spare. Once the Weaving Girl came down to the mortal world and coincidentally met the Cowherd living in the west of the river, and married him to live an ordinary peasant life. But this was also known to the Heavenly Emperor, who sent someone to take the Weaving Girl back to the Heavenly Palace and only allowed them to meet once a year on the seventh day of the seventh month of the lunar calendar. The story of the love between the Cowherd and the Weaving Girl moved the magpies, and every year on the seventh day of the seventh month of the lunar calendar, countless magpies would use their bodies to build a magpie bridge for the Cowherd and the Weaving Girl to meet on the Milky Way.
 The story of Meng Jiang Nu crying at the Great Wall tells of a girl who grew out of a gourd in a village long ago. When she grew up, she met Fan Xiliang, who was hiding in her garden to escape military service to build the Great Wall. The two were in love and Meng Jiang Nu and Fan Xiliang decided to get married, but only three days after their wedding, Fan Xiliang was taken away by soldiers and sent to build the Great Wall. When winter came, Meng wanted to give her husband clothes to help him through the winter. When she arrived at the Great Wall, only to learn that he had died of exhaustion and was buried in the wall, Meng cried on the wall for three days and nights. Her crying moved the heaven, and the wall collapsed, revealing the body of Fan. After burying Fan's body, Meng killed herself and died.
 The story of Butterfly lovers tells the story of Zhu Yingtai, who came to school dressed as a man. During her three years of study, Zhu met and fell in love with Liang Shanbo, but Liang did not realize that Zhu was a girl. Zhu Yingtai hinted at Liang several times and finally took the initiative to reveal the secret and made her love known. However, Zhu's parents decided to the marry their daughter to someone else, and Zhu had no right to decide her own marriage. Liang was saddened to learn of Zhu's marriage and died of illness not long afterwards. When Zhu learned this, she said that the wedding procession would cross from Nanshan Mountain on the wedding day and she wanted to pay her mourning to Liang. On that day, Zhu arrived at the grave of Liang Shanbo and suddenly the wind blew up and an opening was made in the grave. Zhu then jumped in, after which the tomb closed, and out flew two dancing butterflies.
 The story of the White Snake tells of Bai Suzhen, a white snake who lived for thousands of years and came to mortal world to repay Xu Xian for saving her life. After marrying Xu Xian, Bai Suzhen opened a pharmacy with him and prescribed medicines to the people. But this became known to Fa Hai of the Golden Mountain Temple. Fa Hai believed that humans and monsters could not get married, so he tricked Xu Xian into going to the Golden Mountain Temple and imprisoned him. In order to save her husband, Bai used her magic powers to summon a flood to inundate the Golden Mountain Temple, but it also brought great disaster to the people. She was also punished for this and was confined under the Leifeng Pagoda by the law. It was only when Bai Suzhen and Xu Xian's son grew up to be a top scholar that he came to the pagoda to rescue his mother.

Analysis to Four Stories from the Perspective of Tragedy Literature

 These four folk tales are essentially tragedies. In these stories there are irreconcilable conflicts and contradictions between the protagonists and reality, which eventually develop into tragic endings. These protagonists show a strong desire to survive, a vigorous vitality and a maximum capacity for self-preservation when they encounter suffering and destruction, that is to say, they display an extraordinary sense of resistance and a strong will to act. Tragedy theory considers tragedy to be the nature of human resistance to death, suffering and external pressure, the tragic subject has a strong desire for self-preservation and the preservation of independent personality, and often shows a strong and unquenchable desire to fight because of dissatisfaction with society and the status quo of life, and is able to act on his own will, even if fate plunges him into suffering or destruction, he dares to fight to the death, showing The tragic spirit of a man who would rather die than give in. Most of these characters are representatives of the ideals and aspirations of the people, and their struggle against the social status quo of the time reflects the people's pursuit of a better social system and ideals in life. However, these folk legends end in tragic endings to reveal the evils of life, the destruction and distortion of human nature by the relevant ethical systems in the social context of the time, thus arousing in the hearts of the people a sense of grief and anger and reverence, as well as an appeal for the eradication of inhumane phenomena, thus achieving the purpose of raising the minds of the people. 

