To Chin2333 participants (12)

Dear Chin2333 attenders, It has been my pleasure to be with you at Knowles 726 for Chin2333 over the past months. Now you can have Saturday mornings back to yourselves again. Thank you for your time and attendance, and for the photos you took of the class and me. Wish you every success in your pursuits ahead! About the term paper, queries raised by some among you are now posted (or re-posted) here in 回應/Feedback (below), but some are still in 回應/Feedback of “To Chin2333 participants (11) (posted April 20; 2008).

修讀中國文化的最低標準 / The Least One Must Know About Chinese Civilisation

修讀中國文化的最低標準 鄭培凱	The Least One Must Know About Chinese Civilisation Pei-kai Cheng
一九三五年國學大師陳寅恪應聘清華大學，任國學研究院導師，開了一堂通史性質的課。在他發給學生的課程說明中，提到了在大學講授中國文化最困難的問題，是「選課人的程度不齊……有些事情，有的人早已知道，也有人還不知道。」	IN 1935, Mr Chen Yin-ke the late master scholar took up the position of prime instructor at Tsinghua University’s Institute of Chinese Classics. In the description of a course in general history he was to teach, Mr Chen identified the first problem besetting Chinese civilisation classes in a university. “The attenders vary so widely in their knowledge,” he wrote, “that certain topics may long have been familiar to some of them but are still entirely new to others.”
因此，他把學生修習課業的教材，分成三種：第一種是必讀的書，第二種是進一步學習的讀物，第三種是進行廣泛深入研究的材料。	Accordingly, for the students he prescribed course materials in three categories, namely required readings, further readings, and materials for extensive and in-depth studies.
從國學大師的立場來看，最理想的情況當然是同學自動自發，努力精進，為往聖繼學。但是，陳寅恪沒有忽略學生程度不一的現象，完全瞭解大多數同學還沒有獨立進行研究的能力。所以，他設身處地，從同學的立場，提出了修習課業的「最低標準」。	Ideally for the master scholar himself, students would best be expected to dedicate themselves to studying the classics willingly and spontaneously, so that the scholastic tradition started by sages of the past could be carried on. Yet Mr Chen was fully aware that his students were a mixed lot, most of them incapable of independent studies yet. So, for their benefit, he proposed a “minimum requirement” for completing the course.
這個最低標準，就是及格標準，顯然不是為上乘人說法的。最低標準的要求是甚麼呢？陳寅恪指明，只要讀了第一種必讀之書，有點基本常識，就可以及格了。他說的有點無可奈何，那口好像有違自己的心願：「最低限度必讀書，不在堂上講，考試要考這些。因為如不考，連這些常識也沒有。」	In effect, that was the requirement for passing – which is obviously not a goal for top-notch students among the cohort. What, then, was required of the average class attenders? They would receive a pass mark, as Mr Chen made clear, so long as they could finish reading the required texts in the first category and know the rudiments. More or less against his own wish, the scholar insisted on nothing but the basic. “The required readings are not for discussion in class but exams will be based on them,” he declared with reluctance. “Otherwise even a rudimentary grasp can’t be ensured.”
「不在堂上講」，也就是不必講，同學自己讀一讀就懂的。這樣的必讀書，若還要在堂上講，是浪費大家的時間，就沒有機會探討第二種高一層的讀物，更不必說深入的材料了。	Readings “not for discussion in class” needed no further elaboration because they were self-explanatory. Class hours would be wasted if spent on them. That would leave the students no time to explore the further readings in the higher category, let alone the materials for in-depth studies.
然而，「考試要考這些」，因為考試是為一般人設的，目的是要確定學生修習課業，得到一點基本常識。同學若有興趣，當然可以（也應該）進一步學習，升堂入室，一窺學問的宗廟之美。	Yet “exams will be based on” the required readings, as exams were designed for students in general, to ensure that all the class attenders grasp the basic facts and concepts after taking the course.    Of course, the more highly motivated ones among them could – and ought to – take a step further up for an intimate understanding and the beauty of scholarship.
