中国文化系列丛书：中国文化·医药

作者：  梁永宣

出版社：五洲传播出版社 2015年05月

简介：
中医药学在中华民族在长期生活和生产实践中形成的宝贵财富。它以解除人类的疾病痛苦为目的，以人与自然的和谐相处为基本思路，在吸收中国古代哲学理念的基础上，构建了自己的理论框架，形成了独特的诊疗方式。
【目录】
Contents
Foreword
The Evolution of Ancient TCM
A Brief Introduction to TCM and Chinese Traditional Culture
The Spread of Ancient Medical Knowledge
The Skills and Virtues of Ancient Doctors
Aspects of Ancient TCM
Basic TCM Theories
The Foundation Works of TCM – The Yellow Emperor’s Classic of Internal Medicine
Sun, Moon and Yin, Yang – the Yin-yang Theory of TCM
Starting with Five-colored Soil – the Five-elements of TCM
Man Is an Integral Part of Nature – the Holistic View of TCM
The Essence, Qi and Shen of the Chinese People
Blood and Body Fluids
TCM on the Five Internal Organs (Viscera)
Why Do We Get Sick?
The Diagnostic Methods of TCM
Syndrome Differentiation
Treating Disease by Preventing Illness before It Begins
About Traditional Chinese Medicine
The Origins of Traditional Chinese Medicine
The Rich Variety of Traditional Chinese Medicine
Processing Traditional Chinese Medicine
The Natures and Flavors of Traditional Chinese Medicine
The Forms of Traditional Chinese Drugs
The Combination of Medicine
The Modern Development of TCM
Acupuncture, Moxibustion and Other External treatments
Channels, Network Vessels and Acupoints
Acupuncture and Moxa-moxibustion
External Treatments to Treat Internal Illness
TCM Theories about the Cultivation of Health
Balance and Health
Emotions and Diseases
The Homology of Medicine and Food
Nourishing the Body with the Five Grains
Health Maintenance in the Four Seasons
Moderate Movement and Rest
The Development of TCM in Modern Times
The Competition between TCM and Western Medicine
The Integration of Traditional
Chinese and Western Medicine
The Combination of Traditional
Chinese and Western Medicine
Modern TCM Education
Modern TCM Diagnoses and Treatments
The Medicine of China’s Ethnic Groups
【免费在线读】
TCM on the Five Internal Organs (Viscera)
The Monarch Organ – the Heart
The Yellow Emperor’s Classic of Internal Medicine compares the human body to a country where the king and ministers each performs their own duties. If each performs their duties properly and works in harmony with each other, the country will be able to resist aggression and evil and people will be able to live healthy and long lives.
Of the five major internal organs, the heart enjoys the most important position. In TCM theory, the heart dominates all the vital activities of the human body and is the body’s supreme commander. As The Yellow Emperor’s Classic of Internal Medicine states: “The heart is the monarch of the organs”. The monarch is the highest ruler of a country and master of all its citizens. The fact that the classic text refers to the heart as the monarch confirms the importance of the heart amongst the viscera.
One of the major functions of the heart is to govern the blood and the vessels. The Yellow Emperor’s Classic of Internal Medicine says that the “heart governs the blood of the human body”, it also describes the relationship between the organs and the blood and states plainly that the blood is dominated by the heart. The book also points out that the blood “never stops running and circulates in the body”, meaning that blood circulates around the body from the internal organs to the muscles in a continuous flow. This, of course, has been proved by modern anatomy to be true.
The Yellow Emperor’s Classic of Internal Medicine also explains several major aspects of the blood circulatory system. It shows knowledge of the different functions of arteries and veins and differentiates between “blood ejects” (arterial blood) and “blood bleed, black and turbid” (venous blood). It is interesting to compare this with developments in Western medicine: the Romans only recognized that the blood was like a tide in the 2nd Century and did not know that blood circulated at all. In the 13th Century, the Arabs started to recognize that blood circulated. However it was only in 1628 that the British doctor William Harvey put forward his more complex views on blood circulation.
According to TCM, another function of the heart is to “govern mental activities”, This means that the heart controls the spirit, thinking and conscious activities (and the intelligence and wisdom reflected in such activities). If the heart is functioning normally in this respect, then a person is spiritually healthy and has “sound sense”. Conversely, if a person’s state of mind is abnormal, then they may suffer from palpitations, forgetfulness, insomnia, mania or functional disorder of the internal organs.
The philosophers and thinkers of ancient China all believed that the heart controlled thinking, wisdom and the spiritual activities of the human body. This led to sayings such as Xin (heart), Xiang Shi Cheng (all wishes come to true) and Xin Ling Shou Qiao (quick-witted and nimble-fingered). The novel Dream of the Red Mansion praises how clever Lin Daiyu is by using an interesting remark, “her heart has one more hole than Bigan”. Where does this literary quotation mean?
Bigan was a talented minister of the Shang Dynasty who first assisted his brother Emperor Yi and then Emperor Yi’s son Emperor Zhou. It was said Bigan’s heart had seven holes. In ancient times it was believed that if a person’s heart had more holes than normal, then he or she must be clever. So the sages, who were known to be very clever and sophisticated, were thought to have more holes in their hearts than the common people. It was also thought that if a person’s heart holes were confused, that person would be clouded in the mind and silly. Such thinking became absorbed by traditional Chinese medicine.
As said above, the concept that “the heart governs mental activities” is an important basic TCM theory. It runs through the whole theoretical system of traditional Chinese medicine, and is an idea that has been followed by most doctors for generations. How do TCM practitioners understand mental activities? One way to explain this is through the following metaphor: “A person’s body is like a car with well-equipped fully functional parts. But if there is no driver, the car cannot run no matter how excellent it is. Mental activities work like the driver.”
The idea that “the heart governs mental activities” also reflects the TCM belief that the heart is the “ruler of life’s activities” and the captain of all internal organs, coordinating them as they undertake all the body’s complicated physiological activities. If the heart gets sick, TCM practitioners believe that the other internal organs will suffer from various disorders and diseases. Therefore, it is not an overstatement to compare the heart to the monarch, to reflect its important role and position amongst the internal organs.
Although TCM places the heart as the organ that governs mental activity, TCM theory does not neglect the functions of the brain. The Yellow Emperor’s Classic of Internal Medicine reads: “The brain is the sea of marrow…the head is the home of sharp intelligence”.
Zhang Zhongjing also said in the Treatise on Febrile and Miscellaneous Diseases that the “head is the ruler of the body and where the spirit light concentrates”. The medical works of later generations of physicians also confirm the important relationship between the brain, the spirit and consciousness.

