坡港英華 / SingaKong Chinese & English

趙嘏：聞笛 / The Flutist Heard from Afar

2011-10-31T20:15:00.004+08:00

聞笛 [唐] 趙嘏	The Flutist Heard from Afar Zhao Gu （AD 806-853 (？)）
誰家吹笛畫樓中，斷續聲隨斷續風。響遏行雲橫碧落，清和冷月到簾櫳。興來三弄有桓子，賦就一篇懷馬融。曲罷不知人在否？餘音嘹喨尚飄空。	Who’s playing the flute yonder In that painted tower, I wonder?
	On and off the tune’s wafting near As on and off the wind’s floating here; It soars high to the heavens, where the clouds no longer sail, And falls cool on my curtains, where the Moon shines pale.
	Then, the legend’ry Huan the flutist springs to mind, And Ma the poet, whose Ode to the Flute is the best I find.
	Now the melody’s o’er, who knows if the Muse’s still there While the strains in their echoes are lingering in the air?
	(Translated by Allen Zhuang)

碎畫 / Broken Paintings

2011-09-22T21:03:00.002+08:00

碎畫金雨田	Broken Paintings Jin Yu Tian
鷹，淩空，腳爪抓滿勁力，俯瞰，浩浩山河。徐徐開卷，悲鴻大師的墨魂，展翅而飛。	THE EAGLE hovered above the clouds, its mighty talons clenched and its eyes sweeping across the vast expanse of mountains and rivers below. On its wings, the soul of the painting came to life as we gently unfolded the scroll by Xu Bei Hong, the late Chinese master artist.
啊！觀者都不禁發出同一個音調。紙，碎裂著，像葉子離開枝椏；木屑，灑脫脫，象塊塊沉淪的田畦。鷹眼如炬，硝煙年代睥睨大地的悲情。	“Ah!” – a gasp escaped all those present in one voice as the paper broke into bits – like leaves torn off twigs – while the wooden roller crumbled into scraps like ridges in the fields sinking asunder. Yet the bird’s eyes shone like torches, casting sad compassion over a land enshrouded in gunpowder smoke.
這已是我們打開的第三張畫了，另兩幅，一匹仰天嘯馬，一幅壯士悲懷。開到第四卷時，才露出兩對翅膀的尖角，我們的手指再也挪不動了，時間靜止了。	This was the third scroll that we had opened. The first depicted a horse neighing towards the sky, its head held high; the second showed a group of desperate warriors ready for the last battle. But the fourth painting stopped short of displaying its full charm. When the tips of a pair of wings appeared, our fingers could not move any further. Time seemed frozen then and there.
怕到底多少只鷹會羽毛散落在我們的無知好奇中。這些水墨畫，紙張因久燥而變得如斯脆弱不堪。叫我們怎麼忍得再畫幅打開呢！	Still more eagles, we feared, might shed their feathers or break their wings because of our ignorant curiosity. After long years of dryness, the paper of those ink-and-wash paintings had become extremely brittle. How could we have the heart to risk damaging more of them?
檀木箱裡，還睡著十多幅畫卷，睡，想是它們多少年沒見光了。而子孫，談起老祖母生前視鑲金花邊的黑褐箱子如珍寶不許人動的感情，就有如那蝴蝶鎖般，鎖住一幅幅都是徐大師的畫的謎一般。	Another dozen of scrolls were still slumbering in the ebony box – in dream, oblivious to light for untold years. Their current owners recalled how their late grandmother had jealously guarded that dark brown, gold-laced box, forbidding anybody to touch it. To them, her keen attachment for whatever kept inside was as mysterious as the butterfly-shaped padlock that had been securing Master Xu’s priceless works all the time.
	(Translated by Allen Zhuang)
[原載新加坡《聯合早報》(2000)；收入《不着地族 / A Lift-Off People》(潘正鐳著、Allen Zhuang 英譯；Singapore: All Publishing House, 2002)]

不信東風喚不回 / Regaining the Spring's Breeze

2011-08-24T15:44:00.002+08:00

送春 [宋] 王令	A Farewell to Spring Wang Ling (AD 1032–1059)
三月殘花落更開，小簷日日燕飛來；子規夜半猶啼血，不信東風喚不回。	Spring’s last month sees flowers fading, they fall, again they bloom; And little eaves find Swallows arriving daily back to their room. Into the midnight the Cuckoo wails, weeping till she bleeds, Convinced her crying never fails to regain the Spring’s breeze.
	(Translated by Allen Zhuang)