我講這個六十多年前的故事，是為了說明修課的「最低標準」，是讓師生同感尷尬，卻又不能不提的事實。博學精深如陳寅恪，在清華國學院授課，也不是一開始就隨意揮灑胸中玄機，天馬行空，神龍見首不見尾。而是老老實實，像劉邦入主關中之際，首先與父老約法三章，讓大多數的老百姓知所依循，可以安居樂業。	By relating the 60-odd-year-old anecdote, I mean to highlight the fact that the “minimum requirement” for a course, though embarrassing for teachers and students alike, is a necessary evil. Profound and erudite as he was, Mr Chen did not start his teaching at Tsinghua by soaring up right into the firmament, so to speak, like an unbridled Heavenly Horse or elusive Magic Dragon. Instead, he began by setting out a few down-to-earth rules, just as the Han Dynasty’s founding ruler proposed a simple three-point covenant with the local elders on entering the overthrown regime’s territory, giving a guideline for the populace to go by for a happy living.
照說同學修習中國文化，應該感到其中蘊涵的知識與智慧，博大精深，山高海闊，會不由自主自動向學的。甚至應該嚮往先哲的榜樣，標準要立得高，甚麼要「學富五車」啦，「為學當如金字塔，要能博大要能高」啦，等等。 可是現代社會分工細密，專業知識的要求也日益增加，高等教育愈來愈困於「專精」與「宏博」的兩難處境。同學們修習課業，也就不能不精打細算，儘量利用有限的時間，只求完成學業。說得庸俗一點，可以改動龔定盦的詩句來形容：「讀書都為稻粱謀」，只是為了吃一口好飯，搵食而已。	In theory, students learning Chinese civilisation should feel attracted to the vast knowledge and profound wisdom therein, and would gladly aspire to pursue studies thereof. They may even look up to the ancient sages as their role models, aiming to attain lofty erudition built up pyramidally on top of an expansive basis. Yet in reality, the clear and minute division of labour in modern society requires specialised expertise, and tertiary education is increasingly caught in a dilemma between specialisation and versatility. To complete their studies with efficiency, students have to budget their time meticulously while taking courses. To put it vulgarly, one may parody the oft-quoted line by a Qing Dynasty poet, singing  “For what is all this book learning,  if not a livelihood earning?” – namely studying serves to land a decent job, and that’s all it’s about.
這是現代社會的現實，也是我們作為大學師生必須面對的事實。因此，講一個六十多年前國學大師面對現實的故事，也就更有時代的意義，可以幫助我們釐清教學所面臨的困惑。	Such is the reality in society today. As university staff or students, we have no choice but to face it. Therefore, the story about how the master scholar handled a similar problem some 60 years ago will help us put the issue into perspective.
不錯，中國文化博大精深，想要得窺堂奧，得花上畢生的心血。然而，中國文化課程卻不要求同學獻身國學研究，只希望同學們略覘堂奧之美，得到一把登堂入室的鑰匙，將來可以隨時進入，免得吃閉門羹。也因此，我們學陳寅恪那樣，也來訂個最低標準，也要考試，要同學得有最基本的常識。	It is true that one would have to devote an entire lifetime to gaining a fair dig into the wealth of Chinese civilisation, but that is not required of those who take courses in the subject.   Instead, they are expected to get a glimpse into the huge vault, as it were, and receive a key to it so that some day they can access the treasure stored inside, without finding the door closed in their face. Therefore, after the fashion of Mr Chen, we must lay down a minimum requirement involving exams to ensure that students gain a basic grasp of the subject.
我們最低限度的必讀書，就是《中國文化導讀》，及導師在課堂派發的講義，同學是可以完全自己修讀的。為保證同學們修讀無礙，我們的網頁會按照修讀秩序，每週提綱挈領，解說重點，並且指出需要留意思考的章節。 我們要考試，但考試的方法並不強調死背，並不希望同學硬記一些不相干的人名、地名與年代。考試的目的是為了考核，考核同學是否得到了最基本的常識。	The barest required readings comprise the book China: Five Thousand Years of History & Civilisation and the handouts given by the instructors in class, all being self-explanatory materials. To help the attenders, study aids are provided on our website according to the course schedule, with weekly tips on main points and key passages in the readings for attention and close studying. Exams are a must, but they are not about learning by rote a host of unrelated names, places, and dates. Rather, they are intended to check and find whether the students have an understanding of the essential facts and ideas.