Conclusion

 Compared to comedy literature, tragedy literature is more likely to provoke people to think about society and human nature, and to bring about a stronger impact on people's consciousness, because it can reveal and criticize the dark side of society and human nature without mercy, and can destroy what people consider to be the most beautiful things in their values. This characteristic also makes tragedy literature more emotionally resonant, allowing literature based on these folk legends to remain very much alive to this day.

References

[1]王蓉.(2021).《中国民间故事》的美学价值及阅读欣赏教学. 小学教学参考(07),4-5. [2]王士卿 & 崔现香.(2016).四大民间故事的文学性探析. 青岛科技大学学报(社会科学版)(02),85-90. [3]王晓冉.(2020).古代文学作品中爱情悲剧的文化解析. 北方文学(17),41-42.

Terms and Expressions

牛郎-Cowherd 织女-Weaving Girl 梁山伯与祝英台-Butterfly Lovers 悲剧文学-Tragedy Literature

Questions

1.Why do tragedies provoke the tinking of society and nature? A.Because it can reveal and critize the dark side of society and human nature. B.Because it makes people angry. C.Because it appeals for the eradication of inhumane phenomena. D.Because it reflects the people's pursuit of a better social system and ideals in life. 2.Why did the White Snake come to mortal world to repay Xu Xian? A.Because Xu helped her to come through the difficulties. B.Because Xu was confined by Fa Hai. C.Because Xu onced paid her a good fortune. D.Because Xu saved her life. 3.What kind of spirits do tragic characters normally carry in tragedies? A.Resistance B.Resignation C.Servility D.Gratitude

Answers

Correct answers are: 1.A 2.D 3.A

202270081649 全永慧 Quan Yonghui 英语笔译(English translation)

The Theory of Yin and Yang in TCM

全永慧 Quan Yonghui, 202270081649

Abstract

The Yinyang doctrine is an ancient Chinese philosophical concept, dealing with two opposite aspects of matters in nature which are interrelated with each other. Its principle is widely applied to Traditional Chinese Medicine (TCM). In TCM, it provides a general method of analyzing the functions of the human body, diagnosing and treating illnesses. Understanding this concept can enable us to better spread traditional Chinese medicine culture.

202270081650 任嫚嫚 Ren Manman 英语笔译(English translation)

The Women’s Clothing in Tang Dynasty

任嫚嫚 Ren Manman,202270081650

Abstract

The Tang Dynasty was the peak period of ancient clothing in China. During this period, women’s clothing was characterized by openness and magnificence, and the appreciation of human beauty was pursued. At the same time, the loose-fitting political atmosphere created by the rulers of the Tang Dynasty and the tolerance of other ethnic groups and foreign cultures both made the clothing during the period present a variety of colorful features, which lays a solid foundation for the continuous development of Chinese clothing.

202270081695 疏珊 Shu Shan 英语口译(English interpretation)

Chinese Mythology in Tao Te Ching

疏珊Shu Shan, 202270081695

Abstract

 Since ancient times, human have been searching for the mystery of the universe, which leads to different schools of thoughts and religions. This passage is divided into three parts to describe the relationship between Chinese myths and Tao Te Ching. The first part mainly introduces Chinese mythology and Tao Te Ching. The second part gives more details of the connection between them with examples. The thrid part concludes the whole passage.

Key Words

Chinese mythology, myths, Tao Te Ching

Introduction

 Chinese mythology is a collection of cultural history, folktales, and religious tradition that has been passed down for centuries in oral or written form. Myths are an integral part of religion, especially in the Taoism. Many myths have been integrated into Taoism in the course of history to illustrate religious views. Everything has spirits and deserves respect, based on the belief of Chinese mythology. Taoists preserve this idea to persuade the disciples to believe in the divinities. The origin of Taoism is Laozi, who says “Man imitates earth, earth imitates heaven, heaven follows the divine law, and the divine law follows nature.” He emphasizes that people should respect the nature and obey the law of nature, which is manifested in the mythology, for example, “Nüwa creating human”, “Kuafu Chasing the Sun” and “Jingwei Tries to Fill the Sea”.