中国军队系列-中国军队与人道主义救援

作者：  陈胜武

出版社：五洲传播出版社 2015年05月

简介：
《中国军队与人道主义救援》通过大量珍贵的历史记录和详尽的细节描写，展示了中国军队在国内外历次重大抢险救灾中执行*紧急、*艰难、*危险的救援任务的出色能力。全书按照国内外的救援行动分为上下两篇，以一个个小故事串联起来，生动讲述了11件救援大事，突出了中国军队“全心全意为人民服务”的本色和敬重生命、关爱和平的大爱情怀。
【目录】
CONTENTS
Preface 1
Acronyms and Abbreviations 1
Introduction 1
PART I
Chapter 1
The 100,000 Troops on the Ruins 3
Flying to Report the Disaster Situation 5
The On-Scene and Nearby Rescue 8
Rushing to the Rescue by Land 9
The Ultra-Dense Takeoffs and Landings 11
The Medical Assistance beyond the Limits 15
The Exhausted Soldiers 18
For the Lifeline of the Disaster-Stricken Area 20
Chapter 2
The Fire in the Primeval Forest 25
The Burst of the Forest Fires 25
The Mohe Town in the Flames 28
Defending Tahe 30
The Beardy Division Commander 32
Encircling the Fire 34
Meeting with a Danger in the Fire 35
Continuing the Triumphant Pursuit 37
Chapter 3
When the Flood Came 41
The Unissued Order of Flood Diversion 42
The Rustling Assault Boat 47
The Danger is the Order 50
The Life-or-Death Moment in Paizhouwan 52
Blocking Up the Levee Breach in Jiujiang 55
Defending Harbin to the Last 59
Chapter 4
The Snowy Spring 63
Opening Up the Way Home 64
The Gas Jet Cars 67
Delivering Warmth in the Snow 69
Wei Yongjing the Hero 71
Power! Power! 76
The Soldiers Standing Asleep 79
Chapter 5
The Earthshaking Fight in Wenchuan 83
Disaster Befalling the Northwestern Sichuan 83
The Army-Wide Mobilization of Forces 86
The Life-or-Death Air Rescue 89
The Arduous March Borne with Explosives 94
The Relief Operations in Beichuan 97
The Blue Wristlets 100
“I Don’t Want to Hear about Difficulties” 103
Saving Barcus Bogdan 108
Chapter 6
The Smashed Plateau City 111
The Emergency Takeoff of “Citation 4101” 111
Sending the Wounded Patients Out 113
The Child Born at the Airport 115
Standing Fast to the Last Post 116
“The Jinzhumami Will Come to Save Me” 118
You’re the Mother of the Kid 119
“We Are Not Only Recovering Cultural Relics” 121
The Agony of Abandoning the Battle Steeds 124
The Hans and Tibetans Are a Family 127
PART II
Chapter 7
The Unusual Operations during the SARS 131
Starting Out at Once 131
The Special Medicines 133
The Setback at the Airport 135
Our Job is to Give Them Hope 137
“The Disaster Relief Stars” 142
“I Don’t Know Careful” 144
The Tape and the Conch 145
Chapter 8
The Indian Ocean Is Weeping 149
Going to the Tsunami-Stricken Areas 150
The Tortuous Flight 152
The Long Wait 154
The Rescue in the Rainstorm 156
“China Is Very Tall in My Mind” 158
I’ll Let Them Rest in Peace 162
A False Alarm 163
With Dreams in Mind We’ll Have Tomorrow 165
Chapter 9
The Call from Balocot 169
Racing against the Time 170
The Hope of Life 172
The Messengers Sent by Allah 176
The Beautiful Chinese Woman Doctor 177
We Don’t Have Any Time Holding an Umbrella 178
The Multinational Base 180
Making Medical Rounds along the Wolf Road 182
“China Is Back Again” 184
Chapter 10
The Love to the People on the Other Side of the Earth 187
The Urgent Departure 188
Comrades, Let Us Take You Home 189
The 200% Effort 192
Breaking Away from the Convention 194
The Common Undertaking 196
The Intensive Treatment 199
The Revealed Emotions 202
Chapter 11
The Vibration in East Japan 205
The Shadow of the Nuclear Radiation 206
The Magic Effect of the Golf Clubs 209
Never Giving Up Any Hope 210
The 300 Micro-Blog Messages 212
The Sincere Gratitude 214
The Permanent Reminisce 216
Concluding Remarks 219
References 225
Post****** 228
【免费在线读】
The Setback at the Airport
As Beijing was then an epidemic area of SARS and doctors were the high-risk population that often contacted the SARS patients directly, the entry visas of various countries were stricter than normal times. Particularly approved by the Algerian Government, the CISAR got the special visa to enter Algeria. But for caution’s sake, and to ensure the SARS disease would not be brought into Algeria, the Chinese Government required that all the CISAR members should, besides accepting routine security checks, make rigid health condition declaration and receive numerous body temperature measurements.
Dr. Peng Bibo got ill. It was unknown whether it was because of the hot whether or because he was too tired after getting ready the vaccines. This man, who was in very good health at ordinary times, was found to have a body temperature of over 37℃ on the screen of the electronic body temperature monitor when he received the physical examination. Once, twice, three times, the common red numbers became so fearsome, and sweat was pearling over his forehead.
“Low fever!” In the SARS period, anybody associated with these words would keep all others around far away from him. The task-specific Boeing 767 was standing by on the apron, and the huge roars of the engines had sounded up. Everybody present was looking at Peng Bibo, anxiously but solicitously.
When the external environment changes suddenly, the physical and psychological state of the human body will be in a stress state and the secretion of hormones will increase or decrease correspondingly, and the body temperature may fluctuate thereupon. Injected with active vaccines such as cholera vaccine, encephalitis vaccine or hepatitis B vaccine, the human cells will accept or refuse the active ingredients in the vaccines. And for different personal physiques, symptoms of body temperature fluctuation or nausea may arise within 48 hours.
Wang Faqiang, president of the PAPF General Hospital who was seeing them off, carefully inquired about and verified Peng’s body temperature checks, his working situation and his routine over the week, and combined with his clinical experience in treating SARS, he judged that Peng Bibo was very unlikely to have been infected with SARS. “Sit quietly and breathe deeply.” Peng Bibo sat in a corner alone, trying hard to calm down the surging emotions and thoughts. After he became calm, he received a test again and his body temperature recovered back to normal. Then the special plane for relief operations flew away in the eyesight of the people present.