魚友 / A Fish Companion

2011-07-13T22:35:00.000+08:00

魚友金雨田	A Fish Companion Jin Yu Tian
撈魚烹鮮，對我的新交邁來說，是個可驚又可喜的經歷。	FOR Mike, a new friend of mine, the “fish-of-your-choice dinner” was a shocking and yet pleasant experience.
東京友人招待大夥到海鮮館吃游水魚，入座前，侍者領我們到一個大魚缸前，魚兒們雖不眨眼，眼睜睜的穿石過草，在人工氣泡間倒也悠悠閑閑，不知禍之將至。	A buddy in Tokyo treated us to the dinner in a seafood restaurant. Before seating us, the waiter led our group to a large fish-tank. The fish there, with eyes staring wide, were plying leisurely to and fro amidst the little rocks and seaweed and through the artificial bubbles, ignorant of the imminent disaster for them.
來自亞細安的五個朋友都興高采烈地選了心目中的口欲對象回座，惟獨邁仍在魚缸前發呆。	In high spirits, the five of us from Southeast Asia picked a fish each as we pleased, and then took our seats. Mike was left alone there, still in front of the fish-tank, apparently bewildered.
酒過三巡，我們都各自享用廚師妙藝下的魚香。邁的面前一盤大生菜，吃得不亦樂乎。洋人嘛，就這麼吃法。	After a few drinks, we were enjoying our individually ordered dish done with exquisite cuisine – except Mike, who was relishing a large plate of salad. The way Westerners eat, we thought.
散席時，主人付了帳，侍者則提着一個不大不小的膠袋，哦，裏面有條魚！原來，邁看上了它，慈悲心起，不忍眼看活脫脫的它成為自己的腹中肉，只好撈鮮回家啦！	The dinner was over, and our host paid the bill. Then, the waiter came with a medium-size plastic bag that contained – oh, a live fish in water! It turned out that Mike had chosen his fish but, not having the heart to see the creature turn into his food, had decided to take it home alive instead.
聽說，這位留日洋學生，窄窄的宿舍裡，從此有條魚陪他讀書做功課！	Since then, I hear, the foreign student has had a fish companion in his small dormitory room during his studies in Japan. (Translated by Allen Zhuang)
[ 原載新加坡《聯合早報》(2000)；收入《不着地族 / A Lift-Off People》(潘正鐳著、Allen Zhuang 英譯；Singapore: All Publishing House, 2002) ]

高錕膺諾獎，香港宜自省(二) / Nobel Award should set off soul-searching in Hong Kong (2)