The Great Goddess

 Laozi, the founder of philosophical Taoism and a deity in religious Taoism, connects the Great Goddess with the nature in Tao Te Ching. In this book, when discussing his insights in Tao, he often compared it to female. In the chapter 28, “Learn to be hard as man and remain soft as women like a stream in the world.” (Xu Yuanchong, 2003) The Tao prefers femininity as it is soft and life-giving. The Great Goddess created human, so it is the origin of everything in the mythology. “The vale spirit never dies. It is the mysterious womb. The door to the mysterious womb is the origin of heaven and earth.” (Xu Yuanchong, 2003) The mysterious female is the source of all life, which shows the void and vast vale. The vale spirit often refers to empty and void, so it produces everything like the mysterious womb. In Laozi’s view, the power of women is huge. In the first chapter, “The nameless is the origin of Heaven and Earth; the named is the Mother of All Things.” (Lin Yutang, 1948) The metaphor of the Great Goddess can be found in many chapters. It is particularly noteworthy that among the various feminine metaphors, Laozi likes to use the mother-son relationship as a metaphor for the relationship between the Tao and all things, unlike many religions that use the image of the Father to compare God. In Tao Te Ching, the idea of humility, forbearance, peace, frugality, love and other moral values can be seen in women. All these descriptions can show a deep intention of Laozi. 

The Myth of P'an-ku

 As we all know, P’an-ku split apart the Chaos (hun-tun) where the high and clear part became Heaven and the dark and turbid one formed Earth. After his death, the body was transformed into nature. Chaos is a symbolism of perfection and potentiality and unity. The myth reflect the theory of separation and transformation, which can elucidate the meaning of Tao in Tao Te Ching. Take Chaos for example, Laozi compares the source of creation to Chaos (hun-tun). In the chapter 14, there are several sentences: 

Looked at, but cannot be seen- That is called the Invisible (yi). Listened to, but cannot be heard- That is called the Inaudible (hsi). Grasped at, but cannot be touched- That is called the Intangible (wei). These three elude our inquires And hence blend and become One... Unceasing, continuous, It cannot be defined, And reverts again to the realm of nothingness. That is why it is called the Form of the Formless, The image of Nothingness. That is why it is called the Elusive. (Lin Yutang, 1948)

 “Blend into one” fully illustrates the cosmogonic condition before creation. The Elusive, the realm of nothingness and the Formless refer to something like Chaos where everything is undifferentiated. Therefore, Tao is called the “Nothing” or the “Elusive”. It shows a continuity between the creator and creatures. Many things are transformed from Tao, the source of creation.The theory of transformation can be found in the passages in the chapter 36:

He who is to be made to dwindle (in power) Must first be caused to expand. He who is to be weakened Must first be made strong. He who is to be laid low Must first be exalted to power. He who is to be taken away from Must first be given.(Lin Yutang, 1948)

 Tao shows the reversion of two extreme things, for example, dwindle and expand, be weakened and made strong, be laid low and exalted to power, be taken away from and be given. The two different qualities can revert to the opposite quality, like the alterations of yin and yang. Chaos is the source of creation, which contains the dialectical relationship between two different things.Tao also contains the dialectic relation between Nonbeing and Being where Nonbeing can transform into being, like the transformation of Chaos into the world that P’an-ku created.