中国文化系列丛书：中国文化·饮食

作者：  刘军茹

出版社：五洲传播出版社 2015年05月

简介：
到过中国的外国人，不仅常常惊叹于中国各地食品种类之繁多，而且更加艳羡中国菜口味的变化多端。尽管各地菜肴的口味不同，但“色香味”俱佳的菜品准则是一致的。讲吃福的中国人，在日常生活中处处体现着吃的乐趣、吃的悠闲，追寻着中国人自己的“吃的艺术”。这种饮食文化对于世界多元文化的影响已经远远超过了饮食本身。
【目录】
Contents
Preface
The Origins oF Food
Traditional Foods
Foreign Foods
Eating Utensils and Etiquette
The Art of Chopsticks
Chinese Dinner Parties
Eating Etiquette
Food and Eating Customs
The Taste of Home Dishes
Eating During Festivals
The Eating Habits of Minority Ethnic Groups
Drinking Tea and Drinking Wine
Chinese People’s Fondness for Tea
The Joy of Drinking Wine
Food and Health
The Harmony of The Five Flavors
The Culinary Arts
Food for Health Preservation
Eating Taboos
Eating around China
Local Dishes with Distinctive Flavors
Snacks from around China
Restaurants in China’s Various Regions
Post******: My Meal in a US Cafeteria
【免费在线读】
Food for Health Preservation
Diet therapy is an important part of China’s eating culture. The Chinese have had a long tradition of taking foods as medicines and of taking medicines as foods. Indeed, Shen Nung, the agricultural god of Chinese legend, was not only meant to have taught people to cultivate crops, but was also known as the king of medicine who “tasted all herbs.” This myth reflects an important idea that lies at the heart of traditional Chinese medicine – “medicine and food have the same origin”. In other words, for the Chinese, eating food is very closely associated with the promotion of health and with the prevention and treatment of disease.
China’s medical classic The Yellow Emperor’s Internal Classic was the first Chinese book to highlight the importance of a varied diet to a person’s health. Today the importance of eating a nutritious and balanced diet is well known. Modern Chinese people therefore structure their daily diet so that it provides everything their bodies need to be strong and to resist disease. They also take food specifically as medicine.
Compared with medicines, foods are mild. However, despite this, many foods contain substances that can affect the wellbeing of the human bodies. For example, pears, bananas and kiwi fruit can all clear away heat (pears mainly clear away heat from the lungs, bananas mainly clear away heat from the intestines and kiwi fruit mainly clear away heat from the bladder). Foods with different tastes have different effects on the body. It is generally thought that “sourness enters the liver, piquancy enters the lungs, bitterness enters the heart, saltiness enters the kidneys and sweetness enters the spleen.” In other words, different flavors are absorbed by different internal organs. Foods that are too salty, sweet, sour or spicy are not good for the body. Too much salt harms the heart, spleen and kidneys and induces hypertension. Excessive sourness or piquancy can over stimulate the tissue of the gastric mucosa and cause ulcers. As a result, Chinese diet therapy emphasizes the harmony of the five flavors and a bland diet.
In the past, the diet of most Chinese people was predominantly made up of vegetables and grains and contained very little meat. This diet reflected the level of development of the country’s economy and agriculture at the time. However when this diet is analyzed from a health perspective it is found to be more healthy than diets rich in meat (like those eaten by many Western people).
Since ancient times Chinese people have believed that eating porridge will help them to live a long life. They therefore drink a bowl of thin porridge early in the morning every day. As the Chinese folk saying goes, “eating porridge is better than eating meat.” Porridge is particularly nutritious when it is stewed over a slow fire for a long period, as this concentrates the proteins, vitamins, inorganic salts and other nutrients its contains. Porridge is a source of water and can also enhance a person’s appetite. People who often eat fish and meat can get essential fluids by eating some five cereals porridge, vegetable porridge and edible wild herb porridge. This type of porridge also invigorates the kidneys. Eating it is an approach to “health preservation” that is particular to the Chinese people.
Many Chinese people who want to have a healthy diet choose to eat bland foods and a lot of porridge. They also eat vegetables regularly. This is a sensible choice as modern medicine has shown that foods made with raw materials such as vegetables, fungi and bean products are easily digested, very nutritious and, therefore, very healthy. The development of vegetable foods in China was closely related to the spread of Buddhism. When Buddhism spread to China, Buddhists had no strict food taboos. Later, in the Southern Dynasties (420-589), the pious Buddhist Emperor Wu of Liang (on the throne from 502 to 549) came to believe that eating meat was in violation of Buddhist doctrine, so he went to great lengths to advocate vegetable foods, prohibited monks from eating meat and drinking wine and harshly punished monks who disobeyed him. As a result, Buddhist temples banned wine and meat, monks began to eat vegetable foods all the year round, and “hermits”, who practiced Buddhism at home, began to behave in a similar manner. Many vegetable foods at the time were bland and unappetizing, but as vegetarianism spread so the quality and variety of vegetarian dishes improved. In particular, in order to meet Buddhists’ needs, many non-religious cooks began making and selling vegetarian dishes, and this greatly influenced the subsequent development of vegetarian food across China. In the Song Dynasty, because of the scholar-bureaucrats’ advocacy, vegetable foods became widely eaten. Modern Chinese people have realized that it is difficult to get enough nutrition from vegetables alone – for example, a vegetarian diet can be lacking in certain elements that the body needs, such as calcium. The majority of Chinese therefore follow diets that are balanced and which follow the advice of nutritionists and other health professionals.
The Chinese believe that it is important to pay attention to seasonal changes when deciding what to eat. For example, in the spring, when it gets warm, it is a good idea to eat some spicy vegetables as these can aerate the five internal organs. In the summer, when it is damp and hot, drinking foods such as mung bean soup, sweet-sour plum juice, lily soup and herbal tea can help prevent heatstroke and so protect a person’s health. In autumn, when it is dry, people should eat foods that can moisten the body and nourish the lungs. These include pears, persimmons, olives, radishes and white fungi. Chinese people particularly favor radishes, which are cheap and which also have notable health improvement qualities. Both spare-ribs braised with radishes and mutton stewed with radishes are used in diet therapy to preserve health. Chinese chestnuts, Chinese yams and field snails are also seasonal foods that are used to provide nourishment in the autumn. In winter it is particularly important to get enough “nourishment.” During this season, Chinese people therefore like eating fatty, high-calorie foods such as chicken, pork shanks, beef, mutton, longan, walnuts and sesames. Some people who are physically weak and afraid of the cold eat dog meat during the winter to make their bodies warmer.
Chinese diet therapy advocates particular foods for particular age groups. For example, middle-aged people are encouraged to eat both high-energy foods to preserve their health and anti-aging foods to slow down their bodies’ decline. Because old people’s metabolisms are slow, they are encouraged to eat less meat from four-legged animals such as cattle, sheep and pigs. They are also encouraged to eat more “two-legged” poultry, “one-legged” fungi and “no legged” fish.
More and more Chinese people are adopting the diet therapy approach to health protection. As the saying goes, “drug therapy is less effective than food nourishment, and diet therapy is more effective than drug treatment.” It is now widely known that common vegetables and fruits can prevent and cure diseases. In families that follow this approach it is known that if a family member catches a cold, he or she can get better if they drink hot soup (boiled with several slices of ginger, several sections of scallion stalk and brown sugar) and then sweat out their cold under a thick quilt.

