中华传统文化的特点和价值？英文双语对照

中国传统文化的内容极其广泛。从其典籍来说，我们不能不说，中国古代文化首先主要体现在《诗》《书》《礼》《易》《乐》《春秋》六经之中。后来，《乐经》散佚，只剩下五经。六经是中国传统文化最主要的载体，也是中国古代文明的丰碑，全面反映了上古中国政治、经济、文化、教育、文学、史学、哲学、宗教、科技生产各方面的情况，代表了当时世界文化的最先进水平。六经又称“六艺”，这是汉朝人的说法。贾谊《新书六术》曰：《诗》《书》《易》《春秋》《礼》《乐》六者之术谓之“六艺”。

中国传统文化的内容，就其基本的典籍来说，随着时代和文化不断发展的结果，又集中在“经、史、子、集”四大部类，也就是人们常说的“十三经”、诸子百家以及诗、词、歌赋、散文等几大方面，这些可统称为传统文化的“经典”，这也就是人们常说的中国的“国学”。

谈到中国传统文化的主要特点，如果我们把它和古希腊文化所注重的人与自然，亦即人与物之间的关系和中东文化所注重的人与神之间的关系作比较，则中国传统文化很明显的特点就是人与人之间的关系，即把人与社会作为主要关注的对象。中国古代的一些思想家、哲学家、教育家等贤哲之士，把自己的聪明才智几乎都放在对人与人之间关系和人与社会之间关系的思考和研究上，即怎样才能使人与人之间、人与社会之间的关系和谐。

中国文化首先把握“生命”，而希腊文化则首先把握“自然”。《尚书·大禹谟》有言：“正德、利用、厚生惟和”，这应该是中国文化生命中最根源的观念形态。因为向生命处用心，所以对自己要“正德”，对人民就要“利用、厚生。”“正德，利用、厚生”，这三件事实则就是修己以安人、修己以安百姓这两件事。“正德”是道德的，“利用、厚生”是政治的，这就开启后来儒家的“内圣外王”之学。“正德”是内圣事，律己要严；“利用、厚生”是外王事，待人要宽。这个观念形态也可命之为“仁智合一”的观念形态。

周公的礼制，最基本的就是确定人伦。所谓“人伦”就是人与人之间的关系。人伦的两个纲领是“亲亲之杀，尊贤之等”，由此衍生出五伦。“亲亲”“尊尊”是文制，人道由此确定，故前人有云：“人统之正，托始文王”，即因周公制礼故也。孔子曰：“郁郁乎文哉，吾从周。”进而他得出彻上彻下的“意义”，即“由亲亲以言仁，由尊尊以言义”，这是中国古代言仁义的文制根源。其涵义即不为“亲亲尊尊”文制所限，而广大无边，遂从这里开辟出中国文化生命的全幅精神领域。

这个特点在《尚书》一书中有非常清晰的表述。《尚书·尧典》中“克明俊德，以亲九族。九族既睦，平章百姓”。《尚书·舜典》中的帝曰：“契，百姓不亲，五品不逊，汝作司徒，敬敷五教，在宽。”《尚书·太甲下》中“德惟治，否德乱。”这些话语所反映的就是这种以人性为基础、以德性为中心的社会伦理精神。

五经中的《诗经》是我国最早的一部诗歌总集，其中《诗经·大雅·蒸民》有言：“天生烝民，有物有则。民之秉彝，好是懿德。”是谓人人生来不是有罪而是有德，认为人人有朴素的好胜之心，应发扬这种好胜之心，以达到人际关系的和谐。这首西周时代的古诗与后来孔子的仁德思想完全一致，可视为是儒家伦理思想的渊源。

The content of Chinese traditional culture is extremely extensive. From its for ancient codes and records, we have to say, culture of Chinese ancient time basically is reflected above all in " poem " " book " " ceremony " " easy " " happy " " age " in 6 classics. Later, " happy classics " San Yi, remain the five classics only. 6 classics are the carrier with Chinese traditional the mainest culture, also be the monument of civilization of Chinese ancient time, mirrorred antediluvian China politics, economy, culture, education, literature, historiography, philosophy, religion, science and technology to produce the situation of each respect in the round, represented at that time the most advanced level of world culture. 6 classics say again " 6 art " , this is Han Chaoren's view. Gu Yi " new book 6 art " say: " poem " " book " " easy " " age " " ceremony " " happy " 6 person art tells " 6 art " .