Jingwei Tries to Fill the Sea

 Mythology is often about the transformation of gods and spirits, which is actually is the transformation of the soul. The myths are often full of descriptions of metamorphosis, such as Jingwei, the drowning of the daughter of the Yandi Emperor, who metamorphosed into a bird. The basis of mythical metamorphosis is the idea of the immortality of the soul. The ancestors believed in animism and immortality of the soul. This is exemplified by the myth of Jingwei: “Three thousand ninety li farther southeast, then northeast, stands Departing-Doves Mountain. On its heights are many mulberry trees. There is a bird dwelling here whose form resembles a crow with a patterned head, white beak, and red feet. It is called Jingwei and makes a sound like its name. She is the younger daughter of the Flame Thearch named Nüwa. Nüwa was swimming kin the Eastern Sea when she was unable to return to shore and drowned. She then transformed into the bird Spirit-Guardian and regularly carries twigs and stones from the Western Mountains to fill up the Eastern Sea. The Zhang River emanates from here and flows eastward into the Yellow River.” (Strassberg, 2002, 132) This myth conveys the immortality of the soul and transformation of life, which is one of the ideas expressed in Tao Te Ching. In chapter 4, “The Tao is (like) the emptiness of a vessel (chong); and in our employment of it we must be on our guard against all fullness.” (Legge, 1891) Fullness means the quality or state of being filled completely or to utmost capacity. This state should be avoided because there is room to make improvement when something are imperfect or flawed. So Tao is like the emptiness of a vessel which achieves a balance in the continuous movement. Jingwei regularly carries twigs and stones to fill the Sea. During the process, the bird transformed from human achieves a state of eternity and balance.

Conclusion

 From different Chinese myths, we can learn more about the views of Laozi on human and nature. It can be be said that it is myths and legends that have nurtured Laozi’s thought, and it is his thought that has created Taoism and influenced Chinese culture and the nation. In addition, the family, society, and politics have all carried forward the core values of Taoism. There is a close relationship between Chinese myths and Tao, which reflects how our ancestors perceive the world.

References

[1]Strassberg, Richard E. (2002). A Chinese Bestiary: Strange Creatures from the Guideways Through Mountains and Seas. Berkeley: University of California press. [2]Legge, J. (1981). The Sacred Books of the East——The Chinese Classics: The Texts of Taoism[M]. London: Oxford University Press. [3]David C. Yu. (1981). The Creation Myth and its Symbolism in Classical Taoism[J]. Philosophy East and West. [4]Le Hengjun乐蘅军. (1977). 中国原始变形神话初探[A]. 台北:台湾东大图书有限公司. [5]Wang Zhongling王钟陵. (2000). 二十世纪中国文学史论文精粹·神话卷[C]. 石家庄:河北教育出版社, 97-98. [6]Yuan Ke袁珂. (1980). 校注山海经校注[M]. 上 海:上海古籍出版社. [7]Lin Yutang 林语堂. (1948). The Wisdom of Laotse[M]. New York: Random House. [8]Xu Yuanchong许渊冲.(2003). 《英汉对照老子道德经》, 高等教育出版社.

Terms and Expressions

Nüwa creating human女娲造人 Jingwei Tries to Fill the Sea精卫填海 Kuafu Chasing the Sun夸父逐日 The Great Goddess大母神 Chaos (hun-tun)混沌 Cosmogonic天体演化 Departing-Doves Mountain发鸠山 The Eastern Sea东海 Metamorphosis变形

Questions

1 Why does Tao prefer femininity? A The Tao prefers femininity as it is soft and life-giving B Tao is formed by female C Women play a dominant role in ancient China D Male is inferior to female 2 What is the symbolism of Chaos in the myth of P’an-ku? A perfection B potentiality C unity D Above all 3 What is the relationship between Nonbeing and being in Tao Te Ching? A Nonbeing is the same as being B Nonbeing can transform into being C They have no relationship D Being produces nonbeing 4 Which myth shows the idea of metamorphosis? A The Great Goddess B The Myth of P'an-ku C Jingwei Tries to Fill the Sea D Kuafu chasing the Sun

Answers

Correct answers are: 1. A . 2. D . 3. B . 4. C

China's Street Vendor Economy

王芳玲Wang Fangling,202270081696

Abstract

For a long time, the street vendor economy is an important complementary part of China's commodity market, driving social employment. However, due to a series of negative impacts such as the dirty and messy nature of the street vendor economy, its development has been under attack and subject to much debate. However, against the backdrop of the economic downturn due to the 2020 pandemic, the government has loosened the ban on street vendors, which led to a revival of the street vendor economy and a rapid boom in the economy.

