中华文化术语选篇

有教无类

Education for All Without Discrimination

任何人都可以或必须接受教化；而人接受了教化，也就没有了因贵贱、贫富等而产生的差异。（一说：在教学时对学生一视同仁，不会按地位、贫富等将学生分成差等。）“教”指礼乐教化，即“人文”；“类”即种类，指贵贱、贫富、智愚、善恶、地域、种族等差别、区分。“有教无类”所昭示的是一种超越等级、地域、种族等差别的普及教育思想，更是一种主张平等待人、反对种种歧视的“人文”精神。

Education can and must be provided for all. It eliminates the differences in social status and wealth.（Another explanation is that education should be provided to students without discrimination on the basis of social status or wealth.） Education consists of teaching of social norms， music， and moral principles. A non-discriminatory approach to education means making no distinction between students based on their social status， wealth， mental capability， moral character， geographic location， or ethnicity. Transcending（超越）differences in social status， geography， and ethnicity， education for all without discrimination is a humanistic ideal that champions（捍卫）equal treatment of all people and rejects all forms of discrimination.

引例 Citation：

◎圣人之道无不通，故曰“有教无类”。彼创残之余，以穷归我。我援护之，收处内地，将教以礼法，职以耕农……何患之恤？（《新唐书·突厥传上》）

（圣人的道德教化无处不相通，所以说“只要接受了统一的教化，就不会再有因地域、种族产生的差异”。他们突厥人遭受战争创伤，因处困境而归顺于大唐。我们帮助、保护他们，把他们迁入内地定居，教他们礼仪法度，使他们以耕田务农为业……有什么可忧虑的呢？）

The moral values promoted by ancient sages（圣贤）are universal. That is why “once the same education is provided， differences in geography and ethnicity would be smoothed out.” When the Tujue people who suffered from war trauma and were in predicament（困境）submitted themselves to the Tang Dynasty， we should assist and protect them， let them settle down among us， teach them social norms and law， and help them engage in farming… What should we be worried about？ （The New Tang History）

有德者必有言

Virtuous People Are Sure to Produce Fine Writing

品德高尚的人一定有著述或妙文传世。儒家认为作家的人品（道德修養）与作品（文章价值）往往有内在的联系，品德高尚的人文章自然高妙，而善写文章的人却未必道德高尚，以此提出作家著述应以传播道德为使命，道德文章要相互统一。但后世儒家文士有时过于强调文章的道德作用与作家个人品德对文章的影响，从而忽视了文学自身的创作特点与价值。

Virtuous people are sure to write fine works which will be passed on to later generations. According to Confucianism， the moral character of a writer determines the value of his work， virtuous people would naturally write well， but those who wrote well might not necessarily be virtuous. Therefore， authors should write to disseminate（传播）moral values； virtue and writings should be consistent. However， later Confucian scholars sometimes overemphasized the influence that ethics and the authorsmoral character had on their writings to the neglect of the characteristics and values of literary creation per se（自身）.

引例 Citations：

◎子曰：“有德者必有言，有言者不必有德。”（《论语·宪问》）

（孔子说：“道德高尚的人，一定有名言传世；有名言传世的人，不一定道德高尚。”）

Confucius said， “Virtuous people are sure to have good writings or words to pass on to later generations， but it is not always true the other way round.” （The Analects）

◎丈夫处世，怀宝挺秀。辨雕万物，智周宇宙。立德何隐，含道必授。（刘勰《文心雕龙·诸子》）

（大丈夫活在世上，应该身怀才能，超群出众，雄辩的文辞可以摹写万物，周全的智慧可以穷尽宇宙奥秘。何须隐藏自己立德的志向，掌握了道就一定要广泛传授。）

A man of character should possess exceptional capability and his eloquent（雄辩的）expressions should portray everything truthfully. His great wisdom should enable him to explain all things under heaven. He does not need to hide his aspirations to serve as a model of virtue. If he has come to a good understanding of Dao， he surely will disseminate it extensively. （Liu Xie： The Literary Mind and the Carving of Dragons）endprint