我相信，絕大多數的同學修讀了中國文化課程，都能得到進入堂奧的鑰匙。也許在短時間內要忙於生計，還無暇體會中國文化的精美富瞻，但只要心中藏有這把鑰匙，將來總能登堂入室的。至少掌握了開啟門戶的主動權，不會遭到摒斥在外的羞辱。	The large majority of those taking our courses in Chinese civilisation, I believe, will obtain a key to the vault of treasure.  For a short while, time pressure and livelihood concerns may allow them no leisure to explore the rich and delicate wealth of the civilisation.  Yet, some day in the future, the key in their heart will usher them deep into the great abundance.  At least, they will have the right of access in their hand, fearing no humiliation of being shut out of door.
若是有人不肯修讀最低限度的材料，連最低標準都達不到，那當然是不及格，無法畢業。因為這樣的人，生活在中國文化圈中，連基本的文化常識都沒有，看來還不配稱為大學畢業生。 (原載《明報月刊》2000-02)	If some of them refuse to do the basic reading and fail to meet the minimum requirement, then they can’t get a pass mark and can’t graduate.  Then it is fair that such people, living amid Chinese civilisation and yet lacking the most basic knowledge of it, should be seen as undeserving of the title of a university graduate. (The source text was published in Ming Pao Monthly, February 2000 issue.) (Translated by Allen Zhuang)

To Chin2333 participants (11)

Dear Chin2333 attenders, For your information, posted below is an English version of the article “白老鼠的辯證法”. This is not, however, meant to serve as the answer to the translation exercise you’ve done. In fact, I greatly appreciate the various renderings you produced. Keep up the good work! About the term paper, a few queries have been raised by some among you. They are posted in Feedback (below) along with replies to them.

白老鼠的辯證法 / Dialectic of Guinea Pigs

白老鼠的辯證法 鄭培凱	Dialectic of Guinea Pigs Pei-kai Cheng
香港特區政府銳意推行教育改革，從理念上來說，是件好事，是預備打開長期以來教育僵化的一個死結，讓學童呼吸一點知識的自由空氣，進而享受學習的樂趣。教育改革變成有社會共識的理念，既不是憑空掉下來的奇想，也不是政府領導心血來潮的花招，更不是教育專家開會研製出來的學術理論。香港的教育需要改革，而且有著社會共識，是因為教育制度像一間生了銹的鐵皮屋子，千瘡百孔，夏天炙熱，冬日祁寒，勉強可擋風雨，卻屋漏處處，沒有一寸舒坦的空間，可以讓學童擺下一張安靜的書桌。	The Hong Kong SAR government is actively pushing for reforms in education. The concept of reform is a welcome one, as it gives hope that a long-time Gordian knot in the fossilised system will be untied, and our schoolchildren will finally be allowed some fresh air of happy learning and pleasure in knowledge. The concept of Education Reform is now shared by all. It is neither a whim coming from nowhere, nor a ploy of sudden inspiration from the government heads, let alone an academic theory put forward by specialists in education. Reforms are now found necessary, and called for by all in society, because the existent system seems unable to go on properly. It is like a tin-sheeted structure badly rusty and full of cracks and splits, inside which it is scorching in summer and freezing in winter. Barely a shield from the elements, it leaks everywhere on rainy days, leaving no space decent enough for a reading-desk for the young.
現行的教育制度，是英國殖民體系的殘餘，隨著大英帝國的沒落，早已趕不上世變日亟的現實。再加上中國的考試文化傳統，通過死背硬記方式，擠進會考與高考的窄門，使得教育成了桎梏青少年心靈的酷刑，學童、家長、老師，都是在港式教育這座煉獄中煎熬的痛苦魂靈。日日夜夜的煎熬，年年歲歲的痛苦，總得有解脫的一天吧？這就是教育改革的社會基礎與共識。	The education system of Hong Kong today is part of what remains of the British colonial establishment. Along with the decline of the old Empire, it has long been lagging behind the fast changing world. The problem is aggravated by the age-old Chinese culture of studying for examination, which forces youngsters to learn hard by rote in order to squeeze through the narrow gates of exam after exam into senior secondary school and then university. Education has become torturing shackles for the young minds. Students, parents and teachers are all like suffering souls, so to speak, being punished in a purgatory called Hong Kong-style education. Now at last, amid the endless days and years of misery, there arises wish for deliverance some day. Herein lies the basis for change and consensus about reform.