2011-07-09T21:05:00.003+08:00

高錕膺諾獎，香港宜自省(二) 郭位	Nobel Award should set off soul-searching in Hong Kong (2) Way Kuo
科技提升社會福祉	Technology fosters social well-being
港人善於理財、精於盈利，無可厚非；然而僅此之圖，則生財之道略嫌單薄。本港的大學，在困難環境下排名不錯、成果有限；因政府扶持乏力，不少研究專利落入境外企業之手，大學科研成果與對香港的科研回饋脫節，未能為本港所利用。	Hongkongers have a flair for handling money, and the local economy is highly reliant on financial industry. Yet, an economy based on financial industry alone can hardly be a strong one. Hong Kong government has been sparing with funding for local universities’ research in science and technology. For lack of funds, many patented products born of local research efforts have ended up in the hands of enterprises outside of the territory rather than benefiting the local community.
說到利用科技成果，眾人往往只見產品可以謀利，未能了解科技發展對推動社會福利的長遠效果。眾所周知，當前香港社會的貧富差距甚鉅，金融業、房地產業雖稱繁榮，鮮能直接造福大眾，而貧富分化，微弱的中產階級早成社會失衡的隱憂。發展科技業，正好可以彌補產業結構單一的缺失，有助於改善社會生態，造福眾生。以香港金融業的建全基礎，對高科技的經營也必然能達事半功倍的效果。以台灣為例：台灣的高科技蓬勃發展，帶動了其他產業升級，催生了人數眾多的中產階級。	Talking of products born of research, people are apt to look at the monetary value the new inventions could reap from the market. Yet one should give greater emphasis to the social progress and long-term well-being for people that are boosted by advances in science and technology. Hong Kong is known for its wide rich-and-poor gap. The wealth generated in its thriving finance and real estate industries has failed to benefit the broad masses. Hong Kong is under threat from social unrest caused by the widening wealth gap coupled with a weakening middle class, which is worrying. One antidote to the tendency can be found in new-born high-tech industries, as shown in the success story of Taiwan in the past decades. The island’s hi-tech industries have brought about upgrades in other branches of economy and hence the steady growth of a strong middle class, which translates into higher income and better life for the general population.
香港政府最近推出發展六大產業的策略，其中包括創新科技。要大力扶持科技發展，就必須制定相關政策，引導投資，尤其是高科技及具有前瞻性領域的投資。除資源外，還須有眼光、魄力，拿出決心辦實事。去年，美國正當金融風暴、財政困頓之時，反而大量加碼投資橡樹嶺國家實驗室的科研經費。此所以美國以科技立國屢創高峰的主因之一。香港雖然錯失扶持高錕、就地發展光纖通訊的機會，但科技發展是日新月異的事業，不但當前有能源、環保等亟待解決的課題，今後還會出現今日尚無從預測的新興領域，如果肯投入，以港人的資質與完善的制度，香港還是有希望在金融之外再創榮景。	Hong Kong government has recently proposed to develop six key industries, including one of “innovative technology”. To bring that initiative to fruition, the authorities have to draw up policies and implement them to attract investment into hi-tech industries, particularly those with long-term potentials. Resources are indispensable, but more importantly the authorities must make up their mind for down-to-earth work. Our leaders may learn something from what the Americans are doing. Last year, despite the financial tsunami that badly hit the economy, the US government has greatly increased – not decreased – funding for research projects at the famous Oak Ridge National Laboratory. This highlights a striking feature of the mechanism for developing science and technology that has helped make the US a great power. True, Hong Kong missed a golden chance of making a profitable use of Kao’s great invention. Yet, fortunately science and technology never cease to advance. Today we are faced with such pressing issues as energy shortage and polluted environment that clamour for solution, while the future is yet to bring us new areas of science unpredictable today. With their intelligence and the helpful social milieu, so long as Hongkongers are willing to put in great efforts, their home city stands yet another good chance of achieving prosperity in more fields than just the financial industry.
反思	Soul-searching needed
高錕的諾貝爾獎，除印證了華人才智出眾之外，是否更帶給港人在教育與高科技投資上又一個反省的機會？	The Nobel Prize awarded to Prof Kao will be more meaningful to Hongkongers if it can trigger their soul-searching about topics of education and investment – into high technology. (Translated by Allen Zhuang)
參閱：高錕膺諾獎，香港宜自省(一) Also see: Nobel Award should set off soul-searching in Hong Kong (1)
[源文初載《明報》(2009-12-02)，作者署名“椅子”；復載於香港城市大學網頁之“校長網誌”(2010-04-22，有刪簡，附加英譯). / Source text was published in Ming Pao Daily (Dec 2, 2009), then posted along with an English version on “Way to Kuo Blog” of City University of Hong Kong website (2010-04-22). ]

高錕膺諾獎，香港宜自省 (一) / Nobel Award should set off soul-searching in Hong Kong (1)

