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202270081637 李鸿 Li Hong 英语笔译(English translation)

The Transformation of Taoism in Modern Times

李鸿 Li Hong, 202270081637

Abstract

After the founding of New China, through the democratic reform of the religious system, Taoism gained a new lease of life and gradually embarked on the path of adapting to socialist society. Since the reform and opening up, under the guidance of the the Communist Party of China and government's religious policies, Taoism has taken on a new and unprecedented appearance, making positive contributions to the promotion of economic development, social harmony, reunification of the motherland and world peace.

Key Words

transformation, Taoism, modern times

Introduction

Every religion has its own beliefs and teachings, which always vary to guard their unchangeable beliefs. So it is with Taoism. Facing new problems which appear in modern society, Taoists should offer their explanations to their believers according to their beliefs, which is the key to their development in the diversity of the world. Firstly, I tried to list the development of the Taoism before 1978. Secondly, with the ending of political movements, the circle of religion, including Taoism, received a new life. Thirdly, what I tried to conclude are the modern significance of Taoism.

The Development of Taoism before Modern Times

From the Eastern Han Dynasty to the Wei, Jin, Southern and Northern Dynasties, Taoism was formed and established. After hundreds of years of transformation and development, Taoism’s classical doctrines, practices and disciplines became more and more complete, and were recognized by the rulers, thus evolved into a mature orthodox religion.( 洪修平, 2007) From the Sui and Tang Dynasties to the Northern Song Dynasty, due to the respect of the ruling class, Taoism flourished and had a great social impact. After the late Tang Dynasty and the Northern Song Dynasty, there were some new changes in Taoism. The main characteristics of Taoism in this period were to promote the integration of three religions and pay attention to the cultivation of inner alchemy. During the Ming and Qing dynasties, with the late feudal society in China, Taoism was stagnating. In modern China, Taoism inherited the legacy of the Ming and Qing Dynasties and, except for a few periods, remained at low ebb.

The Transformation of Taoism in Modern Times

Under the guidance of the Party and the government’s religious policies in the new era, Chinese Taoism has developed its religious activities, achieved remarkable results in the cultivation of talents, shown prosperity in Taoist research, and actively participated in social welfare and foreign friendly relations, showing an unprecedented new atmosphere. ( 祝逸雯, 2007)

Cultivation of talents The Chinese Taoist Association has held five “Taoist knowledge specialization courses” and one “Taoist knowledge refresher course”, training a total of 206 Taoist talents, most of whom have become the backbone of the Taoist community today. In May 1990, China Taoist College was officially established, which is the first modern college in the history of Chinese Taoism, marking a new stage in the cultivation of Taoist talents.( Man Kam Leung,2013) At present, 10 Taoist colleges and universities have been established in the Taoist community nationwide, offering various majors such as sutra lectures, palace management and Taoist medicine and health care, covering three levels: master’s degree, undergraduate degree and specialist degree. The situation that talents in the Taoist community are in short supply has been effectively improved.

Building cultural self-confidence In 1987, the Journal of “the Taoist Association” was changed to “China Taoism”, marking the beginning of the Chinese Taoist community’s own cultural research position, while the Taoist associations in Shanghai and Shaanxi also established local publications, such as Shanghai Taoism and Health. In 1989, the Institute of Taoist Culture of the Chinese Taoist Association was established, and a series of achievements were made afterwards, such as “Taoism and Health”, “Taoism and the Hundred Schools of Thought”, and other works were published one after another.

International Exchange The Taoist community has actively sent missions to international religious conferences such as the World Conference on Religions and Environmental Protection, the Millennium Congress of Religious and Spiritual Leaders for World Peace, the Congress of Leaders of World and Traditional Religions, the World Conference of Religions for Peace, the Asian Conference of Religions for Peace, and the Congress of the World Alliance of Religious Leaders to voice the advocacies of the Taoist community on issues of environmental protection, religious dialogue, and world peace and equality. Through exchanges and dialogues, Chinese Taoism's advocacy of "natural harmony, human peace, and religious harmony" has been widely recognized by all major religions in the world, contributing to the building of a harmonious world and a community of human destiny.

The modern significance of Taoism

First, in terms of personal values in life, Taoist culture believes that the value of life does not lie in personal fame and fortune, but in respect for the Tao and its virtues. If everyone adheres to the life principles advocated by Taoist culture, the whole society will be greatly improved, and people’s ideological quality will be greatly enhanced, and we will be freed from the servitude of money, so that we can better exert our individual intelligence and wisdom, and promote the harmonious development of society. Second, in terms of interpersonal relationships, Taoist culture advocates helping the world, emphasizing mutual help and love among people, and the principle of equal and fair egalitarianism for all.( 卿希泰，2006) If everyone acts in accordance with these ideas of Taoist culture, it will be possible to deal with various social relations between people and make the whole society harmonious and orderly; it will also be possible to deal with the mutual relations between countries, so that the whole world will naturally be at peace. Third, in terms of the relationship between human beings and nature, Taoist culture starts from the idea of “the unity of heaven and man” and believes that human beings are a part of nature, emphasizing that “the way of the Tao is the way of nature” and “the way of nature cannot be violated.” Therefore, it advocates that man should love and care for nature, live in harmony with nature, and follow the objective laws of nature itself in order to make human society develop sustainably.( Mishra Anish, 2022)

Conclusion

Taoism is one of the valuable religious cultures in China, and after the founding of New China; the vigorous promotion of religious values has provided an opportunity for the transformation of Taoism. We should inherit and carry forward its good ideas, and help it adapt to modern changes and discover its modern values.

Terms and Expressions

the unity of heaven and man 天人合一 the way of the Tao is the way of nature 道法自然 the way of nature cannot be violated. 自然之道不可违

Questions

1. When was Taoism formed and established? A. Tang Dynasty B. Qing Dynasty C. Eastern Han Dynasty to the Wei, Jin, Southern and Northern Dynasties

2. How many Taoist colleges and universities have been established nationwide? A. 7 B. 8 C. 10

3. What aspect are the modern significance of Taoism lie in? A. personal values in life B. interpersonal relationships C. relationship between human beings and nature

Answers

Correct answers are: . 1. C . 2. C . 3. A,B,C .

202270081638 李佳珺 Li Jiajun 英语笔译(English translation)

Chinese Nuptial Tradition of Bride Price

李佳珺 Li Jiajun, 202270081638

Abstract

The bride price is usually paid by the man to the woman in modern China, which preserves the old marriage custom. The bride price originated in the Zhou Dynasty and has continued to be an integral part of nuptial culture for most Chinese people. This article mainly focused on the changes in the content of Chinese bride price in different times.

Key Words

bride price, content, change

题目

中国婚礼习俗之彩礼

摘要

在现代中国，彩礼通常由男方付给女方，这保留了古老的婚俗。彩礼起源于周朝，对大多数中国人来说，彩礼一直是婚礼文化中不可分割的一部分。本文主要研究了中国彩礼内容在不同时期的变化。

关键词

彩礼，内容，变化

Introduction

Bride price has been an indispensable custom in the process of marriage since ancient times. It was deprived from the “Six Rites” of the Western Zhou Dynasty. It is the etiquette for the male family to send property to the female family for betrothal. Once the female family accepts the property sent by the male family, they announce engagement. In the Modern Chinese Dictionary, bride price is defined as “the property given by the man to the woman at the time of engagement”.（Li Xia 2008, 254) The content of bride price are changing with the changes of times.

the Change of Contents

“Bride price” is also called “betrothal gift” in ancient times. The traditional marriage is divided into six steps: propose, ask name, divination, send bride price, set a date for the wedding，welcome the bride. These are commonly known as the “six rites”. These rituals were often strictly carried out by aristocrats during the Western Zhou Dynasty, because it was related to their “face”. However, for the average people whose family situation is not ideal, there may not be too much procedure. Most of the ordinary people would try to get some deer skin, or find two wild geese. According to the Book of Rites, except for the bride price, the other five rites can be replaced with wild geese. Thus it can be seen that the ancients made complicated wedding was not for money, but to get a good luck.(Chen Mingpei 2022, 7) So for the rich or poor, bride prices are about the heart, not the amount of wealth. As for the content of betrothal gifts, it is recorded in Etiquette · Shihun as five pieces of black and red cloth and two pieces of deer skin. It can be seen that ancient people paid more attention to the symbolic meaning and connotation of betrothal gifts.

In the Han Dynasty, the betrothal gifts began to be complicated, and the “Thirty betrothal gifts” appeared , including sheep, wild geese, white wine, clear rice, etc., symbolizing a golden harvest and not worrying about food and clothing. On this basis, noble families would add gold and silver jewelry to show their status and wealth ability, so the bride price in this period began to focus on economic value. In the prosperous era of the Tang Dynasty, instead of becoming more complicated, the content of betrothal gifts was reduced to nine things: dry paint, cotton wool, donkey-hide gelatin, albizia julibrissin, good rice, etc. These objects are symbolic, meaning that the couple is close to each other and family is in harmony. They send people’s good wishes to the marriage. In the Tang Dynasty, wild geese became less and less, and people were not easy to catch them, so later generations replace the wild goose with goose, called “yan’e(雁鹅)”.

In the Song Dynasty, the requirements for bride price became more interesting. “Witness Record” recorded: “the engagement usually takes tea as the bride price.” Tea has become an indispensable part of the betrothal gifts. When the bride receives the betrothal gifts, it is called “giving tea”. When the bride receives the betrothal gifts, it is called “eating tea”. When it comes to the wedding day, it is call “gathering tea”. This is the “rite of three tea”. In the Yuan Dynasty, the betrothal gifts had Mongolian cultural characteristics. Cattle, horses and other livestock appeared in the betrothal gifts, which also continued the “rite of three tea” in the Song Dynasty.