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教改是建新屋子	Overhaul the system; build a new house
改是一定要改的，然而，怎麼改？是改形式還是改內容？是重新建一間新屋子，還是補補鐵皮屋的漏縫，塗上一層光鮮的油漆？	So reform is a must now, but how? Will it be a change of the form or overhaul of the substance? Shall we build a new house, or give the leaking tin roofs some mending and caulking, and give the rusty facade a bright coating of paint?
教育真要改革，就要有變動，就得經過實踐的階段，就得吃一口梨，嚐嚐梨的味道是酸是甜。不能只是捧著一隻梨，讚嘆連聲，啊呀，你看這隻香港特區梨，多香啊，多美啊，硬是賽過了天津鴨梨，壓倒了日本水晶梨，打敗了台灣豐水梨，甚至勝過美國的加州梨。要實踐，就不是說相聲，就得動真格的，就會改變現有的學習方式，改變現在的教學習慣。不但是學生要改，老師要改，連家長也得跟著改，整個社會都跟著改，牽一髮而動全身。	Genuine reforms can be realised only after things are changed in the process of practical actions, just as the taste of a pear can be appreciated only after a bite is taken of it. One just can’t know how the fruit actually tastes – sweet or sour – by simply holding it in his palm and admiring it while exclaiming “Oh, how it smells, and how it looks! How this Hong Kong SAR pear beats all the topmost brand-name produce of mainland China, Japan, Taiwan, and even of California in the US!” Actually changing things is more than comic talk; it takes serious, down-to-earth work. Existent modes of teaching and learning will be changed. Not only must students alter their ways but so must teachers and parents accordingly. The entire society will change as a result. Pull at a hair and all body parts move with it, as it were.
教育要改革，就一定要實踐；要實踐，就得讓整個社會參與試驗。試驗的結果，好的保留，壞的拋棄，有時得返工，有時得推倒重來。只有通過「試驗與錯誤」 (trial and error) 的過程，我們才能得到實驗的結果，才能完成實踐的程序。因此，教育改革是把整個社會變成一個大實驗室，人人都得為了下一代的幸福參與試驗。不僅是學童，家長、老師、教育工作者，連特首在內，都成了試驗品。	Education needs reforming, and reforms entail practical actions, which in turn will involve all members of society in tests and experiments. Whatever is proven good shall stay, and whatever is found bad has to go. Jobs ill done must be twice done; projects that have gone wrong may just have to be scrapped and started all over again. Only through such bouts of trial and error can people gain results of the tests and experiments and complete the practical actions. Hence education reforms will turn the entire society into a huge laboratory where all its members participate in experiments for the well-being of the next generation. All people – not only schoolchildren and their parents, but also teachers and other educators and even Hong Kong’s Chief Executive – will become subjects for the experiments.
在社會的大實驗室裡當試驗品，是不是就成了「白老鼠」呢？	Subjects for experiments in the huge laboratory called society – shall we become “guinea pigs”?
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我們都是白老鼠	All guinea pigs, no exception
粗泛而言，是的。我們都會成為教育改革的「白老鼠」，無一例外。然而，我們同時也要反過來想，難道我們過去不是港式教育的白老鼠嗎？不是養在鐵籠子裡、關在鐵皮屋裡、置身在水深火熱的煉獄裡的白老鼠嗎？	Broadly speaking, yes, we are all going to be “guinea pigs” in the education reforms, without a single exception. Yet, on reflection, we might ask ourselves: In the past, have we not always been guinea pigs in the Hong Kong-style education regime, as if raised and kept in iron cages, locked up in tin-sheeted structures, and left deep in the purgatory full of fire and brimstone?