2011-07-08T12:18:00.011+08:00

高錕膺諾獎，香港宜自省(一) 郭位	Nobel Award should set off soul-searching in Hong Kong (1) Way Kuo
高錕獲2009年度諾貝爾物理學獎，在兩岸三地引起驚喜。內地認為，高錕獲獎證明華人對世界科學的貢獻，香港認為是港人的驕傲，台灣則因高錕為中研院1992年當選的院士而再次引為莫大榮耀。誠然，自從李政道、楊振寧1957年獲得諾貝爾物理學獎以來，華人科學家得獎者增至八名（李、楊之後的華人按獲獎時序依次為：丁肇中、李遠哲、朱棣文、崔琦、錢永健、高錕），畢竟是華人之光。此外，高錕以工程學科的專業得諾貝爾物理獎也屬少見。	The 2009 Nobel Prize in Physics awarded to Professor Charles Kuen Kao has brought a surprising joy to Greater China areas. People in mainland China see it as proof that the Chinese have contributed greatly to the world in science, those in Hong Kong take pride in having a Nobel laureate as their fellow Hongkonger, and the Taiwanese share the honour because the awardee has been a member of Academia Sinica in Taiwan since he was elected to it in 1992. In short, Prof Kao has won huge glory for all Chinese communities, having entered the honour roll of Nobelist-scientists of Chinese origin. Since Tsung-dao Lee and Chen-Ning Franklin Yang first won the prize in 1957, the list has now got eight names on it, including – in time sequence – Samuel C.C. Ting, Yuan-Tseh Lee, Steven Chu, Daniel Chee Tsui, Roger Yonchien Tsien, and Charles Kuen Kao himself. Besides, Prof Kao holds a rare status as one of the few technologists to earn Nobel Prize in Physics.
香港的驕傲與遺憾	Pride and regret for Hong Kong
香港人的興奮是基於高錕與香港的淵源：他少年來港，青年時代在香港，大學時代在英國求學、做研究，1970年應香港中文大學之邀創建電子學系，1987年起任中文大學校長約10年，對本港的教研有卓越貢獻。	Hongkongers feel excited because of Kao’s close ties with the territory, where he came at age 15 and spent much of his youthhood. After attending universities and then doing research in Britain, he returned to Hong Kong in 1970 at the invitation of the Chinese University of Hong Kong (CUHK) to start a Department of Electronics. Then he served as Vice-Chancellor of CUHK from 1987 to 1996, making remarkable contributions to Hong Kong in education and research.
高錕是港人之光。但若問：高錕1966年發明光纖通訊後，如今光纖足跡遍佈全球及太空。然而自1970年始，港府何以未能及時給予扶持，在本港投資研發，令這項科技立足香港並發揚光大，則港人就恐怕自豪不起來了。	Surely, Hongkongers take pride in Kao also because his invention of optical fibre communication in 1966 has been doing wonders all over the Earth and in outer space as well. Yet, should they be asked how come Hong Kong didn’t offer the scientist timely support to help his invention blossom locally into an even greater enterprise and grow further, then they would probably feel less than proud.
與香港有淵源的諾貝爾獎得主，除高錕外還有崔琦；與香港有淵源的頂尖華人科學家，除高錕、崔琦外還有何大一、田長霖、朱經武、張立綱、王佑曾、卓以和、丘成桐等多人。吾人不妨進一步自問：這許多與香港有緣的科技千里馬，何以未能得遇伯樂而一展長才、縱情馳騁呢？何以他們近代的科研只容在西方發揚光大，根植西方的科技工業？	Likewise, other big names can be mentioned, who have similar ties with Hong Kong. Among them are Nobel laureate Daniel Chee Tsui, and such famous figures as David Ho, Chang-lin Tien, Paul Chu, Leroy L.Chang, Eugene Wong, Alfred Y.Cho, and Shing-Tung Yau. Hongkongers could ask themselves: How come these eminent scientists or technologists, while in Hong Kong, did not receive the help and support they well deserved so that they could give a fuller play to their talent and expertise? How come their work could blossom and flourish only in the West, taking root in Western technology-based industry?
華人的資質自然可以媲美世人，但優質高等教育、尤其是高等教育的研究尚未在本地及中國生根。以八位諾貝爾獎獲獎者為例，半數以上的本科都在西方大學畢業。此外，除了李遠哲在台灣清華大學獲得碩士學位外，所有得主的研究生涯，包括博士學位，皆在西方取得。所有人的研究成果也都成於西方，無一例外。如要真正推動社會經濟進步和科技發展，我們尚須重視研究，特別是問題驅動式的研究。	Certainly, the ethnic Chinese are no less endowed than any other people, yet to realize their full potential they need top-quality higher education – especially complete with research on higher education itself, which is yet to take root in Hong Kong and mainland China. Take the above-said ethnic Chinese Nobelists for example. More than half got their bachelor’s degrees in the West, and all of them had postgraduate education up to the doctoral level in the West, except Yuan-Tseh Lee, who earned his master’s degree in Taiwan from the National Tsing Hua University. Then, all of them, without exception, did their research in the West that led them to Nobel Prize. Also, in Chinese society, problem-driven research is yet to receive due emphasis before research work can help boost social-economic progress and advances in science and technology.