In the Ming and Qing Dynasties, betrothal gifts were mostly based on money. “Wedding Magazine” recorded: “sixty-four tael of silver for bride price, eight liang of silver for escorting the bride, four liang of silver for knocking the door, six liang of silver for net increasing of bride price, two liang of silver to the officiator, eight liang of silver for the gift list, and a number of items.” It can be seen that in this period, silver became an important part of the betrothal gifts, and the regulation is 64 taels. Base on the purchasing power, 64 taels of silver equals to 50 thousand yuan today, and it was acceptable for the ordinary family. In the Ming and Qing Dynasties, betrothal gifts also included gold and silver jewelry, cakes, liquor and so on.

Since the founding of the People’s Republic of China, the content of bride price has changed every decade. In 1950, the Marriage Law has forbidden that people ask for property in marriage, but the custom of bride price is still popular among the people.(Li Feilong 2017, 19) However, the bride price in the early years of China was different from that in the Ming and Qing Dynasties. In the 1950s, the bride price was called as “four ‘one’ project”, including bed, washbasin, spittoon and hot water kettle.(Li Feilong 2010, 93) By the 1960s, it was “36 legs”, including wardrobe, cabinet, tables, chairs, and bed. Then in the 1970s, the bride price became “three turns and one ring”, including watch, bicycle, sewing machine and tape recorder. In the 1980s, it became the "four big items", including refrigerator, TV, washing machine and tape recorder. Later came the “new four big items”, including color TV, refrigerator, washing machine, air conditioner. In the 1990s, as China’s economy developed, wedding photos, wedding rings, bridal gowns and banquets became indispensable. With the acceleration of the reform and opening up process and the continuous development of China’s economy, it is understandable for people to pursue higher quality weddings, but nowadays the bride price is more endowed with material meaning, losing the spiritual connotation contained in the bride price itself.(Wang Xiaoke 2018,7)

References

Li Xia 李霞.(2008). 民间习俗中的彩礼及其流变[Bride price and its evolution in folk customs]. 民俗研究 Folk Customs Research(03) 253-262.

Chen Mingpei 陈铭佩.(2022). 民国时期彩礼制度研究[A Study on the Betrothal price System in the Republic of China]. Tianjin: Tianjin Normal University 天津师范大学.

Li Feilong李飞龙. (2017). 社会变革与婚姻支付：20世纪50-80年代中国农村的彩礼和嫁妆[Social Change and Marriage Payment: Betrothal Gifts and Dowry in Rural China Between 1950s and 1980s]. 古今农业 Ancient and Modern Agriculture (03)19-25.

Li Feilong李飞龙. (2010). 社会变迁中的中国农村婚姻与家庭研究[A Study of Marriage and Family in Rural China during Social Change]. Beijing: Party School of the Central Committee of C.P.C. 中国中央党校. Wang Xiaoke

王笑珂.(2018) 彩礼制度的社会功能变迁[The social function change of betrothal price system]. Chongqing:Southwest University of Political Science & Law 西南政法大学.

Terms and Expressions

bride price 彩礼

betrothal gifts 聘礼

the Book of Rites 礼记

propose, ask name, divination, send bride price, set a date for the wedding，welcome the bride 纳采、问名、纳吉、纳征、请期、亲迎

Questions

1.What is “six rites”? A.propose B.ask name C.divination D.send bride price E.set a date for the wedding F.welcome the bride.

2.In ancient time, what did people pay more attention to when they prepare betrothal gifts? A.money B.good wishes C.jewelry D.the symbolic meaning and connotation of betrothal gifts

3.How much money people prepared for bride price in Qing Dynasty? A.64 taels of silver B.64 taels of gold C.8 taels of silver D.50,000 yuan

4.What is in “four big items”? A.refrigerator B. telephone C.air conditioner D.tape recorder

Answers

1.ABCDEF

2.D

3.A

4.AD

202270081690 李可依 Li Keyi 英语口译(English interpretation)

Chinese Buddhist Grottoes: Yungang Grottoes

李可依Li Keyi, 202270081690.

Abstract

Yungang Grottoes is a world-recognized treasure of human history and culture and a crystallization of the ancient civilization of the Chinese nation, combining the cultures of the Central Plains, ethnic minorities and India. As an important material cultural heritage in China, it has a rich history of grand scale and exquisite carvings, and is a typical representative work of Chinese Buddhist shrines. This paper introduces the cultural background of the creation of the Yungang Grottoes, as well as the characteristics of the grottoes' Buddha statues.

Key Words

Yungang Grottoes, Buddha statues, Northern Wei Period

题目

中国佛教石窟：云岗石窟

摘要

云岗石窟是北魏统一北中国后在河西地区以外开凿的最早的一处石窟艺术。它集中原文化、少数民族文化及印度文化为一体，是举世公认的人类历史文化瑰宝和中华民族古代文明结晶。作为我国重要的物质文化遗产，有着丰富的历史，规模宏大、雕刻精致，是中国佛教圣地的典型代表之作。本文介绍了云岗石窟产生的文化背景，以及石窟佛像的特点。

关键词

云岗石窟，佛像，北魏时期

Introduction

The Yungang Grottoes, located on the south side of Mt.Wuzhou, 16 km to the south of Datong City, Shanxi province in China. It consist of 45 major caves, 252 shrines, and more than 51,000 sculptures, which are known as one of the largest grotto groups in China and the world-famous stone carving art.Yungang Grottoes were built in the 5th century with a history of 1500 years. (Liu, R. Z., Zhang, B. J., Zhang, H., & Shi, M. F.2011, 494)

The cultural background of the Yungang Grottoes

The development of Yungang Grottoes art in the Northern Wei period is closely related to the special geo-cultural and specific historical stage of Pingcheng in the Northern Wei.

1.The geo-cultural environment of the Yungang Grottoes

Yungang Grottoes are located in the Wuzhou Mountains of Datong, Shanxi Province, stretching 1 kilometer from east to west. It is the ancient Han and Xiongnu border line on the road must pass. Since the Han Dynasty Wuzhou Mountain is the northern border defense fortress. Pingcheng (Datong, Shanxi) was one of the largest cities in the world in the fifth century A.D. Its geopolitical environment also provided an advantage for it to absorb the culture and art of India and Central Asia, and to integrate the culture and art of various ethnic groups from the Western countries and the six states of Shandong, Guanzhong in Shaanxi and Liangzhou in Hexi. Therefore, in this sculptural art of the grettoes, which spans just over sixty years, we can see the evolutionary process of artistic styles and the blending of different cultures.

2.The historical and cultural environment of the Yungang Grottoes

"The six dynasties of the late Han, Wei and Jin dynasties were the most politically chaotic and socially painful times in China, yet they were an era of great spiritual freedom, liberation, wisdom and enthusiasm, and, therefore, the most artistic." Mr. Zong Baihua said. (Zong Baihua, 2000)

The excavation of the Yungang Grottoes took place in the Northern Wei period. The Northern Wei period saw a great development of grettoes art. It fully inherited the traditional Chinese national art since the Qin and Han dynasties, and absorbed the Indian Gandhara method of statue making. The Northern Wei period in China represented the highest level of Chinese grettoes art at that time. In the Han Dynasty, with the spread of Buddhism to the east, as well as the ruler's promotion, Buddhism soon gained social and popular recognition, Buddhist art also flourished. This gave the sculpture of this period a new opportunity for development. The images in the grettoes statues of this period are based on the inheritance of traditional Chinese national art, absorbing foreign art and making it blend into new innovations in the form of the nation.

Characteristics of Buddha statues in the Yungang Grottoes in different periods

First stage: Most of the Buddha statues have round faces, short necks, broad shoulders, and are extremely grandly decorated with a crown on their heads and a collar on their chests. Most of the grettoes Buddha statues wore Gandhara costumes, showing magnificent physical beauty as well as a sense of inner-emerging power. The decorative style of the grettoes statues of this period is distinctly Indian, with soft carvings and mostly swirling patterns of clothing, but also revealing a sense of rigidity in the softness, which is typical of the early grettoes statues. (Wang Pu 2014, 274)

Second stage: During this period, Emperor Xiaowen implemented a policy of Sinicization, and the ruling class's strong support for Buddhism brought the art of Buddha-making in the Yungang Grottoes to its peak. With substantial contributions from officials and secularists, favorable conditions provided for the excavation of Buddha images. In addition to the large open-air Buddhas, the number of grettoes chambers and niches increased dramatically, and the finely carved Buddha statues were more gilded than the earlier atmospheric style of statuary. The costumes of Buddha statues in this period tended to be broadly clothed and large, which was influenced by the policy of Sinicization.

Third stage: as Emperor Xiaowen moved the capital to Luoyang, the focus of the grottoes moved to the Longmen Grottoes in Luoyang, and the work of the Yungang Grottoes in the north was gradually slowed down, only a portion of the officials and some people of devout faith in Buddhism to fund the project. The Buddha statues of this period are slightly cleaner and less full than before, with long necks and narrow shoulders, while appearing to be more generously dressed, with feet that do not leak out. With the changes in history, the grettoes Buddha statues have also changed a lot, and these statues not only reflect a historical culture, but also reflect the changes of the times.

Conclusion

The Yungang Grottoes of the Northern Wei Dynasty were a period of "introduction and breakthrough" in the entire history of the development of statuary. The introduction of Indian and Western Buddhist art, the breakthrough is a foreign cultural pattern, it gradually integrated the Buddhist art from India and the traditional culture from the Central Plains under the influence of Han and Jin Chinese art, slowly revealed their own unique characteristics of local art, strengthening their own national style, not only to achieve a cross between Chinese and Western ideas, but also highlight the main features of their own, for the subsequent Sui and Tang dynasties grottoes carving The prosperity and flourishing of the Sui and Tang dynasties laid the foundation for a deep cultural and artistic heritage. (Zhou Linli, 2007)

References

王晋.云岗石窟的佛像艺术研究[J].大众文艺,2014(14):274.

宗白华. 中国美学史论集[M]. 安徽教育出版社, 2000.

周琳丽. 北魏时期敦煌壁画人物造型艺术语言研究[D]. 曲阜师范大学.