中国文化系列丛书：中国文化·哲学思想

作者：  吾淳

出版社：五洲传播出版社 2015年05月

简介：
本书不是以历史的线索而是以专题的线索来叙述中国哲学。全书共分五个专题，分别是：世界的性质是怎样的；事物的关系是怎样的；社会的准则是怎样的；人生的取向是怎样的；认识的结构是怎样的。其中前两部分是关于自然或世界的看法，第三、四部分是关于社会和人生的看法，第五部分则是对认识与智慧本身的看法。本书的目的在于使读者对中国博大精深的哲学思想有一个*基本的了解，也即对古代中国那些**秀、*伟大的智者和智慧有一个*基本的了解。
【目录】
Contents
Preface
WHAT IS THE NATURE OF THE WORLD?
The Birth of Beliefs
Shen, the Religious Source of Chinese Philosophical Ideas
Atheism
The Formation of Concepts about Nature
Yin and Yang and the Five Elements: the Intellectual Source of Chinese Philosophical Ideas
Vestiges of Magic
Observation and Thinking about Phenomena
The Concept of Difference or Diversity
The Concept of Change or Changeability
Sameness and Difference, Constancy and Change
The Quest for Essence and Laws
Dao
Li
Qi
WHAT ARE THE RELATIONSHIPS BETWEEN THINGS?
The Relationship Between Heaven and the Human, and its Religious and Intellectual Background
The Religious Approach to the Heaven- Human Relationship
The Intellectual Approach to the Heaven- human Relationship
The Dialectical Outlook
Opposition
Mutual Reliance
Transformation
Relativity
The Holistic Outlook
The Golden Mean
Consideration of Both Sides
Synthesis
Association
WHAT ARE SOCIAL NORMS?
Moral Consciousness and the Establishment of Confucian Moral Principles
The Zhou Dynasty: the Origin of the Sense of Morality
Confucius: the Tradition of Rites and the Spirit of Benevolence
The Development of Confucian Social Norms
Mencius’ Idea of Benevolent Rule and Xun Zi’s Idea of “Propriety and Law”
Edification and the Ethical Tradition of Chinese Civilization
The Confucian View on “Righteousness vs. Profit” and “Heavenly Principle vs. Human Desire”
Reflections on Social Issues in Other Schools of Thought
The Taoist Idea of Non-action
The Legalist Idea of Rule by Law
Views on History
Various Views on History
The Circulatory Theory of History
WHAT IS THE PROPER ORIENTATION OF LIFE?
The Ideal Confucian Character and its Cultivation
The Ideal Confucian Character Established by Confucius
The Cultivation of the Ideal Character
Music and Character Building
Completion through Music
Equilibrium and Harmony
The Confucian Theory of Human Nature
Mencius’ Doctrine of the Goodness of Human Nature
Xun Zi’s Doctrine of the Evil of Human Nature
The Development of Theories on Human Nature
The Taoist Outlook on Life
Lao Tzu’s Outlook on Life
Chuang Tzu’s Outlook on Life
WHAT IS THE STRUCTURE OF KNOWLEDGE?
The Source and Ability of Knowledge
Knowing and Not Knowing
Mind and Object
Name and Substance
Language and Meaning
The Structure or Form of Knowledge
Information and Thinking
Gradual Study and Epiphany
Investigating Things and Gaining Knowledge
Removing Obstructions
Receptiveness and Serenity
Views on Knowledge and Action
The Foundation of Early Views on Knowledge and Action
Word and Action, Knowledge and Practice
Zhu Xi’s View on Knowledge and Action
Wang Yangming’s View on Knowledge and Action
Wang Fuzhi’s View on Knowledge and Action
Appendix
【免费在线读】
The Ideal Confucian Character and Its Cultivation
Confucians held the ideal that one should possess the sage’s virtue and practice the ruler’s policy. The latter issue was discussed was discussed in Chapter 3, and it was also mentioned in relation to the Eight Terms (Ba Tiao Mu) in Great Learning: to regulate the family, to maintain the state rightly and to make all peaceful. Practicing the ruler’s policy was, in fact, linked to the idea of the sage’s virtue, which was mentioned in Great Learning as being about “cultivating morality” (Xiu Shen) and as comprising righteousness and sincerity. Great Learning began with: “The great learning teaches to act in accordance with morality (Ming De), to respect citizens, and to maintain the perfectness,” (Zhi Shan). Here, Ming De and Zhi Shan are referring to the ideal cultivation of morality, which would lead to the development of an ideal human character. Actually, the idea of the ideal character was first established in the Confucianism of Pre-Qin times.
The Ideal Confucian Character Established by Confucius