科技產業投資受輕視	Technology overlooked for investment
港人的慣性思維是將本求利，講究以小本博大利；風氣所及，本地尖子學生往往不願修讀理工科技，只鍾情金融財貿，以為後者獲利較高較快。此非年青學子之過、亦非青年學子之福，實乃上焉者作風保守未能了解高科技在現代世界中扮演的角色。與世界其他地區國家相比，如此輕理工獨重金融商業也屬罕見。何況，若僅以獲利而論，科技的創利潛力最高。試想1970年高錕來港時，港府若能投資千萬港元作為研發推廣經費，將他的發明轉化為科技產品及相關服務，則本港有機會成為世界通訊之都，40年來將獲利逾億上兆。再進一步，當年港府若能以光纖科技為引領，率先發展通訊軟硬件多項科技及周邊技術，如醫療器材、能源、運輸等產業，在香港建立高新科技開發園，則何須遲至今日還在提議發展創新科技等優勢產業？	Hongkongers are apt to look for a big profit on a small capital, and many are good at it. This has made many top-notch local students to flock into programmes in finance and business that promise high and quick returns while shunning studies in science and technology. The craving for one coupled with aversion to the other is rarely found elsewhere. This is not in the best interest of young Hongkongers, but they are not to blame. It is the fault of those in higher positions of influence, who fail to see the key role of science and technology in today’s world. In reality, potential returns from technology can be the highest. Just imagine what enormous profits could have been generated for Hong Kong if the authorities had given Prof Kao timely, ample support – say an investment of HK$10 million – to help turn his invention into hi-tech products and related services based in the territory. Then Hong Kong could have become a world-class hub of telecommunication, with the profits accumulated over the past 40-odd years approaching HK$ one billion. Suppose, moreover, Hong Kong government had then decided to further utilise the new-born optical fibre by taking the lead in developing various telecom hardware and software products giving rise to derivative technologies for use in fields of medical apparatuses, energy, and transport, or even by launching a science park in the territory. What great changes would then have been brought about in Hong Kong?
科技是高生產力的基石，高生產力帶來高利潤、高福利、高附加價值，這已是常識常理。精明的港府，何以多年來未能把眼光放遠一點？當年高錕應邀回到香港，在中文大學創建電子學系，固然是一項成就，但可惜大才小用，此後未能有更大作為。其時新加坡方立國數年，科技尚未起步；台灣的新竹科學園也遲至十年後才建立；韓國科技正做初期探討；日本也才開始推出高品質的汽車及半導體產業，然而如今各地的科技發展都遠遠走在香港前頭。香港不須負擔國防預算，但香港對本地科技研發的資助僅佔本地生產總值（GDP）的0.8%，不但低於台灣、新加坡，而且遠低於中國內地。香港對科技的投入，可說是杯水車薪。長此以往，香港不但比不上北京、上海，甚至可能也落後於北鄰的深圳。（待續）	It is now everybody’s knowledge that science and technology will push up productivity, bringing higher profits and additional value, and better welfare for society. Those in Hong Kong government, being smart and sensible, ought to have taken a longer view of scientist Kao’s potentialities beyond his launching of a new Department of Electronics at CUHK, which makes only a small part of his achievements. At that time, Singapore was still too young a new-born nation to care about science or technology, Taiwan was yet to take another decade before its Hsin-Chu Science Park was launched, South Korea was in its early years of growth in technology, and Japan was just beginning to turn out high-quality automobiles and semiconductor products. Yet all of these places today are way ahead of Hong Kong in science and technology. Hong Kong’s public funding for science and technology accounts for a mere 0.8 per cent of the local GDP, even though the territory bears no burden of national defence expenditure. That meagre percentage compares poorly with that in Taiwan or Singapore, or even that in mainland China. Hong Kong’s investment in science and technology is utterly inadequate. Should this situation be allowed to go on unimproved, Hong Kong is very likely to lag behind places like Beijing and Shanghai, or even behind Shenzhen, its close neighbour to the north. (Translated by Allen Zhuang) (To be continued)
參閱：高錕膺諾獎，香港宜自省（二） Also see: Nobel Award should set off soul-searching in Hong Kong (2) [源文初載《明報》(2009-12-02)，作者署名“椅子”；復載於香港城市大學網頁之“校長網誌”(2010-04-22，有刪簡，附加英譯). / Source text was published in Ming Pao Daily (Dec 2, 2009), then posted along with an English version on “Way to Kuo Blog” of City University of Hong Kong website (2010-04-22). ]