Liu, R. Z., Zhang, B. J., Zhang, H., & Shi, M. F. (2011). Deterioration of Yungang Grottoes: Diagnosis and research. Journal of Cultural Heritage, 12(4), 494–499.

Terms and Expressions

Yungang Grottoes 云岗石窟

The geo-cultural environment 地缘文化环境

Gandhara 键陀罗

Sinicization 汉化

Questions

1.When were the Yungang Grottoes built?

A. 3 century

B. 4 century

C. 6 century

D. 5 century

2. When the Buddha's statue has a distinctly Indian style of decoration?

A. First stage

B. Second stage

C. Third stage

3. The Yungang Grottoes, located on the south side of Mt.Wuzhou, 16 km to the south of Datong City, Shanxi province in China.

A.True

B.False

4. In which province are the Yungang Grottoes located?

A. Zhejiang Province

B. Hunan Province

C. Shanxi Province

D. Jiangsu Province

Answers

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

202270081709 李玮瑶 Li Weiyao 朝鲜语笔译(Korean translation)

Chinese martial arts novels–Taking Mr. Gu Long's works as example

李玮瑶Li Weiyao, 202270081709

Abstract

The martial arts novels are an important type of the old popular novels in China. Most of them take chivalrous men and righteous men as the heroes, describing their unique skills, brave deeds and rebellious acts. The history of Chinese martial arts novels can almost keep pace with the history of Chinese novels, and the unique charm of martial arts novels is different from other literature, making it widely loved and respected by Chinese people. Since the advent of martial arts novels and the emergence of various martial arts works, they have spread rapidly in China, with a high degree of acceptance by readers.

Key Words

Martial arts novels, Gu Long, Martial arts characters

题目

中国武侠小说——以古龙先生的作品为例

摘要

武侠小说是中国旧通俗小说的一种重要类型，多以侠客和义士为主人公，描写他们身怀绝技、见义勇为和叛逆造反行为。中国武侠小说的历史几乎可以与中国小说史同步，而且武侠小说有别于其他文学的独特魅力，使得它广受中国人的喜爱和推崇。自武侠小说的问世及其各种武侠作品的出现以来，其在国内迅速传播，读者认可度接受度极高。

关键词

武侠小说，古龙，武侠人物

Introduction

Gu long is not only a generation of master of Hong Kong and Taiwan's new martial arts novels, but also a prolific writer. He has created more than 70 martial arts novels in his life, totaling more than 10 million words, which has to surprise people with his strong creative power. He was influenced by foreign detective and reasoning novel techniques, combined with the "classical" foundation of traditional martial arts novels, created a characteristic martial arts reasoning novel, and established his own unique style in narrative, language, plot construction and so on. It opens up a new situation for the modern transformation of martial arts novels.

Handsome Siblings

Handsome Siblings is a long martial arts novel created by modern writer and novelist Gu Long. It was first published in Taiwan, China in 1966. The book consists of 127 chapters. It tells the story of the twin brothers Jiang Xiaoyu and Hua Wuque, who were separated by their enemies, the mistresses of the Yi Hua Palace(移花宫), and then grew up to be legendary warriors. Finally, they went through difficulties and solved the mystery. The novel delicately depicts various complex feelings of human beings, tries to dig out the good and evil in the depths of human nature, and praises the true and sincere love, friendship and human feelings of human beings. The whole novel has a grand vision, with up to 100 people appearing, shaping a group of growing and changing character models headed by Jiang Xiaoyu, who are from immature to mature; Even the villains are changing and becoming reasonable. At the same time, the story set in the novel is complicated and confusing. After reading the above, it is very readable to know the following. Handsome Siblings is the first milestone in Gu Long's creation of martial arts novels, and it is also an important work in the history of Chinese martial arts novels.

The Legend of Chu Liuxiang

This book mainly tells the legendary story of Chu Liuxiang and his friends. Through the depiction of "Chu Liuxiang" at different levels, Gu Long expressed his deep exploration of human nature. This pursuit of the essence of human nature is reflected in Chu Liuxiang's elegance, which is a kind of "elegance" that can see through the world after layers of setbacks, tests, struggles, and excitement. It is reflected in Chu Liuxiang's " You can't control everything in a traits' world." but always adhere to the light face of human nature. It is also reflected in Chu Liuxiang's elegant manner of living in the world with lingering fragrance. Gu Long once said in the foreword of New Biography of Chu Liuxiang: Chu Liuxiang's life is really colorful and full of legend. As long as it is about him, it must be full of extraordinary excitement.

The Legend of Lu Xiaofeng

In the early 1970s, Gu Long pursued short and straightforward reasoning and suspense stories in his novel creation. Lu Xiaofeng Series is the epitome of Gu Long's mystery style martial arts novels. In addition to continuing the prodigal characteristics of the hero in Gulong's works, such as drinking and flirtatiousness, in order to distinguish Chu Liuxiang, Gulong makes Lu Xiaofeng's character more humorous, free and unfettered. Although Lu Xiaofeng encounters many dangers in the book, his martial arts are by no means the best in the book, and his enemies are more insidious and vicious than each other, Lu Xiaofeng can always escape all day by virtue of his wit, courage, popularity, charm and even super good luck. He has a bad reputation, but he is very popular. He is dissolute and amorous, but he is popular with women. He seems unconcerned about being afraid of trouble, but in fact, he is nosy and values feelings and justice. This is a wonderful character loved by friends, hated by enemies, and loved and hated by women. "The Legend of Lu Xiaofeng" and "The Legend of Chu Liuxiang" are two famous martial arts masterpieces of Gulong's "Suspense Detective" series.

Conclusion

The modernity of Gu long's martial arts novels is so distinctive, strong and dazzling that it covers up the luster of traditional factors. Gu Long's novels are far away from China's history, geography, culture and folk customs, and increasingly lose the unique classical charm of Chinese martial arts novels, but they are closer to modern people's life, mood, soul and hobbies. It shows that any type of literature, no matter how long its origin is, will change its appearance with the changes of society. Perhaps, the reflection and reflection of modern culture is the special cultural value of this new school of martial arts novels. Although many of these reflections and reflections are one-sided and distorted, even Gu Long's efforts to cater to modern readers' recreation psychology of seeking novelty, change and speed with the richness and flexibility of content and form, as well as the readers' rush to this new school of martial arts novels, can be seen as a reflection of a cultural phenomenon in the era of mass consumption.

References

1.Jin Jiaixn金嘉欣(2015). 试析“楚留香传奇”系列中楚留香形象——论古龙作品中的人性展现[An Analysis of the Image of Chu Liuxiang in the "Legend of Chu Liuxiang" Series -- On the Display of Human Nature in Gu Long's Works].呼伦贝尔学院学报Journal of Hulunbeier College(04):75-77

2.Lu Yu, Tang Lijun路玉，唐丽君.(2022). 中国武侠小说在西方的译介与传播[Translation and dissemination of Chinese martial arts novels in the West].牡丹江教育学院学报Journal of Mudanjiang Institute of Education (04):31-33

3.Ning Zongyi宁宗一(1992). 中国武侠小说鉴赏辞典[Appreciation Dictionary of Chinese Martial Arts Novels].国际文化出版公司International Culture Publishing Company:429-430

4.Zhang Bing张兵(2015). 五百种武侠小说博览[500 kinds of martial arts novels].上海辞书出版社Shanghai Lexicographical Publishing House:842-845

5.Zhang Zhiyan张志岩(2020). 论古龙武侠小说的现代理念与创作实践[On the Modern Concept and Creation Practice of Gu Long's Martial Arts Novels].辽宁大学Liaoning University

6.Zhu Shuangyi朱双一(1989). 古龙武侠小说的现代特征及其文化价值[The Modern Characteristics and Cultural Value of Gu Long's Martial Arts Novels].福建论坛(文史哲版) Fujian Forum (Culture, History and Philosophy Edition)(01):50-54

Terms and Expressions

The martial arts novel武侠小说

Handsome Siblings绝代双骄

The Legend of Chu Liuxiang楚留香传奇

The Legend of Lu Xiaofeng陆小凤传奇

Questions

1.How many novels did Gu Long write？

A.more than 50

B.more than 60

C.more than 70

D.more than 80

2.When did the Handsome Siblings first publish?

A.1946

B.1956

C.1966

D.1976

3.Through the depiction of "Chu Liuxiang" at different levels, Gu Long expressed his deep exploration of what?

A.human nature

B.elegance

C.legend

D.Detective

4.Is Lu Xiaofeng the most powerful character in the book?

A.Yes

B.No

Answers

Correct answers are:

1. C

2. C

3. A

4. B

202270081639 李心田Li Xintian 英语笔译(English translation)

Chinese Traditional Vernacular Dwellings

李心田Li Xintian, 202270081639

Abstract

Since 500 thousand to 400 thousand years ago’s Longgushan Mountain Cave, the first human habitat found in China till now, Chinese traditional vernacular dwellings have experienced a long and splendid development history. This article is designed to give a general description of various traditional vernacular dwellings across the vast land of China.

Key Words

Chinese vernacular dwellings, Beijing courtyard houses, northwestern cave dwellings, Huizhou dwellings, Fujian earthen houses, Mongolian yurt

题目

中国传统民居

摘要

从已发现的中国迄今最早的人类栖息地以来，即四五十万年前的龙骨山岩洞，中国传统民居经历了漫长而又辉煌的发展历程。本文旨在对广袤中国大地上种类各异的中国传统民居做一个简要描述。

关键词

中国传统民居 北京四合院 西北窑洞 徽派建筑 福建土楼 蒙古包

Introduction

Chinese traditional vernacular dwellings refer to the residences of Chinese ancient common people. The external and internal layouts of these buildings are greatly influenced by local natural environment, the doctrines of yin-yang and five elements, patriarchal ideology and so on. They are also closely linked with daily life of people and a manifestation of Chinese civilization. Across the vast land of China developed a variety of traditional vernacular dwellings with their own distinct styles. For example, Beijing courtyard houses (siheyuan), northwestern cave dwellings, Huizhou dwellings, earthen houses of Fujian, the Mongolian yurt, upland dwellings in Sichuan-Chongqing region, Xinjiang’s Aywang, Tibetan stone houses and the bamboo houses of Dai ethnic group in Yunnan. (Cai Yanxin, 2010, 144-165) This passage mainly introduces the first five buildings.

