有教無類

Education for All Without Discrimination

任何人都可以或必須接受教化；而人接受了教化，也就沒有了因貴賤、貧富等而產(chǎn)生的差異。（一說：在教學(xué)時對學(xué)生一視同仁，不會按地位、貧富等將學(xué)生分成差等。）“教”指禮樂教化，即“人文”；“類”即種類，指貴賤、貧富、智愚、善惡、地域、種族等差別、區(qū)分?！坝薪虩o類”所昭示的是一種超越等級、地域、種族等差別的普及教育思想，更是一種主張平等待人、反對種種歧視的“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（捍衛(wèi)）equal treatment of all people and rejects all forms of discrimination.

引例 Citation：

◎圣人之道無不通，故曰“有教無類”。彼創(chuàng)殘之余，以窮歸我。我援護之，收處內(nèi)地，將教以禮法，職以耕農(nóng)……何患之恤？（《新唐書·突厥傳上》）

（圣人的道德教化無處不相通，所以說“只要接受了統(tǒng)一的教化，就不會再有因地域、種族產(chǎn)生的差異”。他們突厥人遭受戰(zhàn)爭創(chuàng)傷，因處困境而歸順于大唐。我們幫助、保護他們，把他們遷入內(nèi)地定居，教他們禮儀法度，使他們以耕田務(wù)農(nóng)為業(yè)……有什么可憂慮的呢？）

The moral values promoted by ancient sages（圣賢）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傳世。儒家認為作家的人品（道德修養(yǎng)）與作品（文章價值）往往有內(nèi)在的聯(lián)系，品德高尚的人文章自然高妙，而善寫文章的人卻未必道德高尚，以此提出作家著述應(yīng)以傳播道德為使命，道德文章要相互統(tǒng)一。但后世儒家文士有時過于強調(diào)文章的道德作用與作家個人品德對文章的影響，從而忽視了文學(xué)自身的創(chuàng)作特點與價值。

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（傳播）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?！保ā墩撜Z·憲問》）

（孔子說：“道德高尚的人，一定有名言傳世；有名言傳世的人，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）

◎丈夫處世，懷寶挺秀。辨雕萬物，智周宇宙。立德何隱，含道必授。（劉勰《文心雕龍·諸子》）

（大丈夫活在世上，應(yīng)該身懷才能，超群出眾，雄辯的文辭可以摹寫萬物，周全的智慧可以窮盡宇宙奧秘。何須隱藏自己立德的志向，掌握了道就一定要廣泛傳授。）

A man of character should possess exceptional capability and his eloquent（雄辯的）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