就算作白老鼠，我們也想作快樂、自由、幸福、以追求知識為樂趣的白老鼠，而不要作抑鬱、苦悶、日夜煎熬、時常想跳樓的白老鼠。不是嗎？	But, even if made guinea pigs, we would choose to be the little white creatures that are free, merry, and happy, taking pleasure in pursuing knowledge, rather than those depressed, melancholy, and ever-suffering animals, turning suicidal every now and then. Isn’t it a sensible wish?
古人有句俗話，「成人不自在，自在不成人」。那意思相近於我們常說的「沒有白吃的午餐」、「一分耕耘，一分收穫」。天下哪有不勞而獲的事呢？你要成為一個有用有為的人，就得經過磨練，就得接受教育成長的努力過程，不能天天躺在沙發上，吃雞腿看電視，就可以「成人」的。「成人」的過程，不是那麼「自在」，總要經歷「白老鼠」的階段的。	“Either pleasure, or a man to treasure,” so goes an ancient saying. It sounds more or less like “There’s no such thing as a free lunch”, or “No pains, no gains”. Indeed, how can anyone on earth reap a harvest without toiling for it? To grow into a useful and worthy person, one must undergo discipline and hardships, receive education, and make efforts to mature in personality. “A man to treasure” is not a person who has spent all his time lounging on the sofa, watching TV and biting drumsticks. The years up to a worthy personality are not full of pleasure. One must go through a patch when he is a “guinea pig”.
香港教育當局怕教改會引起家長的疑懼，不斷申說學童不會成為白老鼠，不會成為教育改革的試驗品，用心良苦，是為了消除民間的反對聲音，為了政策的順利推行。但是，老百姓會相信嗎？	The education authorities in Hong Kong worry that the proposed reforms will arouse suspicion and apprehension in parents, and so have repeatedly promised that their children won’t become poor subjects or “guinea pigs” for educational experiments. Certainly the well-intentioned statement is meant to quieten voices of opposition from among the populace, to ensure that new policies are launched smoothly. But will the public simply swallow the assurance?
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民間智慧不可小看	Don’t underrate people’s wisdom
我一向主張政府要「誠信」，而且不要低估老百姓的智慧。不要自己高高在上、閉門造車，擬出一套自以為是的方案，走個「民意諮詢」的過場，然後就可以順利推行新政策了。反覆申說學童不是白老鼠，並不利於教改政策的推行，反而會引起無謂的爭端，增加許多家長的恐慌與疑懼。	I have always advocated that a government must be honest and never think little of the wisdom of the governed. Those in high positions, out of touch with reality, may think out a policy with self-acclaimed merits, but they shouldn’t assume it can be easily put into effect just after a bit “public consultation” as a mere formality. The repeated promise that children won’t become guinea pigs doesn’t help make reform policies welcome. On the contrary, it will only stir up meaningless disputes and give parents even greater panic and worse fear.
為今之計，我認為當局不要再去糾纏學童是不是白老鼠了，也不必道歉說錯話了。虛心採納民間的建議，關切家長的疑懼，認真制訂教學的內容與方式，讓學童當白老鼠時快樂一點，得到知識啟發的樂趣，從而可以脫出白老鼠的牢籠，發展獨立自主的人格，成為有用於社會的一個真正的人。	What needs done now, in my opinion, is not for the authorities to stay embroiled in arguments about guinea pigs, nor to apologize for having said wrong things. Instead, they should humbly heed suggestions from the common people, care for the parents who have doubts and fears, and make a conscientious effort to map out what to teach in schools under a new system, and how. That will make students a bit happier when acting as guinea pigs, enabling them to find pleasure in learning and – eventually – break out of the cages to develop their own independent personality. Then they will grow into real humans and worthy members of society.