《自強交響曲》解說詞 / Notes on The Symphony of Ceaseless Exertion

2011-06-27T04:41:00.012+08:00

【廈門大學於2011年4月6日慶祝建校90週年，當晚舉行交響音樂會，首演作曲家黃安倫獻給大學創辦人、華僑領袖陳嘉庚先生(1874–1961)的《自強交響曲》(按：廈大校訓為“自強不息，止於至善”)。現場備有中英文解說詞供聽眾取閱；中文作者不詳，英譯者 Allen Zhuang；全文如下：】(參見相關報導)

献给“华侨旗帜”陈嘉庚

自强交响曲

——为厦门大学九十华诞而作

黄安伦，作品七十二号（2010）

乐曲主题:

从陈嘉庚先生创办集美学校、尤其是创办厦门大学的光辉历程，提炼出陈嘉庚“自强不息”的民族浩然之气和“止于至善”的人格完美境界，以交响乐的形式，表现“华侨旗帜、民族光辉”陈嘉庚崇高的“倾资兴学”的壮举和伟大的爱国主义的精神，表达后人对陈嘉庚先生的敬仰之情和将嘉庚精神继往开来的凌云之志。乐曲分为四个乐章：宏愿；天职；异彩；至善。

一、宏愿

19世纪之初，陈嘉庚抱着“改造国家社会”和为故乡儿女“自由幸福”的心愿，创办集美学校。从此，开始了辉煌的教育救国的办学历程。乐曲在南音古雅的箫声中开始，带出了陈嘉庚一生的乡音，那魂萦梦牵的故土与祖国，也传达出先生生命中那源远流长的中华传统血脉。乐曲转为激昂雄浑，呈现一股不屈的精神，其顽强的能量就象火山灼热的岩浆，在厚重的压力下不断滚动，奋进，向上，终于在强烈的爆发中喷薄而出。该乐章仍以“宁静致远”的南音箫声收束，象征着这股民族精神的活水源头。

二、天职

“教育为立国之本”，“兴学乃国民天职”，这是陈嘉庚一生的信念。快速有力的音流一波波地涌出，表现出陈嘉庚永不停止的“教育兴国”的脚步。“树人需百年，美哉教泽长”，音乐由此引入了一曲哲理性的沉思时空，表达着陈嘉庚对于民族责任的思考。快速有力的音流再次涌来，音乐逐步向前推进，随着《厦大校歌》主旋的豪迈出现，该乐章遂被不可抑制地引向了振奋的高潮，中国第一所华侨创办的私立大学宣告成立。

三、异彩

陈嘉庚创办厦门大学，为的是“为吾国放一异彩”。一段华彩乐章，诉说着厦门大学90年来走过的光辉历程和为中华民族复兴作出的伟大功绩，表现出“南方之强”的独特魅力。乐章中南音音调所衍生出来的旋律，恰恰表现出校主陈嘉庚对真理不懈的探求，在竖琴音流的强调中，乐曲的变幻与舒展，为音乐所表达的世界，增添了一种梦幻般的色彩与想象。

四、至善

“天行健君子以自强不息”，“大学之道，在明明德，在亲民，在止于至善”，陈嘉庚是自强、至善的典范。交响乐的最后一个乐章不仅是一曲“至善”的颂歌，也是一曲对伟大的先贤们追求“至善”精神和境界的衷心赞美。深沉的旋律由交响乐团作出二十二款变奏，意味着民族奋斗道路的曲折、艰难，光荣与辉煌的光明前景。乐曲最后推向《厦大校歌》“自强，自强”的交响合唱，“华侨旗帜”陈嘉庚一生的光辉，成为指引后辈前行的火炬，向着更加美好、更加宏伟的目标向前，向前！

顾问：朱崇实

总策划：潘世墨

作曲：黄安伦

指挥：郑小瑛

艺术总监：苏　力、朱水涌

厦门大学校歌改编：鮑元愷

英文翻译：Allen Zhuang

首演：厦门爱乐乐团、厦门大学艺术学院学生合唱团

主办单位：厦门大学

承办单位：厦门大学党委宣传部、厦门大学艺术学院

协办单位：厦门爱乐乐团

独家冠名赞助商：厦门市维信投资有限公司

特别鸣谢：厦门市维信投资有限公司总经理何少荣

The Symphony of Ceaseless Exertion

Dedicated to the late Mr Tan Kah Kee,
Renowned "Standard-Bearer of the Chinese Overseas" and
Founder of Xiamen (Amoy) University (1921-),
In Celebration of its 90th Anniversary

