2023考研英語閱讀天下之事古已有之
Nothing new under heaven
天下之事，古已有之
What philosophers thought when China was theworld and how it can help China now
昔日中國一統(tǒng)天下之時，哲學(xué)家們的所思所想，及其對今日中國的裨益
WHEN Henry Kissinger was paying his pioneering visits to China in the early 1970s, the countrywas in the grip of a campaign to criticise both Lin Biao, a recently dead and disgracedCommunist leader, and Confucius. As was later remarked, it was as if the American press werevilifying Richard Nixon and Aristotle. But Chinas own pastthe 5,000 years of history of whichits leaders often like to remind foreign interlocutorsis a constant presence in its domesticpolitics and its view of the world.
當(dāng)亨利?基辛格在1970年代初開啟訪華的破冰之旅的時候，這個國家尚沉浸在批林批孔運動之中。就像后來評論所指出的那樣，這種情況就好像美國報刊在誹謗尼克松和亞里士多德。但是中國自己的歷史其領(lǐng)導(dǎo)人在談話中總是喜歡向外國人提及的 5000年歷史在中國國內(nèi)政治和中國對世界的看法中，一直發(fā)揮著恒久不衰的影響。
Yet Chinas recent rise has taken place in a world organised along principles devised elsewhere,by foreign parvenus. Many Chinese chafe at the common Western notion that multipartydemocracy is the form of government towards which all other systems evolve. But somescholars also resent another European invention: the nation-state, the basis of moderndiplomacy. For years they have struggled to develop a distinctively Chinese theory ofinternational relations. This is almost a matter of national pride, even chauvinism: As a rapidlyrising major power, it is unacceptable that China does not have its own theory, wrote QiuYanping, a senior Communist Party man, in an article in 2009.
而近些年來中國崛起所處的大背景卻是一個遵循外國新貴所創(chuàng)設(shè)的原則而建構(gòu)起來的世界。西方人通常認(rèn)為，多黨民主是所有其他制度最終要逐漸發(fā)展到的政體，而許多中國人卻對這種觀念頗為惱怒。但一些學(xué)者也對歐洲另一項創(chuàng)造深表不安，那就是民族國家現(xiàn)代外交的基石。多年以來，他們一直殫精竭慮地闡發(fā)中國特色的國際關(guān)系理論，畢竟這幾乎事關(guān)民族自豪感，甚至民族沙文主義：中國作為一個快速崛起的大國，絕不能沒有自己的理論，2009年時一個名叫邱延平的共產(chǎn)黨高官在一篇文章中如是寫道。
So attempts to apply precepts devised by ancient Chinese philosophers to the modern worldare in vogue. One popular revival is the notion of tianxia, or all under heaven. This datesback to the golden age of classical Chinese philosophyof Confucius, Mencius, Laozi and therestin the warring states period before Chinas unification in 221BC under the first Qinemperor. Tianxia is widely understood as a unified world dominated by one country , to which neighbours and those beyond look for guidance and paytribute.
因此將中國古代哲學(xué)家創(chuàng)設(shè)的原則應(yīng)用于現(xiàn)代世界之風(fēng)氣蔚為一時。時下有個詞正重新流行起來，它叫做天下，或者叫普天之下。這個詞要回溯到公元前221年中國第一個皇帝秦始皇統(tǒng)一中國之前的戰(zhàn)國時期，在那一時期以孔子、孟子、老子以及其他諸子為代表中國古典哲學(xué)迎來黃金時代。天下被廣泛理解為由一個國家所主導(dǎo)的統(tǒng)一世界，在這一世界中，該國的鄰國和遠(yuǎn)邦要向它尋求指導(dǎo)和進(jìn)行朝貢。
According to Zhao Tingyang, a Beijing-basedphilosopher known for his book of a few years agoon tianxia, the concept is based on the vision of anancient sage-king, the Duke of Zhou. The dukerealised that for Zhou, a small state, to exercisesway over other feuding states, he could not relyon force of arms. It had instead to draw on its ownmoral and political example. As Mr Zhao updates this,tianxia is a Utopian vision of universal harmony,unattainable, he concedes, for 200-300 years, whereeverybody opts into a system of global government.