Beijing Courtyard Houses (Siheyuan)

The basic layout of Beijing courtyard houses is the courtyard as the core, external entity and internal emptiness as the principal and an axial symmetry characteristic. The main gate of a courtyard house is located at the southeastern corner of the long and narrow building. Within it, all the rooms are assigned to the members of the family according to seniority with the principal rooms for the seniors and the side rooms for the juniors. While the vacant, spacious courtyard can be used as a convenient and comfortable playground. With the development of a family, one or more courtyards can be easily added behind to make more room for living. (Yang Xianmei, 2021, 122, 124, 126)

Northwestern Cave Dwellings

The formation of northwestern cave dwellings is influenced greatly by local natural environment and history. Located at the center of the Loess Plateau, the earth there is proper to dig and to build cave dwellings. Besides, a cave dwelling is inexpensive and easy to construct, making it a priority of the local common people. According to the main constructing materials, cave dwellings can be classified into stone caves, brick caves and earth caves. What is unique is that in front of a cave dwelling is an arch structure where the door and windows are located. Traditional gate is an important way to showcase family image and social status. Therefore, the dwelling owners tended to pay special emphasis on the construction and decoration of the gate. What’s more, the opening direction of the gate has to be in accordance with the birth day and hour of the male owner. Worth mentioning is that kang, a heatable brick bed is an indispensable part of a cave dwelling as well as the local people, forming a special Kang culture. (Li Yanjun, etc. 2022, 22-30)

Huizhou Dwellings

Huizhou dwellings are popular in the regions of Jiangsu, Zhejiang, Anhui, and Jiangxi. They also employ the layout of a courtyard house but have two floors. (Cai Yanxin, 2010, 144-165) Besides, they are known for their wood, brick and stone carvings and the decorative and undulating high wall (Horsehead Wall) as well. (Wang Xiaohua, 2012, 41-43)

Earthen Houses of Fujian

Fujian earth building is widely used in Wuyi mountain and is known as “the only one on the world, fabulous mountain building model”. The clay-made building looks like a castle seen from outside while is a peaceful and comfortable living space seen from inside. The overall shape of it can be round, square, pentagon, octagon and so on. The center of an earth building is a large yard used for residents to hold various ceremonies. The fan-shaped rooms are densely located at the periphery of the yard. (Zhang Pengcheng, etc. 2011, 3567-3570)

Mongolian Yurt

Mongolian yurt is the traditional home of nomadic people living in the Mongolian steppes. The wooden lattices compose the cylinder-shaped wall and the wooden toon makes the cone-shaped roof. The roof of the Mongolian yurt symbolizes heaven and the center hole of the roof can work as an exit for smoke evacuation as well as indicate time and season, which are two essential signals for nomadic life. At night, the roof is covered with a felt to retain heat and prevent the house from unwanted weather conditions. As to the inner organization, the front door is usually oriented to the south, facing the sun. In the very center of a Mongolian yurt is a stove used for cooking and heating. On the north side is the most honorable place where shrines, altars, photos of ancestors, sacred objects and other religious articles are placed. Then the residents live around the circle wall according to their status, age and genders. (Benoit Mauvieux, etc. 2014, 151-153)

Conclusion

In conclusion, no matter the great distinctions in layout and overall design, the various Chinese traditional vernacular dwellings are all a precious gem of Chinese history and a perfect presentation of Chinese people’s intelligence and wisdom.

References

Cai Yanxin 蔡燕歆. (2010). Chinese Architecture Palaces, Gardens, Temples and Dwellings. Beijing: China Intercontinental Press 五洲传播出版社. Yang Xianmei 杨贤梅. (2021). 中国四合院建筑特色及属性分析 [Analysis of Architectural Features and Attributes of Chinese Quadrangle Courtyards]. 江西建材, 122, 124, 126. Li Yanjun 李琰君. (2022). 陕北榆林地区窑洞民居形态与建筑文化解析 [An Analysis on the Architectural Form and Culture of Cave Dwellingsin Yulin Area of Northern Shaanxi]. 西安建筑科技大学学报( 社会科学版)(41), 22-30. Wang Xiaohua 王小华. (2012). 从徽州文化看徽派建筑 [Dwellings in Huizhou Culture]. 建筑与结构设计, 41-43. Pengcheng Zhang, Kai Luo & Wenbin Liao. (2011). Study on The Material and The Structure of Earth Building in Fujian. Advances in Civil Engineering and Architecture Innovation, 3567-3570. Benoit Mauvieux, Alain Reinberg & Yvan Touitou. (2014). The yurt: A mobile home of nomadic populations dwelling in the Mongolian steppe is still used both as a sun clock and a calendar. Chronobiology International, 151-153.

Terms and Expressions

northwestern cave dwellings西北窑洞 Huizhou dwellings徽派建筑 Fujian Earthen houses福建土楼Mongolian yurt蒙古包 Xinjiang’s Aywang新疆阿旺 birth day and hour生辰八字 kang炕 Horsehead Wall马头墙

Questions

1. What’s the first human habitat found in China till now? . A Longgushan Mountain Cave. B Choukoutien Cave. C Yunnan fossil remains. D Shaanxi Sinanthropus lantienensis site. . 2. What have greatly influenced the external and internal layouts of Chinese traditional vernacular dwellings? . A local natural environment. B the doctrines of yin-yang. C the doctrine of five elements. D patriarchal ideology. . 3. The main gate of a Beijing courtyard house is located in which corner? . A southwest. B southeast. C northeast. D northwest. . 4. Which vernacular dwelling is known as “the only one on the world, fabulous mountain building model”? . A Beijing courtyard houses. B northwestern cave dwellings. C Huizhou dwellings. D Fujian earthen houses. .

Answers

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

202270081691 李彦 Li Yan 英语口译(English interpretation)

Corrupt Customs in Ancient China

李彦 Li Yan, 202270081691

Abstract

Every country has its own corrupt customs, and China is no exception. In ancient China, there were many corrupt customs in society that seriously imprisoned human thought and freedom, and also reflected the backwardness of the old society from the side. This chapter introduces ancient Chinese corrupt customs such as foot-binding, child brides, ghost weddings and the social harm brought by these corrupt customs.

Key Words

Corrupt customs, ancient china, influence

Foot-binding

It is also known as the folklore of foot-binding. Since the Song Dynasty, when feudalism flourished in China, women began to live deep in their chambers, and so many traditional customs began to proliferate. Su Dongpo has a poem called “The double feet are stuck side by side, and it is difficult to tell how delicate they are, they must be seen from the palm of the hand”. (Chen Mingdi 2022, 80) Later on, Qin Shaoyou has a poem that reads, “The shoes on my feet are four inches long”. It is clear that in the mid-Song period, small feet had become an expression of the morbid aesthetic of the upper classes. It was probably from this period that foot-binding began to spread to the people, but this took some time, and until the end of the Northern Song Dynasty, foot-binding women were still a social minority. In other words, it was not until the middle and end of the reign of Emperor Huizong of the Song Dynasty that there were small-footed shoe shops in Bianjing. The foot-binding custom became widespread, naturally, in the Southern Song Dynasty, when the theory of Cheng Ying Zhu Xi was widely disseminated, and with the aesthetic changes in society, the foot-binding of women became a feudal custom accepted and followed by society at large. (Liu Yuting, Jiang Yanglin, Wu Huimin, He Biao 2021, 204) A large number of bow shoes were unearthed during the Southern Song Dynasty, generally around fourteen centimetres long and five centimetres wide. In a large number of folk paintings from the Southern Song Dynasty, the feet of women are mostly small, so it is clear that foot binding was widely practised. During the Yuan Dynasty, as foot-binding continued to develop, the view that it was shameful not to wrap one's feet began to emerge, resulting in the Ming Dynasty, when foot-binding became a bad habit that women had to follow, and all sectors of society, regardless of respectability, took small feet as beautiful, and the saying “three inch golden lotus” took root in people’s hearts. When the Qing dynasty was first established, the Manchu dynasty explicitly forbade foot-binding for women, but as it was difficult to reverse the long-standing folklore and the social trend was bound by the science, it was not until the late Qing dynasty, with the influx of Western ideas, that the foot-binding trend was lifted among the upper classes and intellectuals. However, this was a long process and it took decades to completely reverse the morbid folk aesthetic. In the early years of the Republic of China, Sun Yat-sen also explicitly banned foot-binding, but with little success among the people.

Child Brides

Child brides were girls raised by their in-laws and married when they reached adulthood. China has a long history of child brides. As a result of the development of productive forces, men gradually became dominant in production and took control of social wealth. The “child bride” can be considered a derivative of this phenomenon. Child brides were very popular in ancient times, when society was poor and backward, and the production level of the people was particularly low, and many could not even ensure normal food, clothing and housing. In order to provide for the normal life of the family, many poor families sold their girls to large families, or to those richer than themselves, in exchange for food. (Pan Jun 2021, 107) Because of the ancient practice of monogamy and multiple concubinage, the man who took a child bride as a concubine was able to take a wife when she became an adult, and for this reason child brides became a normal part of life for the wealthier families in ancient society. There were also poor families who could not afford to marry and would buy child brides for their sons, often choosing to buy the daughters of poorer families so that in the future they would not have to spend money on banquets or bride price for their in-laws. These child brides were abandoned at an early age and forced to leave their parents, but to be honest it was not entirely without its benefits, at least they did not have to freeze and starve in their original homes. (Zhu Xiaohui 2021) When they are bought, they become a member of someone else's family after signing a contract and are at the disposal of their in-laws. Of course, there are two kinds of treatment after being sold. If they are sold to an ordinary family, the family has an additional mouth to feed, and they have to behave like servants, not only doing household chores all day long, but also taking care of their young husbands, and at the age of eight or nine they have to get up every morning and cook for the family.

