近年來，研學(xué)活動(dòng)日益火熱。不同于傳統(tǒng)的課堂形式，研學(xué)集體驗(yàn)、實(shí)踐、探究、旅行于一體，既有利于豐富視野、提高文化素養(yǎng)，又有利于增強(qiáng)實(shí)踐能力、促進(jìn)個(gè)性化發(fā)展。學(xué)習(xí)的智慧貫通古今，讓我們一起潛入歷史的脈絡(luò)，通過一系列的中華思想文化術(shù)語，體悟中華民族的精神實(shí)質(zhì)，汲取思想智慧。

以下中英文內(nèi)容來自中華思想文化術(shù)語傳播工程核心成果——《中華思想文化術(shù)語》叢書。

Learn

學(xué)習(xí)，儒家認(rèn)為它是成就道德生命的一種修養(yǎng)和教化方式。一般意義上的“學(xué)”主要指對知識的理解和掌握，而儒家所言之“學(xué)”則更多指向道德品性的養(yǎng)成。個(gè)人通過后天對經(jīng)典和禮法的學(xué)習(xí)以及對圣賢的效法，不斷培養(yǎng)、完善自身的德性，以成就理想的人格。道家則反對“學(xué)”，如老子主張“絕學(xué)無憂”，認(rèn)為“學(xué)”會(huì)帶來內(nèi)心不必要的憂慮，乃至破壞人的自然狀態(tài)。

To Confucianism, learning is the way to cultivate oneself to achieve moral integrity. The usual meaning of the term is to acquire knowledge and understanding, but for Confucianism it focuses more on the cultivation of moral and ethical qualities to achieve personal growth. Through learning classics and rites, and following the practices of sages, a person is able to cultivate and improve his moral standards and thus become a person of ideal qualities. Daoists, on the other hand, are against learning, and Laozi said that "fine-sounding arguments" only cause unnecessary worries, and can disrupt a person's natural state of mind.

▌引例

學(xué)而時(shí)習(xí)之，不亦說（yuè）乎？（《論語·學(xué)而》）

Isn't it a pleasure to learn and apply from time to time what one has learned? (The Analects)

Practice

練習(xí)、熟習(xí)以及由此形成的習(xí)慣。“習(xí)”是學(xué)習(xí)過程中的一個(gè)重要環(huán)節(jié)。一般意義上的“習(xí)”，主要指對知識、技能的反復(fù)練習(xí)。而儒家所言“習(xí)”，則更多地指向道德生命的養(yǎng)成。個(gè)人需要按照所學(xué)得的道德、禮法要求，反復(fù)踐行。在不斷熟習(xí)的過程中，使符合德禮要求的言行成為自身的習(xí)慣。

Xi (習(xí)) means to develop a good command of something through frequent practices. Repeated practice is an important part of learning, which is necessary for acquiring knowledge and skills. In Confucian thinking, xi refers mostly to regular observance of ethics, rites and moral requirements. This will develop habits of speech and action required of a person of moral integrity.

▌引例

子曰：“性相近也，習(xí)相遠(yuǎn)也?！?（《論語·陽貨》）

Confucius said, "Human nature is similar at birth, it is only made different later by practices in the environment." (The Analects)

讀萬卷書，行萬里路

Read Ten Thousand Books and Travel Ten Thousand Li

多讀書，多走路。比喻要努力讀書，盡可能多地豐富書本知識，掌握間接經(jīng)驗(yàn)；同時(shí)要盡可能多地接觸實(shí)際，豐富自己的親身體驗(yàn)，開闊眼界，增進(jìn)見識。理論與實(shí)際相結(jié)合，間接經(jīng)驗(yàn)與直接經(jīng)驗(yàn)相結(jié)合，既有真才實(shí)學(xué)，又能學(xué)以致用。

This means one should acquire as much knowledge as possible from books to gain the experience of others. At the same time, one should also have as much direct contact with the world as possible to enrich one's personal experience and broaden one's horizon. When one applies theory in practice and draws on both direct and indirect experience, he will gain true knowledge.