The ideal Confucian character consisted of the following principles (which were mainly established by Confucius):
One: Tao and Righteousness. These principles mainly centered on righteousness and profit and included three rules.
1. Righteousness is the most important principle of the ideal character. Confucius said, “A gentleman gives priority (Shang) to righteousness,” (The Analects, Yang Huo). Here, Shang meant “the first place.” Xun Zi elaborated on this idea further, “A gentleman can be insulted by power but not by the loss of Righteousness,” (Xun Zi, On Righteousness). Tao and Righteousness were so important that Confucius said, “I can die in the dusk as long as I know what Tao means in the morning,” (The Analects, Li Ren).
2. Value righteousness and underestimate profit. The edict that “righteousness is the most important” also meant that “profit has the least importance.” Confucius said, “I remind myself of righteousness when facing profit,” (Xian Wen) and “It is meaningless to me when I obtain wealth and power but act against righteousness,” (Shu Er). However, Mencius overstated the value of righteousness, “It is unnecessary to mention profit as there is only benevolence and righteousness,” (Mencius, King Hui of Liang I).
3. Be satisfied with poverty and devoted to Tao. This rule indicated how a person should act in the face of poverty. Confucius stressed, “Wealth and power are what man desires, but he must not enjoy them if he obtains them in an improper manner. Poverty and humanness are what man dislikes, but he must not abandon them if he abandons them in the wrong way. How should a gentleman be called a gentleman if he discards benevolence? A gentleman cannot live without benevolence even when he has dinner, even when he faces urgency, and even when he suffers homelessness.” (Li Ren) Confucius took Yan Hui, his disciple, as an example: “Yan Hui, so virtuous! He lives with a bamboo dish of rice and a gourd of drink in a remote lane. When others worry him, he does not change his devotion. Yan Hui, so virtuous! (Yong Ye).” Here, Confucianism places the gentleman in opposition to the petty man.
Two: The principle for ideal. This was mainly based on moralism and included four rules.
1. Improving oneself. This rule stated that a man should follow the rule “improve oneself” when faced with the goodness and evil (in the same way that he should follow the rule “satisfied with poverty and devoted to Tao” in the face of poverty). Confucius said, “One should serve the ruler when Tao is practiced and seclude oneself when Tao is not practiced,” (Tai Bo) and “One should take a small raft and live a secluded life when Tao is not practiced,” (Gong Ye Chang). Mencius also stated, “In poverty, one should maintain one’s integrity; when on the rise, one should make perfect the whole country,” (With All Heart I).
2. Adhere to goodness. This rule highlighted the importance of upholding the truth, as Confucius said, “One should adhere to benevolence and even surpass his teacher,” (King Ling of Wei) and “One should be devoted to honesty, learning, and goodness with whole heart,” (Tai Bo).
3. Maintain integrity. Confucius said, “One can carry off the commander from a whole army, but cannot take away the will of the common folk,” (Zi Han). Zeng Sen said, “Could a man be called a gentleman, to whom a ruler can entrust his young successor and the whole country, who does not change his will in the face of peril? Yes, he must be a gentleman,” (Tai Bo).
4. Devote your life to Tao. The final rule was to devote one’s life to Tao. Confucius said, “One with “ideal” sacrifices himself to practice benevolence rather than harm benevolence for his survival,” (King Ling of Wei). Mencius said, “One with “ideal” does not fear if he is deserted in the wild; one with valor does not fear if he is killed,” (Duke of Wen of Teng II) and “One should devote himself to Tao when Tao is not practiced,” (With All Heart I). This rule elevated Confucian morality to the highest level, as it called for the highest and most noble of sacrifices.