Ghost Marriage

Ghost marriages are for people who have died to find a spouse. Some young boys and girls die before they are married. At that time, the old people believe that if the marriage is not consummated for him or her, his or her ghost will be haunted and make the family uncomfortable. Therefore, it was necessary to hold a marriage ceremony for them, and finally bury them together as husband and wife, with the bones being buried together. It is also important to avoid the appearance of a lonely grave in the grave of both the man and the woman. In the old days, people were superstitious about the so-called “feng shui”（风水） of graveyards, believing that the presence of a lonely grave would affect the prosperity of the family's future generations. (Su Xiao 2021) At that time, some "feng shui masters" (the ancient name for “geomancy”) tried their best to encourage this kind of marriage in order to make a few more dollars. These marriages usually took place in the homes of noblemen or wealthy families, while poor families generally did not engage in such activities. The marriage has been practised since the pre-Qin period. They were banned because they were a drain on society and were meaningless. The Rites of Zhou says: "It is forbidden to move the funeral and marry the dead." During the Song dynasty, the most prevalent marriage was underworld. According to Kang Youzhi’s “Yesterday’s Dream”, where unmarried men and women died, their parents must entrust “ghost matchmakers” to talk about marriage, and then divination, divination in the allowed marriage, each for the ghost to make the underworld clothes, held a joint marriage ceremony, the male and female and bones buried together. In the Qing Dynasty, this custom of women being buried together was still prevalent as the concept of chastity was strengthened. It was not until the late Qing dynasty that feudal rituals faded under the impact of Western spiritual civilization. In the late Ming and early Qing dynasties, in Beijing and Tianjin, there were still remnants of the custom of ghost marriages, and individual families held “happy events” where the dead were married to the dead, called “bone and corpse”, and men and women were in-laws, called “bone and corpse relatives”. (Ying Yue 2021, 59) The man and the woman are inseparable, called “bone and corpse marriage”. In the early years, the wedding ceremony was mostly held at night. Sometimes, when people were sleeping peacefully, they were suddenly woken up by drums and music in the streets and alleys. A paper palanquin is carried, with a single drum, a single horn and a single suona playing in front of it. Some do not use this form, but still use the eight-legged palanquin, with a full share of golden lantern deacon, and originally only a picture of a woman was married.

Conclusion

A closer look at foot binding, child brides and ghost marriage. All three of the corrupt customs introduced in this section are closely related to Chinese women and all are bound to women in some way. As the old Chinese society was characterised by a strong belief in the superiority of men over women, women were seen as subordinate to men, and as a result, most of these practices were disrespectful to women and caused irreversible damage to their bodies and minds. Because of space constraints, there are many other corrupt customs that cannot be cited, so I have only listed a few that I think are representative. In short, we should fight for women's legal rights, make men and women equal, and let the corrupt customs that are no longer in line with the progress and development of the times completely disappear from China.

References

[1]陈鸣镝.论冯骥才《三寸金莲》中的缠足恶俗[J].名作欣赏,2022(17):80-82. [2]刘雨婷,蒋杨林,吴慧民,何标.缠足对女性足部形态的影响研究[J].当代体育科技,2021,11(35):204-206+211.DOI:10.16655/j.cnki.2095-2813.2103-1579-9727. [3]潘珺.从童养媳视角出发看女性对自由追求[J].芒种,2022(11):107-109. [4]朱小慧. 清代童养媳法律地位研究[D].西南政法大学,2021.DOI:10.27422/d.cnki.gxzfu.2021.001643. [5]苏晓. 配冥婚中的规范与秩序[D].西南政法大学,2021.DOI:10.27422/d.cnki.gxzfu.2021.001199. [6]应悦.论冥婚现象的刑法规制[J].西部学刊,2021(11):59-62.DOI:10.16721/j.cnki.cn61-1487/c.2021.11.017.

Terms and Expressions

Foot-binding缠足 Three inch golden lotus三寸金莲 bow shoes弓鞋 Child bride 童养媳 Ghost marriage冥婚 The Rites of Zhou 《周礼》 Yesterday's Dream 《昨梦录》 ghost matchmakers 鬼媒人 bone and corpse marriage 尸骨亲 Single-drum 单鼓 Single horn 单号 Single suona 单唢呐

Questions

1.“The three-inch golden lotus refers to what corrupt customs in ancient China?”

A. Pawing wife  B. Child brides  C. Foot-binding  D. Ghost marriage

2. when was foot-binding banned?

A. During the Southern Song Dynasty              B. During the Qing Dynasty           
C. During the early years of the Republic        D. After the liberation of New China

3. What does a child bride mean?

A. A girl who was raised by her in-laws and married when she reached adulthood 
B. Anormal marriage when she reached adulthood 
C. A wedding after death 
D. A marriage arranged by her parents

4. From what period of time did the marriage of ghost marriage to appear?

A. In the Qing Dynasty B. In the Ming Dynasty C. In the pre-Qin Dynasty D. In the Republic of China

Answers

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

202270081640 李梓玉 Li Ziyu 英语笔译(English translation)

Introduction to the Lantingji Xu

李梓玉 Li Ziyu, 202270081640

Abstract

This chapter discusses the famous calligrapher Wang Xizhi's masterpiece, the Lantingji Xu. The author mainly introduces the origins as well as the calligraphic and literary studies of the Lantingji Xu, which is helpful in understanding the "Lanting culture" of China.

Key Words

Lantingji Xu; Wang Xizhi; Calligraphy; Literary

题目

《兰亭集序》简介

摘要

本章讨论著名书法家王羲之的代表作《兰亭集序》。作者主要介绍了《兰亭集序》的来历以及对其的书法和文学研究，有助于读者了解中国的“兰亭”文化。

关键词

兰亭集序；王羲之；书法；文学

Introduction

The Lantingji Xu, also known as the Lanting Xu, is written in Chinese characters as "兰亭集序 / 兰亭序". The character "Lanting" or "兰亭" refers to a pavilion called "Orchid", "ji" or "集" means "collection of poems", and "Xu" or "序" means "preface". It is a work of both calligraphy and literature by Wang Xizhi, a famous calligrapher and writer during the Eastern Jin Dynasty of China. The Lantingji Xu is of great importance in Chinese literature, and its manuscript is widely regarded as "the best running-style manuscript in the history of Chinese calligraphy". Although its original manuscript has long been lost, the study of it has gone far beyond the field of calligraphy and has gradually developed into an independent discipline "lantingology" over the past 1,600 plus years; it has long been an important part of China's traditional history and culture. (He Laisheng 2015, 3)

the Origin of the Lantingji Xu

The Lantingji Xu, meaning "a preface to the poems collected from the Orchid Pavilion", was composed by Wang Xizhi at a gathering known as the "winding stream party" or the "Liushang Qushui (Chinese: 流觞曲水)". According to Wikipedia, "a winding stream party is an old Chinese custom in which the participants wait by a winding stream and compose poems before their cups full of rice wine float down to reach them." ("Winding stream party" 2022, para. 1) It was first popularised and recorded in Wang's Langtingji Xu.

On the 3rd of March in the ninth year of the period Yonghe of the Emperor Mu's reign (353 AD), Wang Xizhi and 42 celebrities and scholars gathered at the Orchid Pavilion on Lanzhu Mountain to celebrate the Festival of Xi (Chinese: 修禊). They drank wine and wrote poems as they enjoyed the view, expressing their feelings. 11 of them, including Wang Xizhi and Xie An, wrote two poems each, and 15 of them, including Xi Tan, wrote one poem each, making 37 poems in total. (Chen Bi 2009, (03) 127-130) These poems were compiled into the Lanting Collection, which is also known as the "Lantingji (Chinese: 兰亭集)". Wang was so pleased that he wrote a preface to this collection with a weasel-whisker brush pen, that is, the Lantingji Xu, to recount the story and to express what he had though about his life after this hard-won and transitory happiness.

Calligraphic Study of the Lantingji Xu

It is generally believed that the original manuscript of the Lantingji Xu was written by Wang Xizhi in the state of inebriation. Although Wang has long been acclaimed as the "Sage of Calligraphy" in China, when he tried to rewrite the it after he had sobered up, he was no longer able to duplicate it or to create a new one that could match its sublime beauty. (Lai Tianchang 1973, 57) Nevertheless, as mentioned earlier, the Lantingji Xu is widely regarded as "the best running-style manuscript in the history of Chinese calligraphy".

Unfortunately, its original manuscript has been lost, and most manuscripts studied today are produced by famous calligraphers of the Tang dynasty who have tried to copy it. Among these works there are still some great ones, such as the version by Feng Chengsu, known as the "Shenlong version (Chinese: 神龙本)". It is said to be the closet to the original one, because it was done by imitating the original one in a stroke-by-stroke manner, and is considered to be a more suitable version for calligraphy research and learning. However, some calligraphers, such as Huang Tingjian, did not agree with the opinion that people should write the Lantingji Xu exactly as the original work and treat it as an absolute standard of beauty. Therefore, they preferred the version by Ouyang Xun, known as the "Dingwu Version (Chinese: 定武本)". (Ma Yiheng 2020, (15) 126-127) In addition to these two, the "Yellow Silk Version (Chinese: 黄绢本)" by Chu Suiliang and the "Yu Lin Version (Chinese: 虞临本)" by Yu Shinan are also among the most widely praised manuscripts of the Lantingji Xu.

Literary Study of the Lantingji Xu

Owing to the frequent use of regular lines arranged in couplets, the Lantingji Xu is regarded as a piece of parallel prose (Chinese: 骈文), but one that is very special compared to other prose of this text type. Most parallel prose are generally criticised for being overly ornate at the expense of content and prioritised flowery diction over its clarity and precision. (Martin 2022, 167) However, the wording of the Lantingji Xu is considered to be simple and natural, the way the author narrates this unique cultural event and expresses his emotions is straightforward, and his views on life and death are expressed clearly. This was a rarity in China during the Eastern Jin Dynasty when parallel prose were prevalent. (Jiang Cun 2017, (09) 38) At that time parallel prose was prevalent, whereas Wang Xizhi attempted to combine it with the argumentative essay and the narrative essay.