▌引例

人生宇宙間，志愿當(dāng)何如？不行萬里路，即讀萬卷書。（高士奇《扈從雜記》其四）

What aspiration should one have? Travel ten thousand li to see the world, and read ten thousand books. (Gao Shiqi: Miscellaneous Notes on Escorting Journeys)

格物致知

Study Things to Acquire Knowledge

在與事物的接觸中體認(rèn)人倫日用之道?！案裎铩薄爸轮背鲎浴抖Y記?大學(xué)》，與誠意、正心、修身、齊家、治國、平天下并稱“八條目”。“致知”在于“格物”，二者密切相關(guān)，故有時(shí)并稱“格致”。歷代學(xué)者對“格物致知”的含義有多種不同的理解：或強(qiáng)調(diào)在對事物的接觸中窮究其“理”；或強(qiáng)調(diào)親自實(shí)踐以掌握各種德行、技藝；或以心意所在為“物”，進(jìn)而以內(nèi)心的修正為“格物”。

The term means to understand how we should conduct ourselves through our contact with things. "Studying things to acquire knowledge" comes from The Great Learning, a section of The Book of Rites. Together with "being sincere in thought", "rectifying one's mind", "cultivating oneself", "regulating one's family well", "governing the state properly", and "bringing peace to all under heaven", they are collectively known as the "eight essential principles". Knowledge is acquired through the study of things. Since the two are closely related, they are sometimes together called "study and acquire". Throughout history scholars have had varied understandings of the meaning of the term. Some emphasize a thorough inquiry of principles in contact with things. Others stress personal practice in order to master all kinds of moral conduct and skills. Still others consider their intentions as things, thus reforming their innermost thoughts as studying things.

▌引例

事皆有理，至其理，乃格物也。（《二程外書》卷二）

All things have their own principles. An exhaustive inquiry into the principles means the study of things. (More Writings of the Cheng Brothers)

日新

Constant Renewal

天天更新。努力使自身不斷更新，使民眾、社會(huì)、國家不斷更新，持續(xù)進(jìn)步、完善，始終呈現(xiàn)新的氣象。它是貫穿在“修齊治平”各層面的一種自強(qiáng)不息、不斷革新進(jìn)取的精神。

This term refers to an ongoing process of self-renewal, which also brings new life to the people, society, and the nation. This process features continuous progress and improvement. It represents a tenacious and innovative spirit that permeates all levels of "self-cultivation, family regulation, state governance, bringing peace to all under heaven".

▌引例

湯之盤銘曰：“茍日新，日日新，又日新?！薄犊嫡a》曰：“作新民?！薄对姟吩唬骸爸茈m舊邦，其命維新?！笔枪示訜o所不用其極。（《禮記·大學(xué)》）

"If we can improve ourselves in one day, we should do so every day, and keep building on improvement," reads the inscription on the bathtub of Tang, founder of the Shang Dynasty. "People should be encouraged to discard the old and embrace the new, give up evil ideas, and live up to high moral standards," says The Book of History. "Though it was an ancient state, Zhou saw its future lying in continuously renewing itself," comments The Book of Songs. Therefore, men of virtue should strive to excel themselves in all aspects and at all times. (The Book of Rites)

中華思想文化術(shù)語

《中華思想文化術(shù)語（歷史 哲學(xué) 文藝）》是國務(wù)院批準(zhǔn)設(shè)立的“中華思想文化術(shù)語傳播工程”的成果之一，以學(xué)生和教師等群體為讀者對象，為其研讀、理解和翻譯中華思想文化相關(guān)內(nèi)容提供準(zhǔn)確權(quán)威、正本清源的參考。

這些術(shù)語反映了中國傳統(tǒng)文化特征和民族思維方式，體現(xiàn)了中國核心價(jià)值，編寫者用易于口頭表達(dá)、交流的簡練語言客觀準(zhǔn)確地予以詮釋，目的是在政府機(jī)構(gòu)、社會(huì)組織、傳播媒體等對外交往活動(dòng)中，傳播好中國聲音，講好中國故事，讓世界更多了解中國國情、歷史和文化。

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