中国军队系列-中国军队与人道主义救援

作者：  陈胜武

出版社：五洲传播出版社 2015年05月

简介：

中国文化系列丛书：中国文化·服饰

作者：  华梅

出版社：五洲传播出版社 2015年05月

简介：
中国人习惯把日常生活概括为“衣食住行”，服饰排在了**位，可见它在生活中的重要位置。在这个历史悠久的衣冠大国，从古至今，伴随着民族间的相互融合和东西方文化的交流，服饰的样式和穿着习俗始终在不断演变。
【目录】
Contents
Preface: Beautiful Chinese Clothes
From Barbarism to Monarchy
From Ancient One-piece Dresses to Casual Garments and Gowns
Incredible Silk
Imperial Clothes and Culture
Reforming Military Clothing – King Wuling of Zhao
Loose Clothes and Broad Bands
Beautiful Tang Suits
Elegant and Comfortable Casual Clothes
Official Robes
End of Monarchy – Western Clothes Come to the East
Cutting Plaits and Releasing Feet
The Coexistence of Chinese and Western-style Clothes
Improved Cheongsams Combining Chinese and Western Features
Modern Clothes
Workers’ Clothes and Farmers’ Clothes
Military Dress
Bell-bottoms and Sunglasses
Jeans and Denim
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Official Robes
Ancient China was a feudal society with a rigid hierarchy. This hierarchy was clearly reflected in its clothing. Because ruling regimes needed stability and stability in turn required order, such order was manifested in clothes, especially officials’ clothes. In ancient China, everybody had to abide by clothing rules, which not only involved daily customs, but also constituted a part of the state’s social institutions. All of the dynasties had rules and orders that stipulated the textures, colors, patterns and styles of clothes in detail. Imperial kinsmen’s clothes, civil and military officials’ clothes and ordinary people’s clothes were all strictly separated, and people who violated the rules were punished. This practice of standardizing and limiting the clothes and headwear of various social classes, officials, and ordinary people was obviously intended to maintain the ruling order but also enhanced the culture of Chinese clothes.
A common image of ancient Chinese official robes is of county officials wearing black gauze caps with two wings on both sides like two copper coins, a jade belt and black boots with white soles. But, in fact, this is a comic image of Chinese officials popularized during the Song and Ming dynasties. Ancient Chinese officials’ clothes were quite diverse and different dynasties had different rules, and sometimes even changed the rules several times within the same dynasty. Changing the color of officials’ clothes was usually related to the state’s stability and politics. Official robes often epitomized Chinese people’s world view and understanding of political power, and this should not be overlooked when considering clothing of this type.
Official robes had caps, which showed authority. During the Han Dynasty most civil officials wore the “virtue cap” with a turban below it. Military officials wore a large military cap, supplemented with a flat turban. The turban was a kind of kerchief worn by men of all ranks in the Qin and Han dynasties. However, officials’ turbans were worn below their caps, while ordinary people wore only turbans.
In the Wei Dynasty, Jin Dynasty and the Southern and Northern Dynasties, a translucent stiff cap was made by applying lacquer to loose and light black gauze to make it erect, and to make the top vaguely visible.
In the Tang Dynasty, both officials and ordinary people wore scarves but they went through different styles and stages of development. The early scarf was a low kerchief wrapped on the head. Later, a turban made of phoenix tree wood, silk, vines, grass, and leather was added under the scarf like a fake chignon, giving a fixed scarf shape. From the middle period of the Tang Dynasty, caps with fixed shapes were formed gradually, and they were still called scarves. In the Zhenguan Period, caps with low and flat tops were called the “flat and small style” and were very popular; during the reign of Emperor Gaozong and the reign of Wu Zetian, the top of the scarf was lifted and separated into two petals called the “imperial Wu family style”; during the reign of Emperor Xuanzong, the cap sloped down to the forehead and was called the “Kaiyuan inner style.” The scarf’s two corners, also called feet, at first hung naturally to the neck or below the shoulders like bands. Later, they were gradually shortened, bent upwards, inserted into a knot behind the head, and called the “soft-corner” scarf. After the middle period of the Tang Dynasty scarf corners were round or broad like hard wings curling slightly upwards, and the middle parts were like silk strings. Because they could move, or bounce, these scarf corners were called hard corners or hard feet. It is said that this scarf style became popular because Emperor Wu of the Northern Zhou Dynasty often wore it.
In the Song Dynasty, officials’ scarves extended to the left and right. It is said that they were long so that officials were prevented from whispering to each other when they stood in court.
In the Tang, Song and Ming dynasties, China’s feudal ruling system was at its most sophisticated and in this period officials’ caps changed from the scarves of the Tang and Song dynasties to the black gauze caps of the Ming Dynasty. The style did not change much: the original temporary wrapping style changed into the fixed cap style. This was the point at which the black gauze cap became a symbol associated with officials.
Wearing a scarf or black gauze cap, a round-collared robe (Tang), a round-collared gown (Song) or a coiled-collar robe (Ming), a jade waistband, and black leather boots became the typical image of ancient Chinese officials’ clothes.
The official robes of these three dynasties did not change much in style, and official ranks were related to the color of the clothing. For example, in the fourth year of the Zhenguan Period of the Tang Dynasty (630) and the first year of the Shangyuan Period (674), two decrees made stipulations about clothing colors and ornaments. The second decree was more detailed: “Level-3 and higher civil and military officials’ clothes are purple with 13 ornaments on the gold and jade band; Level-4 officials’ clothes are deep red with 11 ornaments on the gold band; Level-5 officials’ clothes are light red with 10 ornaments on the gold band; Level-6 officials’ clothes are deep green with 9 ornaments on the silver band; Level-7 officials’ clothes are light green with 9 ornaments on the silver band; Level-8 officials’ clothes are deep blue with 9 ornaments on the chalcopyrite band; Level-9 officials’ clothes are light blue with 9 ornaments on the chalcopyrite band.” The Study of the Music of the Tang Dynasty says, “The colors of Tang officials’ clothes depend on their official ranks.” These rules regarding clothing colors lasted until China’s last feudal dynasty – the Qing Dynasty – exited the stage of history, with only minor adjustments throughout its history. During the Ming Dynasty, the rules were at their most detailed, as can be seen in the following table.