The full text of the Lantingji Xu contains 324 words. Due to the word limit, I will only present it in the appendix of this paper, with a translation by Luo Jingguo, a renowned professor and translator at Peking University.

Conclusion

The Lantingji Xu by Wang Xizhi is both an outstanding work of calligraphy and one of the finest literary works in ancient China. The story about its creation and manuscripts gives it a touch of legend, and its literary and aesthetic merit will stimulate further discussion of it.

Appendix: the Origin Text and Translation of the Lantingji Xu

永和九年，岁在癸丑，暮春之初，会于会稽山阴之兰亭，修禊事也。群贤毕至，少长咸集。此地有崇山峻岭，茂林修竹；又有清流激湍，映带左右，引以为流觞曲水，列坐其次。虽无丝竹管弦之盛，一觞一咏，亦足以畅叙幽情。 At the beginning of the late spring in the ninth year of Yonghe, that is, the year of Guichou according to the lunar calendar, a group of learned scholars, old and young, are gathered at the Orchid Pavilion in the Shanyin County of Kuaiji Prefecture to celebrate the festival of Xi. Here are high mountains and lofty ridges which are overgrown with tall bamboo groves and dense forests. A clear stream with a rapidly running current that winds like a belt, shining in the bright sun, is ideal for floating wine vessels. We sit by the water in proper order, sipping wine and composing poems. Though lacking musical accompaniment, each of us is inclined to pour forth his innermost feelings.

是日也，天朗气清，惠风和畅，仰观宇宙之大，俯察品类之盛，所以游目骋怀，足以极视听之娱，信可乐也。 It is a fine day. The sky is clear and the breeze is gentle. Looking upward, we see the great expanse of the universe. Looking downward, we see the great variety of living things. Then we look around as far as the eyes can see and feel elated, enjoying ourselves to the utmost both visually and aurally. What a delightful experience it is!

夫人之相与，俯仰一世，或取诸怀抱，悟言一室之内；或因寄所托，放浪形骸之外。虽趣舍万殊，静躁不同，当其欣于所遇，暂得于己，怏然自足，不知老之将至。及其所之既倦，情随事迁，感慨系之矣。向之所欣，俯仰之间，已为陈迹，犹不能不以之兴怀。况修短随化，终期于尽。古人云：“死生亦大矣。”岂不痛哉！ When friends get together, time flies as quickly as if a lifetime were spent in the twinkling of an eye. Some engage in intimate conversations in the room, baring their hearts to each other, others identify themselves with what they like and abandon themselves to unrestrained joy. Though people may differ in their choices or temperaments, they invariably find temporary contentment, when they come upon something that delights them. They are so happy that they even forget they will be old soon. However, one's taste changes and soon one is bored with what one once liked. Then one cannot help but sign deeply with emotion. It saddens me to think that the happiness we are enjoying at this moment will be a bygone thing at another moment, not to mention that we are subject to the natural law and that we will eventually perish. The wise man in ancient times said, "The problem of life and death is a matter of vital importance." Isn't it depressing to think of that?

每览昔人兴感之由，若合一契，未尝不临文嗟悼，不能喻之于怀。固知一死生为虚诞，齐彭殇为妄作。后之视今，亦犹今之视昔。悲夫！故列叙时人，录其所述，虽世殊事异，所以兴怀，其致一也。后之览者，亦将有感于斯文。 I have noticed whatever stirred up the emotions and feelings in the ancients also calls forth the same emotions and feelings in me, as if the ancients and I were the two halves of a deed. I have been perplexed as to why the writings of the ancients always make me sign with grief, though I know that it is absurd to identify life with death and long life with early death. Alas! Our descendants will look upon us just as we look upon our forefathers. So I am listing the names of the people present at this gathering and the poems they have composed. Though times will change and things will be different in the future, the cause of their emotions and feelings will be the same as ours. I hope future readers would empathize with this writing of mine.

The original text is extratced from the book of Wu Chucai and Wu Diaohou in 2009, pages 366-367, and the translation is from the book of Luo Jinguo in 2005, pages 15-17

References

1.Chen Bi 陈碧. (2009). 山水之乐 死生之悲——王羲之《兰亭序》思想探析 [The Joy of Landscape and the Sorrow of Death and Life - An Exploration of the Thought of Wang Xizhi's Lanting Xu]. 湖北社会科学 Wuhan: Hubei Social Sciences (03) 127-130.

2.He Laisheng 何来胜. (2016). 《兰亭序》及其书法文化意义 [The Lanting Xu and its Calligraphic and Cultural Significance]. 中国美术学院 Hangzhou: China Academy of Art, unpublished PhD dissertation.

3.Jiang Cun 江村. (2017). 《兰亭集序》的情韵、文采、书艺之美 [The Emotional, Literary and Calligraphic Beauty of The Lantingji Xu]. 美术教育研究 Hefei: Art Education Research (09) 38.

4.Lai Tianchang. (1973). Chinese Calligraphy: Its Mystic Beauty. Hong Kong: Swindon Book Company.

5.Luo Jinguo 罗经国. (2005). 古文观止精选（英汉对照） [A Selection of Classical Chinese Essays from Guwen Guanzhi with the Original Texts and Notes]. 外语教学与研究出版社 Beijing: Foreign Language Teaching and Research Press.

6.Ma Yiheng 马一恒. (2020). 论高等书法教育中碑帖版本的选择问题——以《兰亭序》为例 [On the Selection of Tablet Versions in Higher Education in Calligraphy - Taking the Lanting Xu as an Example]. 美术教育研究 Hefei: Art Education Research (15) 126-127.

7.Martin Woesler. (2022). Chinese language and culture. Bochum: European University Press

8.Winding Stream Party. (2022, May 11). In Wikipedia, the free encyclopedia. Retrieved December 29, 2022, from https://en.wikipedia.org/wiki/Winding_stream_party

9.Wu Chucai and Wu Diaohou 吴楚材，吴调侯. (2009). 古文观止译注（上中下） [Guwen Guuanzhi: Translated and Annotated Edition]. 上海古籍出版社 Shanghai: Shanghai Classics Publishing House.

Terms and Expressions

The Lanting Collection 兰亭集

The Lantingji Xu 兰亭集序/兰亭序

The Lanthingology 兰亭学

Wang Xizhi 王羲之

The Sage of Calligraphy 书圣

The Best Running-Style Manuscript in the History of Chinese Calligraphy 天下第一行书

The Winding Stream Party 流觞曲水

Parallel Prose 骈文

Questions

1. Which existing manuscript is believed to be the closest to the original manuscript of the Lantingji Xu?

A.The Yellow Silk Version

B.The Shenglong Version

C.The Yu Lin Version

D.The Dingwu Version

2. Which of the following conditions should be met when people are required to write a poem at a winding stream party?

A.When they have finished one cup of rice wine

B.When their cups float down to reach them

C.When their cups were full of rice wine

D.When the host placed the cup in front of them

3. Which of the following script styles were not mainly used by Wang Xizhi in the Lantingji Xu?

A.Sloppy script

B.Running script

C.Standard script

D.Small seal script

4. What text types did Wang Xizhi try to combine with parallel prose?

A.Expository text

B.Narrative text

C.Literature

D.Argumentative text

Answers

Correct answers are:

1. A

2. BC

3. ACD

4. BD

202270081692 梁昕璐 Liang Xinlu 英语口译(English interpretation)

Chinese Traditional Philosophy Thought from Yi-ology

梁昕璐 Liang Xinlu, 202270081692

Abstract

 I Ching enjoys a very high status in the history of Chinese and world civilization and is the masterpiece of ancient Chinese philosophy. From its formation to the present day, I Ching has had a significant impact on Chinese society. For example, the idea of the unity of heaven and man is one of the classical I Ching ideas. This paper focuses on the Chinese way of thinking and the worldview of Yi. It mainly includes the unity of heaven and man, the opposition of Yin and Yang, the relationship of the five elements, and the view of birth and rebirth.

Key Words

Yi-ology, philosophy,  I Ching

Introduction

 Yi -ology originates from the study of the I Ching, or Yi Studies for short. It is a philosophical study of the laws of operation of all things and their interrelationships under the guidance of the academic thought of the correspondence between heaven and man. Since Confucius praised Yi, it has been regarded by the Confucian school as the sacred text of Confucianism and the first of the Six Classics. These philosophical ideas provide a powerful ideological weapon for us to solve the three contradictions faced by human beings, namely, the contradiction between man and nature, man and society, and man and himself. 

The Opposition of Yin and Yang

The original concept of Yin and Yang was very simple and primitive which is basically what people heard and saw. For example, something would be regarded as Yin if it deviates from the sun, and Yang when it is the opposite. Later, with the gradual deepening of people's understanding of nature, the meaning of Yin and Yang was widely expanded to include left and right, up and down, inside and outside, cold and warm, hot and cold, and quiet and restless, etc. 

The Unity of Heaven and Man

The main reason we use heaven and man to represent the contradictions in all things is that, if there is no man, all contradictory movements cannot be detected; if there is no heaven, all contradictory movements lose their carrier; only man can use the contradictions in all things; only heaven can give man the resources to use the contradictions. In short, using heaven and man as the representatives of the contradictory movements of the universe, we can most thoroughly express the original appearance and function of the changes of heaven and earth.

The Five Elements Relationship

The five elements refer to the ancient people dividing the universe into five kinds of things, that is, into five categories of wood, fire, earth, gold, and water, and call them "five elements". The essence of the five elements doctrine is that the world is made of wood, fire, earth, gold, and water, the five most basic physical characteristics. Thus these five elements of constant movement and interaction lead to the development of various things and phenomena in nature. Gold - metal Wood - plants Water - Liquid Fire - heat Earth - land

Extremes Meet

The concept of change and development is a fundamental idea that runs through the I Ching. I Ching believes that things do not show significant signs of change at the beginning, but continue to develop profoundly and dramatically, and that development beyond the final stage of its appropriate development brings the opposite result. For example, Trigram Qian is about the development of things from low to high.