(原載《文匯報(副刊)》2004-11-22)	[The source text was published in Wen Wei Po (Supplement) on November 22, 2004.] (Translated by Allen Zhuang)

多彩多姿的漢字文化 / Civilisations with a Shared Language

多彩多姿的漢字文化 鄭培凱	Civilisations with a Shared Language Pei-kai Cheng
中韓兩國自古毗鄰，唇齒相依，文化相通。在國族主義尚未大興的古代，文化是連繫不同民族思想感情最重要的紐帶，也是文明溝通與發展的津樑。東亞文明的早期，在中原大地成熟的較快，發展出漢字文化，迅速提高了文明昌盛的層次，同時也影響了周邊文化的發展，韓國地區也就成了漢字文化圈的一環。	SHARING borders since antiquity, China and Korea have been as intimate as teeth and lips, with a close cultural affinity between them. In ancient times, before the rise of nationalism, culture had been the strongest tie linking the heart and mind of nations, and the bridge or ferry channelling the traffic between growing civilisations. East Asia, in particular, saw a civilisation grow up earlier in the central plains of China, where a set of characters for writing took shape and soon raised the civilisation to a higher level. Shedding light on surrounding regions, it also helped to foster other civilisations, giving rise to a chain of civilisations linked up with Chinese writing characters. The land of Korea became one of its links.
雖然歷史的演變有分有合，有戰爭有和平，有政治紛擾，也有權力爭奪，文化的影響與交流互動卻是持續的。中韓兩國的歷史關係，從政治上看，有征戰與反抗，也有和解與互信，因權力與利益而有變動。但從文化上看，卻是幾千年來相互交流，共同創造了東亞文明的異彩。漢字、儒學、佛教、漢醫、禮儀制度、風俗教化，都是中韓文化共通的因素，相互激盪而促成了東亞深厚的文化底蘊。	History has been punctuated by unions and separations, wars and truces, political unrest and power struggles, and yet cultural bonds and exchanges have kept going on. Politically, ties between China and Korea did change with varying power and interest – at times conquest with resistance, and then reconciliation with mutual trust. Culturally, however, one can find a two-way flow running steadily for millenniums, which jointly contributed to the creation of a colourful cluster of civilisations in East Asia. Chinese writing characters, Confucianism, Buddhism, and Chinese medicine Koreanized later, along with similar etiquette, institutions, customs, morals and manners – these factors of culture are shared by China and Korea, clashing and merging to form part of the cultural wealth of East Asia.
有鑑於中韓文化的歷史影響與互動，我們認為中國學者應當深入研究韓國的文化資源，更因韓國歷代學者以漢字為書寫載體，出版了大量的漢文書籍，在閱讀研究上便於精通漢文的中國學者，使得這樣的研究工作可以事半功倍。因此，在韓國影印出版古代漢字文集之際，香港城市大學圖書館便購買了兩套珍貴的資料：《韓國歷代文集叢書》三千冊及《燕行錄全集》一百冊，提供豐富的歷史文化資料，促進中韓文化交流的研究與教學，推動文化通識教育。	In light of the cultural bonds and exchanges in history between the two nations, we believe Chinese scholars would be well-advised to delve deep into their neighbour’s cultural heritage. Moreover, for those proficient in reading Chinese, such research work will bring doubled results with halved efforts, so to speak, because scholars in Korea actually wrote in Chinese characters over the centuries, and large numbers of their Chinese-language tomes and volumes have been published. Therefore, when South Korea published collections of ancient Chinese-language writings in photographic facsimile editions, Run Run Shaw Library of City University of Hong Kong purchased two precious sets: Anthology of Korean Works Through the Ages in 3,000 volumes and A Complete Record of Journeys to Peking in 100 volumes. They will provide valuable data for studies on history and civilisation, facilitate research and teaching in Sino-Korean cultural relations, and boost general education as a whole.
這兩套叢書的置備，不但讓我們能深入了解韓國文化及中韓文化交流，更可以通過韓國歷代學者的著述，了解東亞漢字文化與儒學文化的多元性質，讓中國學者在研究中國文化發展的歷程中，多一面鏡子，看到多彩多姿的面貌。	The acquisition of the two valuable collections will give us a better grasp of the Korean civilisation and Sino-Korean cultural ties. More importantly, the Korean scholars’ works through the ages will show us a clear picture of the multicultural aspects of the Chinese-language-based civilisations and Confucianist cultures in East Asia. Also, scholars and researchers in China, in studying the evolution of their own civilisation, will benefit from having an additional mirror that reflects the image in richer hues and tints.