Key Words

street vendor economy, employment, grassroot governance

Inconsistent Street Vending Policies

Street vendor economy, is a form of economy formed by obtaining a source of income through stalls. China's street vending policies had undergone several changes in the past few decades. Between 1949 and 1977, the Chinese government utilized street vending for economic growth at first but gradually took a stricter approach in the control of street vending alongside the process of socialist transformation. Later, the government's attitude towards street vending became more tolerant after China's economy started opening up in 1978. Street vending served to meet the needs of daily life and to expand employment.In 2003, the central government rolled out the plan to select National Civilized Cities. Street vending was defined as a sign of dirtiness, disorder and backwardness.Since 2020, to alleviate unemployment caused by Covid-19, policies have been promulgated to support street vending again. Street vending now is considered an important way to increase employment.

The Development Status of the Current Street Vendor Economy

Current street vendor business premises can be divided into fixed vendor and mobile vendor. Fixed vendors generally rent a fixed business stall, mostly in the core of the busy urban areas. The business model is relatively stable, easy to manage. While mobile vendors do not have fixed business premises, and generally use "cargo tricycles + removable umbrella canopy" to operate in areas with high pedestrian flow, such as parks, subway entrances, stations, tourist attractions, etc. The simple business premises are more flexible and convenient, and can change their stalls at any time to chase the flow of people and business opportunities. There are three main sources of street vendor operators in China. One is the intergenerational inheritors. In China's urbanization process, some of the low-income people who make their living by farming and stalls have become new urban citizens, and their children generally also inherit their fathers' livelihood occupations and skills, becoming one of the main sources of street vendor operators. The second is the middle-aged unemployed. Middle-aged employed people who originally had stable jobs and income are unemployed due to socio-economic recession, business difficulties and severe employment situation, but their age disadvantage and lack of new skills make them take the path of street vendor operators as a last resort in order to earn a living. Third, those who earn little from formal jobs. In areas where wages are low, the income from formal jobs is not enough to meet all living expenses, so they need to earn money from side jobs to supplement their families. At present, the hottest commodity categories of our street vendors are daily necessities, toys, souvenirs, screen protector, snacks, breakfast, fruit and other physical products.

Benefits Brought by Street Vendor Economy

The street stall economy has a number of important social, economic and cultural benefits. Firstly, the street vendor economy can increase the number of jobs at the grassroots level and ease the pressure of urban employment. Secondly, the flexibility and variety of street vendor services facilitate the lives of citizens, and those residents who do not have large supermarkets near their neighborhoods can purchase daily necessities on their way from work, which saves time and effort. Thirdly, the street vendor economy is conducive to driving the urban economy and stabilizing social development. Low-income or unemployed people will lead to social unrest and insecurity, so raising the income of low-income people and reducing the unemployment rate are related to our social development and livelihood projects. Especially in recent years, the pandemic has been recurring. The national economy as a whole is in the doldrums, many small and medium-sized enterprises have increased their business risks or even closed down, the number of unemployed people has increased, and many people at the bottom are unemployed and at home, which increases social instability. Therefore, the support and encouragement of the street vendor economy has played an important role in promoting the recovery of the urban economy and stabilizing social development. Last but not least, the street vendor economy has developed over a long period of time and has created a deep and unique street culture in the city, giving birth to a large number of special traditional crafts for making goods. Some families have passed down their skills from generation to generation, such as sugar man, hot painting, bamboo weaving and other traditional skills, which are the embodiment of street culture elements and have built the foundation of popular culture at the bottom of society.