The view of birth and rebirth

The spirit of birth and rebirth is the fundamental spirit of the I Ching. To be born is to change constantly, and new things appear constantly. Specifically, it has three meanings: first, it means born again and again, meaning everything is continuously happening like time; second, it is there and again, meaning everything is colorful like space; third, it is new and new meaning everything is ever-changing like different varieties. Liu Yuxi, a great poet of the Tang Dynasty, said: "The body is the body with no rest, and the road is the road with the new day. Mr. Zhang Danian believes that birth is creation, transforms the traditional Yi view of the day into a view of creation, and proposes a new philosophical pursuit of knowing the origin, meaning the root of all things, and reaching the goal, meaning the realm of perfection, which integrates creation into the genes of traditional Chinese culture and further elevates the connotation of Chinese culture.

Conclusion

The idea of Yi Studies runs through ancient and modern times, and both ancient and modern people have learned and practiced Yi Studies ideas in a subtle way. This is undoubtedly the essence of Chinese culture and has full significance in guiding practice.

Terms and Expressions

I Ching 《易经》 the unity of heaven and man 天人合一 the opposition of Yin and Yang,  the five elements 五行 the view of birth and rebirth 生生不息观 Extreme meet 物极必反 knowing the origin知本 reaching the goal达至 Trigram Qian 乾卦 Gold 金 Wood 木 Water水 Fire 火 Earth土

Questions

1. When did I Ching become the sacred text of Confucianism and the first of the Six Classics. ? A. Since Confucius had praised it. B. Since the emperor of the Han dynasty had noticed it. C. Since the 6 classics of Confucianism had been founded.     2. What energy or elements does the earth from the five basic elements picture? A.metal B. plants C. liquid D.heat   3. Who believes that birth is creation? A.Zhang Danian. B.Liu Yuxi. C. Confucius. D. Ying Zheng.

Answers

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

202270081641 廖璐佳 Liao Lujia 英语笔译(English translation)

Chinese Rural Education

廖璐佳Liao Lujia,201826904035

With the reform and economic development of China’s rural areas, rural education has undergone tremendous changes. However, in the process of economic transformation, China’s rural education development is facing serious challenges. Children in poor areas have difficulties in attending school; the dropout rate of rural primary and secondary schools is high, the gap between urban and rural education is yawning and investment in rural education is insufficient, all of which plague the sound development of Chinese rural education.

Key words

Chinese Rural Education;Urban-rural Gap

题目

中国农村教育

摘要

随着中国农村改革和经济的发展，农村教育发生了巨大变化。然而，在经济转型过程中，中国农村教育发展面临着严峻挑战。贫困地区儿童上学困难，农村中小学辍学率较高，城乡教育差距和农村教育投入不足等问题困扰着中国农村教育的健康发展。

关键词

中国农村教育；城乡差距

Introduction

In the 19th Session of National Congress of the Communist Party of China, suggestions were proposed that we should implement the strategy of revitalizing the countryside and that priority should be given to the development of education and to promote the integrated development of urban and rural compulsory education, especially the importance of rural compulsory education. It means rural education is a big thing and it is a concern for the Party and the people. Rural education aims to spread knowledge and shape civilized countryside, and is the fundamental way to stop the intergenerational transmission of poverty and help rural areas get out of poverty and become rich. However, there are still many problems in Chinese rural education. Hu Pingping (2021:3-4) points out that the existing problems of rural education in China are: insufficient comprehensive quality training for rural students, low increase in rural education funding and resources, serious teacher mobility from rural schools, and loss of high-quality students.

Insufficient Comprehensive Quality Training for Rural Students

The connotation of comprehensive education is that education is an inalienable right for all students, and it promotes students’ all-round development, and focuses on cultivating the spirit of innovation and practical ability. But in the practice of comprehensive education in rural areas, many schools emphasize the concept that rural education is about national college entrance examination (Gao Kao), about getting out of the mountains, and that Gao Kao is the only way for rural students to get rid of the status quo in poor areas. In the current situation of education in China, rural students are in greater need of comprehensive quality, because they are born in a more deprived environment than in urban areas. Many rural students have some very typical shortcomings, such as fear of expression and low self-esteem, lack of knowledge about health and hygiene, cooperation skills, and leadership skills. Teaching rural students to apply their knowledge and problem-solving skills is the real goal of education.

Low Increase in Rural Education Funding and Resources

Due to the low level of urbanization, more than 60 percent of China’s population live in rural areas. In 2001, the number of students in rural elementary school accounted for 68.6 percent of the number of students in elementary school nationwide, and the number of students in rural junior high schools accounted for 48.5 percent of the number of students in junior high schools nationwide. Over the same period, the average cost per student in rural elementary school was 3,604 yuan in Shanghai, which was the highest, and 472 yuan in Henan, which was the lowest; the average cost per student in rural junior high schools was 4,047 yuan in Shanghai, which is the highest, and 604 yuan in Guizhou, which is the lowest (Wang Dewen, 2003).

Serious Teacher Mobility from Rural Schools

For the mobility or attrition of teachers, foreign scholars often use some concepts, which include teacher turnover (Grissmer,D.,&Kirby,S.,1997,99(1):45-56), teaching mobility (teacher migration) or teacher attrition (Luekens,M.T.,Lyter,D.M.,&Fox,E.E.,2000). For a long time, the main reasons for the massive attrition of rural teachers in China are as follows: First, the influence of traditional cultural concepts. For a long time, the overall status of teachers in China is not high, and the community has questions about the nature of teachers’ work, especially the survival of rural primary and secondary school teachers is not good, and their political status is not high. Second, the reward and evaluation system is inadequate. Rural teachers' life and work are very stressful and there is no good channel to relieve them, coupled with the fact that various communication and evaluation mechanisms are rigid, single, and do not reflect the people-oriented thinking, which results in teachers' low motivation, and their disproportionate efforts and rewards (Su Pengju et al., 2022).

Solutions to Chinese rural education

1.We should pay attention to the cultivation of the comprehensive quality. In addition to learning activities such as training, education, communication settings, it is important to note these activities on the form, content innovation, which can be modeled on the practice by taking “tutorial system”, case teaching, the expert guidance of admissions related ability literacy such as public relations ability, file processing ability training, ability of data analysis, etc (Yichen Yang,2022:108).

2.We should improve the fiscal and taxation system and strengthen the legal system to guarantee national investment in compulsory education in rural areas. The salaries of rural primary and secondary school teachers are shared by the central government, provinces, municipalities and counties, and are managed by the counties in order to reduce the financial burden on townships.

3.Using Maslow’s theory of motivation, teachers need to be well motivated and motivation is a prominent key in learning because its impulses the teaching (Akumawah Solange Lum,2020:68). We should reform the hiring system and teacher salary system of rural education by establishing a teacher hiring system and a teaching quality monitoring mechanism.

Conclusion

Education is designed to act as a slipway, launching students into the wider world in the expectation that the currents will guide them into a job. But access to education is shockingly uneven, with a vast gulf of quality between urban and rural ones. Thus, the analysis of Chinese rural education is important, which can help students in Chinese rural areas have access to quality education and have a promising future.

References

[1]Akumawah Solange Lum.A Study on the Factors Affecting the Professional Development of Public Secondary School Teachers in Rural Areas in Cameroon.2020.浙江师范大学,MA thesis.

[2]Grissmer,D.,&Kirby,S.Teacher turnover and teacher quality.Teachers College Record.1997,99(1) : 45-56．

[3]Hu Pingping胡平平."中国农村教育质量现状与建议". [The Current Situation and Suggestions of Education Quality in Chinese Rural Areas]中国教育财政政策咨询报告补充版（2015-2019）.Ed.北京大学中国教育财政科学研究所. , 2021, 1098-1099.

[4]Luekens,M.T.,Lyter,D.M.,& Fox,E. E. Teacher attrition and mobility: Results from the Teacher Follow-up Survey,2000-02(NCES 20040301).Washington,DC:U.S.Department of Education,National Center for Education Statistics.

[5]Su Pengju, Zhang Bin, Wang Haifu苏鹏举,张斌,王海福.新时期我国农村师资流动及流失问题研究[Research on the Flow and Loss of Rural teachers in China in the New Era][J].黑龙江教师发展学院学报,2020,39(07):29-33.

[6]Wang Dewen王德文.中国农村义务教育:现状、问题和出路[Chinese Compulsory Education in Rural Areas: Current Situation, Problems and Solutions][J].中国农村经济,2003(11):4-11.

[7]Yichen Yang. How to Integrate the Comprehensive Quality Evaluation of Senior High Schools with the College Entrance Examination in China-Localization research of Comprehensive Quality Evaluation in Senior High Schools from the Perspective of Sino-American Comparison[J]. Journal of Educational Research and Policies, 2022, 4(7).

Terms and Expressions

urban-rural gap 城乡差距

comprehensive quality 素质教育

teacher turnover 教师离职

teacher mobility 教师流动

teacher migration 教师移民

teacher attrition 教师流失

Questions

1.What’s the problems Chinese rural education faces?(multiple choice)

A.insufficient comprehensive quality training

B.low increase in rural education funding and resources

C.serious teacher mobility from rural schools

D.loss of high-quality students

2.How do foreign scholars describe the phenomenon of teacher mobility?(multiple choice)

A.teacher turnover

B.teacher mobility

C.teacher attrition

D.teacher leaver

3.What’s the connotation of comprehensive education?(multiple choice)

A.Comprehensive education is an inalienable right for all students.

B.Comprehensive education promotes students’ all-round development.

C.Comprehensive education focuses on cultivating the spirit of innovation and practical ability.

D.Comprehensive education brings students happiness.