[本文是即將出版的論文集《千載毗鄰 – 歷史上的中韓關係》(The Rapport between China and Korea in History，廣西師范大學出版社) 的前言。] 2010年補記：該書已於2009年3月出版。	[The source text is foreword to The Rapport between China and Korea in History (《千載毗鄰 - 歷史上的中韓關係》) to be published by Guangxi Normal University Press, China. ] P.S.(in 2010): The book was published in March 2009. (Translated by Allen Zhuang)

漢風建築的文化特性解讀 / Interpreting Cultural Implications of Han Architecture

理想與現實之間 ——漢風建築的文化特性解讀 四川大學歷史文化學院教授王挺之	Between Ideal and Reality Interpreting Cultural Implications of Han Architecture Wang Tingzhi, Professor of Sichuan University
摘要	Abstract:
在歷史的研究中，建築是很重要的研究物件，我們可以借此瞭解古人的特質與精神文化。建築物忠實地記錄了時人的生活方式與價值觀念，是藝術、技術與人生的總和。 在當前中國城市化的迅猛的進程中，城市中的歷史建築正在逐漸消失，歷史街區也不斷地縮小，許多歷史文化名城正在面臨名存實亡的尷尬局面。 另一方面，隨著中國經濟的高速增長和城市的不斷擴大，當代中國又迫切呼喚著中國傳統文化的復興。在這一傳統文化復興的運動中，中國古典建築成為文化復興的重要載體，各個城市都在不同程度上復興歷史建築，有的是對歷史建築進行修葺和加建，更多的是在歷史建築的遺址上進行重建。 特別是在中國當前旅遊業發展的大趨勢下，中國各地紛紛興起了重修歷史建築的熱潮，歷史建築在旅遊景區、宗教寺廟、歷史街區、甚至整個城鎮中被重新修建起來，形成了一個個新建的古街區、古鎮和古城。 然而然而，在這一中國歷史建築復興的熱潮中，人們對中國古代建築的分期、形制、特徵以及文化特性並不是十分清晰，往往只是一種歷史記憶的模糊再現，有的甚至是對歷史建築的誤讀，這是需要認真加以研究的。	Ancient architecture has been a key subject of historical studies. It reflects various aspects of the ancient people, including their spiritual-cultural characters. Age-old buildings keep a faithful record of their residents’ way of life and values, their arts and crafts, and the past life in general. In China today, rapid urbanisation has been wiping out historical structures and squeezing old-time districts out of towns and cities. Many historico-culturally famous towns and cities are dying out in all but name. Meanwhile, with its economy booming and cities burgeoning, China is calling for revival of its traditional culture. As a result, classical-style architecture is seeing a rebirth. In some cases, extant historical buildings are rehabilitated and expanded, but far more often new structures are being erected on historical sites. Compounded by a desire to boost tourism, waves of re-making historical structures are sweeping across the land. Newly-built “historical” structures are fashioning some urban districts – or even towns and cities in their entirety – into a pseudo-antique world. Yet, amid the zest for reconstruction, there is little awareness of the periodisation, physical description and features, and cultural characters of ancient buildings in China. Frequently one finds in the modern copies some fuzzy remembrance of history, or even some misreading of the original model. This is a problem that needs addressing.
中國建築源遠流長，漢代建築以其宏大莊嚴的形制流傳於後世，已成為中國古代建築的典範。現存漢代建築以闕為多，本文擬針對現存漢闕實物，通過研究其源流、探究其建築特點及其所蘊涵的文化特性，同時與當代重建的仿漢建築加以對照，從而對漢代建築具有較為深入理解，希望藉此能為當代中國建築中文化特性缺失問題的解決提供一些有益借鑒。	Chinese architecture has a long history, and that of the Han Dynasty (221 BC – AD 220) has been admired throughout history particularly for its majestic grandeur, to be modelled on during later ages. Of the extant Han structures the gate-pillars (闕) form the bulk. This paper attempts to explore their origin and evolution, architectural features, and cultural implications. It also seeks, by comparing these gate-pillars with today’s mock-Han buildings, to increase awareness of the genuine Han structures, thus offering a frame of reference to help solve the above-said problem. (Translated by Allen Zhuang)