中国文化系列丛书：中国文化·节日

作者：  王学文

出版社：五洲传播出版社 2015年05月

简介：

中国文化系列丛书：中国文化·艺术

作者：  刘谦功

出版社：五洲传播出版社 2015年05月

简介：
艺术伴随着人类的诞生而诞生。数千年来，中国艺术传承了中国传统文化的精神，追求美与善的统一、情与理的会通、人与自然的和谐，重视艺术家的人格完善和艺术的教化功能，*终发展为一个独具中华民族特质的博大精深的世界。
【目录】
Contents
Preface
Calligraphy: Writing as Art
Unique Chinese Characters
The Four Treasures of the Study
The Sage of Calligraphy and the Best Running Script Work in the World
The Four Regular Script Masters
Unrestrained Cursive Script
Traditional Calligraphy and Modern Life
Painting: Silent Poems in Praise of Nature and People
Unique Chinese Painting
Depicting Both Ancient and Contemporary Figures
Elegant Ladies
Expressing Feelings through Mountains and Rivers
Flowers and Birds
Along the River During the Qingming Festival
Changing with the Times
Sculpture: Three-dimensional Art
Oriental Charm
Ancient Bronze Sculptures
The Terracotta Army
Buddhist Statues in China
Public Sculpture
Music: Sound for the Soul
Music and the Mind
Traditional Stringed and Woodwind Instruments
Ancient Tunes
Ethnic Music
Singing Aloud: Popular Songs
Chinese Musicians in the Modern Age
Dance: The Beat of Life
When Singing Is not Enough, People Dance
Ceremonial Dance
The Golden Age of Dance
Folk Dance
Dances from Nature
Dance that Celebrates Life
Drama: A Big World on a Small Stage
An Ancient Art
Chinese Drama: from Birth to Maturity
The Elegance of Kun Opera
Beijing Opera
From Greek Drama to Chinese Huaju
【免费在线读】
Ancient Bronze Sculptures
In 1986 two sacrificial pits were excavated at an ancient site in Sichuan called Sanxingdui. Ancient people in Sichuan offered sacrifices to the gods of nature, heaven, earth, mountains and rivers on this site and rare treasures were unearthed: more than 1,000 ancient utensils, including bronze vessels, items made of jade, and gold vessels, were piled up in the pits, all dating back to the late Shang and early Zhou dynasties.
Other spectacular archeological finds from Sanxingdui include a standing figure in bronze, sculptures of heads in bronze, and bronze masks. Before the excavations at Sanxingdui archaeologists thought that no bronze figure sculpture took place in China before the Zhou Dynasty but these discoveries changed this assumption.
The bronze standing figure sculpture from Sanxingdui is complete and is 182 centimeters tall, with a base of 80 centimeters. Because of the height of the base, the viewer must look up to the figure, which is sublime and solemn: it has two large eyes, a straight nose, a square lower jaw and two big ears, and wears a long robe with buttons to the left on the forepart and anklets. The sculpture provides scholars with valuable information about the look and clothes of ancient people in Sichuan. The figure’s overcoat is neatly carved with dragon patterns, unusual beasts, clouds and mountains. According to The Book of History, dragons, animals, the sun, the moon, mountains and other images were usually featured on ancient rulers’ clothes, banners and flags, implying that the bronze figure represents a person of the ruling class.
Apart from the bronze standing figure sculpture, most of the bronze sculptures unearthed from Sanxingdui were head sculptures or masks. The facial features of these head sculptures are very particular, with exaggerated eyes and ears. Located at the most important positions on the heads, these features are much bigger than real eyes and ears. The heads can be grouped into two types: bony faces, which look solemn and cold, and round faces, which look mild and friendly. Incredibly, bronze head sculptures wearing gold masks were found, together with gold staffs—which begs the question, were the ancient people of Sichuan natives or immigrants? No similar gold find has been located elsewhere in China, but these gold objects are remarkably similar to ancient Egyptian artifacts.
There are also some large bronze masks amongst the sculptures of Sanxingdui, which look like both humans and beasts, or may be gods. The biggest of these masks is 65 centimeters tall, and the ears are 138 centimeters apart. The two eyes look far ahead and two halberd-shaped ears perhaps signify “clairvoyants and clairaudients”, capable of watching and listening in all directions. Another mask is smaller but more unusual: it has a forehead ornament in the shape of a Kui dragon, which is 68 centimeters tall. Some researchers think that this is an image of Cancong, the earliest ancestor of the ancient people of Sichuan. The mask’s exaggerated facial features may symbolize Cancong’s superhuman abilities, or his resourcefulness.
Other types of bronze sculptures were unearthed at Sanxingdui, which also have peculiar and mysterious shapes.
There is a bronze tree almost 4 meters in height (395 centimeters). This astonishing object is thought to be a sacrificial utensil capable of linking earth and heaven, capable of communicating with the gods. This “divine” tree consists of several sections, including a thick trunk and a ribbon base. Archaeologists think that it used to include a big iron bird. The surviving tree has three levels and three branches, complete with fruit and birds, extend from each level. There are records of divine trees in ancient books— for example, the “huge mulberry tree” in The Classic of Mountains and Seas refers to a massive legendary tree beyond the sea, where the sun rises. In terms of cultural meaning, this huge bronze divine tree is perhaps more peculiar. Laozi said in Tao Te Ching: “The way begets one; one begets two; two begets three; three begets the myriad creatures.” This divine tree’s trunk consists of three levels and nine branches and “nine” is consistent with ancient views of the divine. The presence of a climbing dragon beside the tree symbolizes the vast universe.
A bronze sun wheel is another of the mysterious objects found at Sanxingdui. For human beings, the sun is the most important celestial body in the universe. The sun has been worshipped throughout human history. The ancient Chinese worshipped their ancestor the Yan Emperor as the sun god, and in ancient Greek mythology the sun god is the King of the Gods. The sun wheel from Sanxingdui is related to sun worship, which was a particularly important aspect of this agricultural society. The wheel is evenly divided into five parts. Ancient people appreciated symmetry for its beauty and simplicity. For example, a gold ornament in the shape of a sunbird from the Jinsha Culture, contemporary with the ancient Sanxingdui culture, emits 12 rays. Dividing a circle into five even parts was very difficult before modern measuring techniques, so why did the ancient people of Sichuan pursue complexity instead of simplicity? Perhaps we can find clues in the Jinsha sunbird. Its 12 balanced, flowing and rotating rays and four symmetrical totem sunbirds are stunning, but this design is not merely decorative; this divine object is invested with the fundamental properties of the sun—it represents the 12 months and the four seasons of a solar year. These ancient people obviously had a deep understanding of astronomy and calendars, so it may be logical to conclude that the bronze sun wheel might also contain information about the stars and the calendar.
Since the first major archaeological discovery of 1986, more ancient cultural sites and relics have been discovered at Sanxingdui, proving that it was a highly developed society more than 3,000 years ago. The bronze sculptures of Sanxingdui are the highlight of this sophisticated culture.