Problems Facing Street Vendor Economy

The significance and value of the street stall economy is self-evident, but if not properly managed, it can easily lead to environmental, food safety and social security problems. For example, the streets are prone to dirty streets due to littering by vendors, causing serious health problems, and traffic jams due to the occupation of roads, affecting the overall order of the city; the uneven level of products operated by street vendors, coupled with the lack of supervision by the market management, makes it easy for sub-standard products, counterfeit products, and missing catties to appear.

Conclusion

Despite of problems facing street vendor economy, street vendors and cities are not incompatible. In this new era, it is important to scientifically understand the dual nature of the street vendor economy and to analyze its negative impacts while enjoying the economic benefits it brings. City managers should respond to the requirements of urban development and civilization, take the initiative to improve grassroots governance, and promote the healthy and orderly operation of stalls, so as to promote a more harmonious development of the urban street vendor economy.

Terms and Expressions

1.street vendor economy 地摊经济 2.National Civilized Cities 全国文明城市 3.fixed vendor 固定摊贩 4.mobile vendor 流动摊贩 5.cargo tricycles可载货三轮车 6.removable umbrella canopy可拆卸伞篷 7.intergenerational inheritors 代际传承者 8.the middle-aged unemployed 中年失业者 9.sub-standard goods 次品 10.counterfeit products 假冒伪劣商品 11.missing catties 缺斤少两

Questions

1.The government has loosened the ban on street vendors, which led to a revival of the street vendor economy against the backdrop of the economic downturn due to the 2020 pandemic. A) True; B) False; 2.How many kinds are current street vendor business premises? A)2; B)3; C)4; D)5; 3.Who are main sources of street vendor operators in China? A) intergenerational inheritors; B) the middle-aged unemployed; C) those who earn little from formal jobs; D) all of above 4.How many are benefits brought by street vendor economy? A)2; B)3; C)4; D)5;

Answers

1.A 2.A 3.D 4.C

References

[1].李菊娣.地摊经济发展现状及对策研究[J].哈尔滨学院学报,2022,43(07):55-57. [2].潘悦,王誉霖,田韬禹.地摊经济3.0发展现状、问题及对策分析[J].中国商论,2021(21):16-19.DOI:10.19699/j.cnki.issn2096-0298.2021.21.016. [3].刘一霏.地摊经济的发展现状及对策建议[J].中国市场,2021(19):46-47.DOI:10.13939/j.cnki.zgsc.2021.19.046.

202270081652 王纪龙 Wang Jilong 英语笔译(English translation)

The Culture of Chinese Filial Piety

王纪龙Wang Jilong， 202270081652

Abstract

Filial piety is the beginning of Confucian culture and the core of traditional ethics, which marks the particularity of Chinese culture. Filial piety culture was formed in a long historical process. It roughly went through several stages, from the behavior to the ethics, from ideology to method of governance. Finally, it became mature and the most common concept in Chinese society.

202270081697 王露 Wang Lu 英语口译(English interpretation)

The Chinese Knot

王露Wang Lu， 202270081697

Abstract

The Chinese knot is the crystallization of the wisdom of the Chinese people and one of the important symbols of fine traditional Chinese culture. The analysis of the Chinese knot is of great significance to understand the inheritance and development of Chinese culture. This paper will analyze the history, features, functions of the Chinese knot, and the philosophical significance of Chinese culture conveyed by the Chinese knot.

=The toilet revolution in China=

< c e n t e r >王琪Wang Qi,202270081653< / c e n t e r > Abstract Toilet revolution actually is a worldwide revolution that is aimed at improving the sanitary conditions of toilets closely relevant to people's health and the whole environment. In 1980s, taking the opportunity of preparing for the Asian Game, China opened the prelude to the "toilet revolution". This paper tries to present the process of Chinese toilet revolution and analyse its significance for the construction of civilization in both urban and rural areas that deeply affecting peopel's well-being.

= = Key Words = =

Public toilet, toilet revolution, humanistic care, rural revitalization