4.What’s the function of rural education?(multiple choice)

A.bridging the gap between students in urban and rural areas

B.spreading knowledge

C.shaping civilized countryside

D.improving our country

Answers

Correct answers are:

1.ABCD

2.ABC

3.ABC

4.BC

202270081642 刘丛领 Liu Congling 英语笔译(English translation)

Chinese Superstition in Numerals

刘丛领Liu Congling, 202270081642

Abstract

Chinese people have been superstitious about numerals since ancient times. Some numbers are believed by some to be auspicious or inauspicious based on the Chinese word that the number sounds similar to. Even now Chinese people living in socialist China which means that most of them are nominally atheists still take a rateher traditional outlook on numbers and will try their best to choose the best number for the purpose of good luck.

Key Words

Chinese Superstition, Numerals

introduction

Superstition in numerals are a rather common phenomenon all over the world. For example, people in Christian culture detest the number 13 and 666, viewing them as the signs of the devils. However, in China, the number 666 is a good sign for most people, for which some even spend loads of money on a car plate with such a number. To have a better understanding of Chinese cultures requires a holistic acquaintance with the connotation of Chinese numerals.

Zero

The number 0 (零, pinyin: líng) is the beginning of all things and is generally considered a good number, because it sounds like 良 (pinyin: liáng), which means 'good'.

One

The number 1 (一, pinyin: yī) is neither auspicious nor inauspicious. It is a number given to winners to indicate the first place. But it can also symbolize loneliness or being single. For example: November 11 is the Singles' Day in China, as the date has four ‘1’ which stand for singles.

Two

The number 2 (二,  pinyin: èr ) is most often considered a good number in Chinese culture. There is a Chinese saying: "good things come in pairs". It is common to repeat characters in product brand names, such as the character 喜 (pinyin: xǐ), can be repeated to form the character 囍 (pinyin: shuāng xǐ).

Three

The number 3 (三, pinyin: sān) sounds like 生 (pinyin: shēng), which means "to live" or "life" so it's considered a good number. It's significant since it is one of three important stages in a person's life (birth, marriage, and death). On the other hand, number 3 (三,pinyin: sān) sounds like 散 (pinyin: sàn) which means "to split" or "to separate" or "to part ways" or "to break up with" so it is a bad number too.

Four

The number 4 (四, pinyin: sì; ) is considered an unlucky number in Chinese because it is nearly homophonous to the word "death" (死 pinyin: sǐ). Thus, some buildings in East Asia omit floors and room numbers containing 4, similar to the Western practice of some buildings not having a 13th floor because 13 is considered unlucky. Where East Asian and Western cultures blend, such as in Hong Kong, it is possible in some buildings that the thirteenth floor along with all the floors with 4s to be omitted. Thus a building whose top floor is numbered 100 would in fact have just eighty one floors. [1]

Five

The number 5 (五, pinyin: wǔ) sounds like "me" in Mandarin (吾, pinyin: wú) 53 (pinyin: wǔ sān) sounds like "my life" in Mandarin (吾生, wú shēng) 54 (pinyin: wǔ sì) sounds like "my death" in Mandarin (吾死, wú sǐ) 58 (pinyin: wǔ bā) sounds like "me prosper" in Mandarin (吾发, pinyin: wǔ fā) Five is also associated with the five elements (Water, Fire, Earth, Wood, and Metal) in Chinese philosophy, and in turn was historically associated with the Emperor of China. For example, the Tiananmen gate, being the main thoroughfare to the Forbidden City, has five arches.[2]

Six

The number 6 (六, pinyin: liù) in Mandarin sounds like "slick" or "smooth" (溜, pinyin: liū), which means that things will be done successfully. Therefore 6 is considered a good number for business.

Seven

The number 7 (七, pinyin: qī) in Mandarin sounds like "even" in Mandarin (齐, pinyin: qí), so it is a good number for relationships. It also sounds like "arise" (起, pinyin: qǐ) and "life essence" (气, pinyin: qì) in Mandarin. Seven can also be considered an unlucky number since the 7th month (July) is a "ghost month". It also sounds like "to deceive" (欺, pinyin: qī) in Mandarin.

Eight

The number 8 (八, pinyin: bā) sounds like "發" (pinyin: fā； 'to prosper'). There is also a visual resemblance between 88 and 囍 (pinyin: shuāng xǐ； 'double joy'), a popular decorative design composed of two stylized characters 喜 (pinyin: xǐ； 'joy'). The number 8 is viewed as such an auspicious number that even being assigned a number with several eights is considered very lucky. Atheist Chinese government even chose to hold the opening ceremony of the 2008 Beijing Olympic Games at 8 pm, 08/08/2008 for a good sign.[3]

Nine

The number 9 (九, pinyin: jiǔ) was historically associated with the Emperor of China, and the number was frequently used in matters relating to the Emperor, before the establishment of the imperial examinations officials were organized in the nine-rank system, the nine bestowments were rewards the Emperor made for officials of extraordinary capacity and loyalty, while the nine familial exterminations was one of the harshest punishments the Emperor sentenced; the Emperor's robes often had nine dragons, and Chinese mythology held that the dragon has nine children. Also, the number 9 sounds like "long lasting" (久, pinyin: jiǔ), so it is often used in weddings.[4]

Ancient Chinese regarded odd numbers as being masculine and even numbers as being feminine. "Nine", which is the largest single digit number, was taken to mean the "ultimate masculine" and was, therefore, symbol of the supreme sovereignty of the emperor. For this reason, the number "nine" (or its multiples) is often employed in palace structures and designs. A noticeable example is the number of studs on palace gates. The studs are usually arranged in nine rows of nine each, totaling eighty-one.[5]

The number “nine” can also be seen in ancient Chinese architectures. Ancient palaces generally consist of nine courtyards or quadrangles which are the same as the Temple of Confucius in Qufu, Shandong Province—a magnificent architectural complex worthy of an imperial household and testifying to the importance attached to the great sage by the courts of various dynasties.

The number "nine" was sometimes combined with "five" to represent imperial majesty. The great hall on Tiananmen is 9 bays wide by 5 bays deep. An extreme example of the "game of nine" is perhaps the Circular Mound Altar (Huanqiu Tan) in the Temple of Heaven. Site for the Ming and Qing emperors to worship Heaven, the altar is arranged in three tiers. The upper terrace is made up of nine concentric rings of slabs. The first ring or the innermost circle consists of nine fan-shaped slabs, the second ring 18 (2 × 9) slabs, the third 27 (3 × 9) … until the last or ninth ring which is made up of 81 or 9 × 9 slabs.[6]

Combinations

514 (pinyin: wǔ yī sì) in Mandarin sounds like "我要死" (pinyin: wǒ yào sǐ;  'I want to die').

168 (pinyin: yī liù bā) sounds like "一路发" (pinyin: yī lù fā) meaning "fortune all the way".

7456 (pinyin: qī sì wǔ liù) in Mandarin sounds like "气死我了" (pinyin: qì sǐ wǒ le) meaning "to make me angry" or "to piss me off".

9413 (pinyin: jiǔ sì yī sān) sounds like "九死一生" (pinyin: jiǔ sǐ yī shēng; 'nine die one live') meaning 90% chance of being dead and only 10% chance of being alive, or survived such situations (a narrow escape).

1314 (pinyin: yī sān yī sì) sounds like "一生一世" (pinyin: yīshēngyīshì;  'one life one lifetime') meaning "forever" and is often used romantically.

520 (pinyin: wǔ èr líng) in Mandarin sounds similar to "我爱你" (pinyin: wǒ ài nǐ; lit. 'I love you').

5201314 (pinyin: wǔ èr líng yī sān yī sì) in Mandarin sounds like "我爱你一生一世" (pinyin: wǒ ài nǐ yīshēngyīshì;  'I love you a lifetime').

748 (pinyin: qī sì bā) in Mandarin sounds like "去死吧" (pinyin: qù sǐ ba; . 'go die').

518 (pinyin: wǔ yāo bā) in Mandarin sounds like "我要发" (pinyin: wǒ yào fā) which means "I am going to prosper".

Conclusion

Arithmophobia is a common phenomenon across the world. To know more about the differences between the West and China is essential to bridge the cultural gaps during intercultural communication. For example, fear of 666 (hexakosioihexekontahexaphobia) i widespread in Western cultures, and the book of Revelation in the Bible lists 666 as the “number of the beast”, while in China 666 is a sign of auspiciousness. To have a comprehensive understanding of the connotation of Chinese numerals can not only avoid cultural shock but also boost cultural exchanges.[7]

References

[1] "Australian New Business Visa Subclasses". Australian Department of Home Affairs. 2019-08-14. Retrieved 14 August 2019.

[2] "China's 'lucky' phone number". BBC News. 2003-08-13. Retrieved 24 December 2013

[3]李锦全.无“4”要“8”是传统心理吗?——关于数字迷信问题的思考[J].科学与无神论,2004(03):26-27.

[4]王瑞良.不吉利数字:迷信还是科学?[J].青少年科技博览(中学版),2007(Z1):26-27.

[5]McKinney L. Arithmophobia: symptoms, causes and treatments[J].

[6]常俊跃.《中国文化》[M].2016：112-113.

[7]Wegrocki H J. A case of number phobia[J]. International Journal of Psycho-Analysis, 1938, 19: 97-99.

Terms and Expressions

atheist 无神论者

Singles' Day 双十一；单身节

the five elements(Water, Fire, Earth, Wood, and Metal) 五行（金木水火土）

the Forbidden City 紫禁城

ghost month 鬼月（七月）

the Temple of Confucius 孔庙

the Temple of Heaven 天坛

Arithmophobia 数字恐惧症

hexakosioihexekontahexaphobia 666恐惧症

Questions

1.When is the Chinese ghost month? A.July B.June C. September D. August

2.When were the 2018 Beijing Olympic Games held? A.04/04/2008 B.06/06/2008 C.08/08/2008 D.09/09/2008

3.What does “58” mean? A.My father B. I prosper C. My death D. My life

4.What was the number 9 historically associated in ancient China? A.the Heaven B. the Emperor C. the God D. the Devil

Answers

B C B B