The content of Chinese traditional culture, with respect to its basic ancient codes and records, as the result that times and culture develop ceaselessly, be in centrally again " classics, history, child, collect " 4 old division, namely people often says " 13 classics " , a few big fields such as ode of the various schools of thought and their exponents during the period from pre-Qin times to the early years of the Han Dynasty and poem, word, song, essay, these but a general designation is traditional culture " classical " , this namely of the China that people often says " the country learns " .

Speak of the main characteristic of Chinese traditional culture, the person that if we mix it,ancient Hellenistic place pays attention to and nature, the relation between the relation between i.e. person and content and the person that middle east culture pays attention to and god is made quite, criterion the characteristic with Chinese traditional apparent culture is the relation between person and person, regard the object of main attention as person and society namely. Of the virtuous sagacious such as a few ideologist of Chinese ancient time, philosopher, educationist person, put oneself intelligence an wisdom in almost go up to the reflection that concern between person and person and concerns between person and society and research, how can just make namely between person and person, the relationship between person and society is harmonious.

Chinese culture holds above all " life " , and Hellenistic hold above all " natural " . " big Yu Mo of · of a high official in ancient China " have talk: " heart, use, thick unripe alone and " , this should be Chinese culture life in most the ideal configuration of germ. Because be in the intention to life, want to oneself so " heart " , be about to people " use, thick unripe. " " heart, use, thick unripe " , actually of these 3 things is long oneself in order to install person, long oneself in order to install common people these two things. " heart " be morality, "Use, thick unripe " be politics, this with respect to open later of the Confucianist " inside the king outside emperor " learn. " heart " be inside sacrament, be self restrained should father; "Use, thick unripe " be outside king thing, wait for a person to want wide. This idea configuration also but of the life for " Ren Zhi syncretic " ideal configuration.

Zhou Gong's ceremony is made, the basiccest is affirmatory human relations. Alleged " human relations " it is the relation between person and person. Two creed of human relations are " kill in person in person, honour virtuous wait " , derive from this 5 human relations. "Kiss in person " " honour honour " be civil make, humane decide from this, reason forefathers says: "Of person all, hold in the palm only then article king " , because week is public,make ceremony friend namely also. Confucius says: "Depressed Wen Zai, I from. " then he reachs the thorough on thorough falls " meaning " , namely " by kiss in person with Yan Ren, you Zunzun with character justice " , the article that this is Yan Renyi of Chinese ancient time makes source. Its meaning is namely " kiss in person honour honour " civil make place be restricted, and immeasurable, then from here what open up gives Chinese culture life is complete a mental domain.

This characteristic is in " a high official in ancient China " there is special clarity in one book state. " Yao Dian of · of a high official in ancient China " in " overcome Ming Junde, in order to kiss 9 a group of things with common features. 9 a group of things with common features already harmonious, smooth chapter common people " . " Shun Dian of · of a high official in ancient China " medium emperor says: "Agree, common people is not close, 5 article assuming, you make department person, jing Fu 5 religion, be in wide. " " · of a high official in ancient China too below armour " in " De Weizhi, deny heart chaos. " what these speech place mirror is this kind is the foundation, social ethics spirit that is a center with heart sex with human nature.

In the five classics " The Book of Songs " it is total volume of our country's earliest a poetry, among them " evaporate of · of elegance of · of The Book of Songs civilian " have talk: "Inherent civilian, have content criterion. Civilian grasping Yi, it is exemplarying heart very. " it is to call everybody is not guilty natively have however heart, think everybody has simple emulative heart, should develop this kind of emulative heart, in order to achieve the harmony of human relation. The ancient poetry of times of this the Western Zhou Dynasty and the benevolence heart thought of Confucius agrees completely later, can count the source that is Confucianist ethics thought.