北京的趙汀陽是一個哲學(xué)家，以其幾年前所寫的一部關(guān)于天下的書而聞名遐邇，他表示天下這個概念是以古代一位圣君周公的愿景為基礎(chǔ)的。周公認(rèn)識到，對于周國這個小國來說，要想統(tǒng)治其他番邦，就不能訴諸武力，而必須轉(zhuǎn)而求之于自己在道德和政治上的表率作用。天下 如果用趙翻譯成的現(xiàn)代術(shù)語來說，就是一種普遍和諧的烏托邦式的愿景，他承認(rèn)200-300年內(nèi)是實現(xiàn)不了的， 因為現(xiàn)在人人都選擇一種全球政府的體系。
Nothing new under heaven
天下之事，古已有之
What philosophers thought when China was theworld and how it can help China now
昔日中國一統(tǒng)天下之時，哲學(xué)家們的所思所想，及其對今日中國的裨益
WHEN Henry Kissinger was paying his pioneering visits to China in the early 1970s, the countrywas in the grip of a campaign to criticise both Lin Biao, a recently dead and disgracedCommunist leader, and Confucius. As was later remarked, it was as if the American press werevilifying Richard Nixon and Aristotle. But Chinas own pastthe 5,000 years of history of whichits leaders often like to remind foreign interlocutorsis a constant presence in its domesticpolitics and its view of the world.
當(dāng)亨利?基辛格在1970年代初開啟訪華的破冰之旅的時候，這個國家尚沉浸在批林批孔運動之中。就像后來評論所指出的那樣，這種情況就好像美國報刊在誹謗尼克松和亞里士多德。但是中國自己的歷史其領(lǐng)導(dǎo)人在談話中總是喜歡向外國人提及的 5000年歷史在中國國內(nèi)政治和中國對世界的看法中，一直發(fā)揮著恒久不衰的影響。
Yet Chinas recent rise has taken place in a world organised along principles devised elsewhere,by foreign parvenus. Many Chinese chafe at the common Western notion that multipartydemocracy is the form of government towards which all other systems evolve. But somescholars also resent another European invention: the nation-state, the basis of moderndiplomacy. For years they have struggled to develop a distinctively Chinese theory ofinternational relations. This is almost a matter of national pride, even chauvinism: As a rapidlyrising major power, it is unacceptable that China does not have its own theory, wrote QiuYanping, a senior Communist Party man, in an article in 2009.
而近些年來中國崛起所處的大背景卻是一個遵循外國新貴所創(chuàng)設(shè)的原則而建構(gòu)起來的世界。西方人通常認(rèn)為，多黨民主是所有其他制度最終要逐漸發(fā)展到的政體，而許多中國人卻對這種觀念頗為惱怒。但一些學(xué)者也對歐洲另一項創(chuàng)造深表不安，那就是民族國家現(xiàn)代外交的基石。多年以來，他們一直殫精竭慮地闡發(fā)中國特色的國際關(guān)系理論，畢竟這幾乎事關(guān)民族自豪感，甚至民族沙文主義：中國作為一個快速崛起的大國，絕不能沒有自己的理論，2009年時一個名叫邱延平的共產(chǎn)黨高官在一篇文章中如是寫道。
So attempts to apply precepts devised by ancient Chinese philosophers to the modern worldare in vogue. One popular revival is the notion of tianxia, or all under heaven. This datesback to the golden age of classical Chinese philosophyof Confucius, Mencius, Laozi and therestin the warring states period before Chinas unification in 221BC under the first Qinemperor. Tianxia is widely understood as a unified world dominated by one country , to which neighbours and those beyond look for guidance and paytribute.
因此將中國古代哲學(xué)家創(chuàng)設(shè)的原則應(yīng)用于現(xiàn)代世界之風(fēng)氣蔚為一時。時下有個詞正重新流行起來，它叫做天下，或者叫普天之下。這個詞要回溯到公元前221年中國第一個皇帝秦始皇統(tǒng)一中國之前的戰(zhàn)國時期，在那一時期以孔子、孟子、老子以及其他諸子為代表中國古典哲學(xué)迎來黃金時代。天下被廣泛理解為由一個國家所主導(dǎo)的統(tǒng)一世界，在這一世界中，該國的鄰國和遠(yuǎn)邦要向它尋求指導(dǎo)和進(jìn)行朝貢。
According to Zhao Tingyang, a Beijing-basedphilosopher known for his book of a few years agoon tianxia, the concept is based on the vision of anancient sage-king, the Duke of Zhou. The dukerealised that for Zhou, a small state, to exercisesway over other feuding states, he could not relyon force of arms. It had instead to draw on its ownmoral and political example. As Mr Zhao updates this,tianxia is a Utopian vision of universal harmony,unattainable, he concedes, for 200-300 years, whereeverybody opts into a system of global government.
北京的趙汀陽是一個哲學(xué)家，以其幾年前所寫的一部關(guān)于天下的書而聞名遐邇，他表示天下這個概念是以古代一位圣君周公的愿景為基礎(chǔ)的。周公認(rèn)識到，對于周國這個小國來說，要想統(tǒng)治其他番邦，就不能訴諸武力，而必須轉(zhuǎn)而求之于自己在道德和政治上的表率作用。天下 如果用趙翻譯成的現(xiàn)代術(shù)語來說，就是一種普遍和諧的烏托邦式的愿景，他承認(rèn)200-300年內(nèi)是實現(xiàn)不了的， 因為現(xiàn)在人人都選擇一種全球政府的體系。
