20220630 Culture 4

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

This is the final exam paper website no. 4

Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website. If you look for the old version of this website, please find a copy here: 20220630_Culture_save

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

英语笔译 孙丽君 Sun Lijun 202170081593

Chuanjing Work Songs Sun Lijun

Introduction

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

The History of Chuanjiang Work Songs

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

References

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

英语笔译 仝雨梦 Tong Yumeng 202170081594

The Influence of Traditional Chinese Philosophy in Contemporary Times 仝雨梦

Introduction

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

The Evolution of Chinese Traditional Philosophy

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

(1) the Pre-Qin Philosophy

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

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

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

(3) the Metaphysics of Wei and Jin Dynasties

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

(4) the Buddhist philosophy during Sui and Tang Dynasties

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

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

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

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

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

(7) Textual Studies in the late Qing Dynasty

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

The Representative Schools of Thought

(1) the Confucian School

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

(2) Taoist School

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

(3) Mohist School

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

(4) the School of Legalists

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

(5) the School of Military Strategists

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

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

The Influence in Contemporary Times

(1) the Confucian School

On Environmental Protection

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

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

On International Communication

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

(2) Taoist School

On the Economy

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

(3) Mohist School

On World Peace

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

(4) the School of Legalists

On Legislation

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

On Administration of Justice

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

(5) the School of Military Strategists

On National Defense

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

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

Conclusion

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

References

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

Terms and Expressions

the Pre-Qin philosophy 先秦哲学

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

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

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

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

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

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

Questions

1. When did traditional Chinese philosophy take shape?

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

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

Answers

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

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

3. Universal Love.

英语笔译 童略雅 Tong Lueya 202170081595

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

Abstract

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

Key words

Artificial intelligence; translator; influence; machine translation

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.

英语笔译 庹树梅 Tuo Shumei 202170081596

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

Abstract

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

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.

英语笔译 王思琪 Wang Siqi 202170081597

A Study on Chinese Dialects Wang Siqi

Abstract

Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.

Key words

Regional Dialects; Social Dialects; Transmission of Chinese Dialects

Introduction

Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development. As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.

The Evolution of Chinese Dialects

The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

(1) The origins of the seven major dialects

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

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

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

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

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

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

(2) Three great migratory movements to the south

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

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

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

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

Chinese Regional Dialects and Social Dialects

(1)Classifications and phonetic features of Chinese Regional Dialects

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

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

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

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

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

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

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

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

(2)Factors affecting the Social Dialects

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

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

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

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

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

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

Challenges of Chinese Dialects

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

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

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

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

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

The Transmission and Inheritance of Chinese Dialects

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

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

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

Terms and Expressions

level tone阴平

the rising tone阳平

the falling-rising tone上声

the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

fricative唇齿擦音.

Questions

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

2.How many groups of regional dialects in China?

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

Answers

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

2.Seven

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

References

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

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

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

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

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

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

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

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

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

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

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

• 王皙媛. 客赣方言的语言地理学研究[D].上海师范大学,2013.

• 徐荣. 汉语方言深度接触研究[D].复旦大学,2012.