历史不容忘记：纪念世界反法西斯战争胜利70周年-大爱——日本遗孤的故事

作者：  关亚新

出版社：五洲传播出版社 2015年05月

简介：　　本书讲述的是中日关系史上的一段往事，从中我们可以了解日本侵华战争遗孤问题的来龙去脉，以及中国人民以博大的胸怀收养并抚育日本遗孤的感人事迹。

五洲传播出版社 中国文化系列 中国文化文学

作者：  李春雨

出版社：五洲传播出版社 2015年05月

简介：

中国文化系列丛书：中国文化·工艺

作者：  郭秋慧

出版社：五洲传播出版社 2015年05月

简介：
“一方水土养一方人”。历史上的中国，是一个以农业和手工业为支撑的农业国家，农耕社会的自然环境衍生了延续至今的传统生活方式。种类繁多的传统手工艺扎根于民间，与民生民俗息息相关，以实用、朴素、温情的品格展现了中国从过往到现代的国计民生和区别于其他文明起源地的文化特征。无论是服务于上层的宫廷工艺、充满文人趣味的士大夫工艺，还是带有浓郁乡土气息的民间手工技艺，发明创造的初衷源于特定自然环境中中国人的生活所需，蕴涵着生产与生活的造物智慧，是中华文明的重要载体。
【目录】
Contents
Preface
Craft Culture
The Transformation of Chinese Contemporary Arts and Crafts
The Development of Chinese Contemporary Arts and Crafts
Chinese Contemporary Handcrafts - Part of the Country’s Intangible Cultural Heritage
Sages’ Creations: Traditional Chinese Crafts and Their Tales
Utensils
Ceramics
Bronze Vessels
Lacquer Ware
Costume
Fabrics
Embroidery
Printing and Dyeing
Display
Furniture
Enameled Glassware Inlaid With Gold and Silver
Bamboo-Carving, Wood-Carving, Ivory- and Horn-Carving
Decoration
Jade Ware
New Year Pictures
Paper-cut
Folk Arts
Folk Toys
Kites
Puppets
Shadow Play
Commerce
Shop Signs and Huangzi
Packaging
Existing Traditional Craftsmanship
Folk Tools
Fiber Arts
Bamboo Crafts
Appendix
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Enameled Glassware Inlaid With Gold and Silver
Gold and silver ware
Gold and silver ware are utensils and ornaments made using the precious metals as their basic materials. China’s gold and silver ware is well known for its exquisite craftsmanship. It comes in many different varieties and is perceived as a symbol of wealth owing to its value, its rare raw materials, its bright luster and luxurious texture and finish.
In terms of its physical properties, gold is resistant to corrosion, oxidation and high temperatures. It does not rust and can be extruded and worked easily. It is very precious.
The main processes involved in making gold ware include smelting, mold casting, hammering, welding, “busting beads,” engraving, spinning, weaving, filigree making and embedding. Some of these techniques developed from the technology used to make bronze items, others are unique to the manufacture of gold ware. For example, bursting beads involves dropping molten gold into warm water. This produces perfect gold beads, which can then be bonded or linked toegther.
Silver has inferior physical properties than gold, and is more plentiful, it is therefore much less precious. Chinese silver ware appeared later than gold ware, and all its crafts are derived from those used to male gold items.
From the very start, gold and silver ware has been seen as having artistic and aesthetic value. The earliest existing Chinese gold article was made in the Shang Dynasty, over 3,000 years ago. Early gold and silver articles were mostly ornaments. They were characterized by their simplicity, and were small and exquisite in shape. They were unusually carved with distinctive local designs. Gold articles from the time of the Shang Dynasty were mainly gold and silver foils, gold leaves and plaques. These were mainly used for decorating furniture. In northern and northwestern areas, however, early gold articles were mainly worn as jewelry. One particularly attractive early gold item is a unique gold mask and scepter that was unearthed from the Sanxingdui Early Sichuan Cultural Site, in Guanghan, Sichuan. The growth of bronze crafts in the Shang and Zhou Dynasties laid a solid technical foundation for the development of gold and silver ware. Meantime, the development of jade carving and lacquer ware also promoted the development of gold and silver crafts in China. These crafts experienced peaks during the Spring and Autumn Period, the Warring States Era, the Qin and Han Dynasties, the Sui and Tang Dynasties, and the Ming and Qing Dynasties.
In the Spring and Autumn Period and Warring States Era, gold and silver craftsmanship developed remarkably. Gold and silver ware was produced in a wide variety of styles and to a high quality and was widely distributed. It had a vivid style and sophistication.
Silvering and gold plating was the most typical craft of time. This dated from the middle of Spring and Autumn Period, flourished in the Warring States Era, and gradually declined after the Western Han Dynasty. This decoration technique involved the following steps: first, a recessed pattern was either cast or carved on the surface of a piece of bronze ware. Then, gold and silver wires and plaques were firmly secured to the item. Finally the whole piece was ground and polished with stone. This highlighted the pattern and in******ion.
Gold and silver ware of the time included practical utensils (such as gold pots, gold spoons, gold cups and silver plates), animal plaques, spikes, ornaments, adornments (gold crowns, gold belt hooks, gold necklaces and gold earrings) and other solid gold articles. The silver plate for the King of Chu (collected in the Palace Museum) is one of the earliest pieces of Chinese silver ware ever discovered.
In the Han Dynasty, gold and silver articles were used by people in the upper echelons of society. These items were exquisitely modeled and many of them featured finely crafted filigree decorations. Filigree techniques included weaving, piling and binding.
By the time of the Han Dynasty fine gold craftsmanship had reached a mature stage of development and had finally broken away from the traditional techniques of bronze craft. The techniques of wrapping, embedding, plating and polishing were still used to decorate copper and iron items with gold and silver. However, gold foils or grains were also used to decorate lacquer ware and silk fabrics.
During the Six Dynasties, as contact with foreign countries increased and Buddhism began to spread across China, gold and silver began to be used to make Buddhist articles. Some gold and silver articles at that time had designs that reflected the characteristics of China’s northern nomadic people or of the Persian Sassanian Empire.

中国文化系列丛书：中国文化·节日

作者：  王学文

出版社：五洲传播出版社 2015年05月

简介：