By Huang An-lun
(Op. 72, in 2010)

The Theme

The symphony represents a eulogy in music to the late Mr Tan Kah Kee (1874–1961) for his noble deeds of patriotism and magnanimity in founding a series of schools and finally Xiamen (Amoy) University, for which he gave his entire fortune as an entrepreneur. Moreover, the composition extols the spirit of Ceaseless Exertion towards Supreme Good as a virtue and ideal cherished by the Chinese nation and aptly exemplified in the lifework of Mr Tan. An acclaimed standard-bearer of the Chinese overseas, Mr Tan is remembered as the role model for later generations who follow in his footsteps.

The symphony comprises four orchestral movements that join voices to sing an inspiring ode to the thematic spirit of Ceaseless Exertion that Mr Tan personified, with each movement developing from one of these motifs in sequence – the Aspiration, the Calling, Divine Splendour, and Supreme Good.

The First Movement: The Aspiration

The first movement opens with a slow, leisurely melody played by bamboo flutes featuring the Southern Music, a genre native to Mr Tan’s home place in south China. For him who was living and struggling far overseas, the sound of his forefathers’ soil never failed to evoke a yearning for his dear homeland where, as he was keenly aware, most boys and girls had no access to education. Aspiring to help his countrymen, Mr Tan began to set up schools in and around his home town at the turn of the 20th century, starting his decades of efforts to spread education.

Then, out of the adagio music, with a dramatic turn to a fortissimo section, there rises an unyielding spirit vocalized with a bursting power like that of boiling lava underneath a volcano as it rushes on, surges up, and in the end breaks out into an uproar of eruption. But then slowly the movement calms down, finally fading away with the distant serenity of the Southern Music played by bamboo flutes, signifying the living water of the Aspiration that stays flowing clean and fresh in ever steady currents.

The Second Movement: The Calling

Waves upon waves of an energetic tune usher in the second movement, echoing Mr Tan’s non-stop footsteps in pushing education forward to help his home country rise. Believing in education as the backbone of a strong nation, Mr Tan came to realize his Calling in life – to exert himself the best he could so as to help bring education to the populace in China.

Now the music enters into a pensive passage spanning time and space, denoting a period of philosophical enquiry by Mr Tan into his duty to the nation’s future – how he could best tackle the task of answering to his Calling. Then a brisk allegro returns, pressing onward while growing in tempo and strength until, with the bold leitmotif of The Alma Mater of Amoy University arising to assert its advent, bringing the movement to an irresistible climax of enthusiasm – the first ever private university founded by an overseas Chinese was born on the mainland of China.

The Third Movement: Divine Splendour

A flowery passage of cadenza brings in the third movement to tell of Xiamen University’s plentiful achievements over the past 90 years, commanding the listeners’ attention with the distinctive charm of the institution that came to be known for its strength and resilience characteristic of the southerners. Then phrases and sections derived from traditional tunes of the Southern Music join in to recount the university-founder’s unswerving quest for truth and progress. Amid the orchestral aria played with emphasis by the harps, audio variations and extensions dance together, adding to the world of music a kaleidoscopic land of fantasia blessed, as it were, with Divine Splendour.

The Fourth Movement: Supreme Good

The finale features an enriched merger of 22 variations on one single thematic melody, which in a deep, mellowed tone recalls the tough twists and turns on China’s road towards national revival, and yet predicts the glory and success lying far ahead. This concluding movement not only sings an ode to the treasured Chinese virtue of Ceaseless Exertion and the nation’s ideal of Supreme Good, but also pays a tribute again to Mr Tan, who is hailed as an epitome of both values.

Towards the close, the movement converges with the The Alma Mater of Amoy University sung in symphonic chorus, with its leitmotif of ceaselessly exerting oneself highlighted in the fortissimo refrain bringing the whole musical composition to its end.

Thus, in the singing and music celebrating the 90th birthday of Xiaman University, Mr Tan the founder lives on as an eternal light ever guiding the younger generations on their road towards an even loftier goal, an even brighter future.

Advisor:	Zhu Chongshi
Planning Director:	Pan Shimo
Composer:	Huang, An-lun
Conductor:	Zheng Xiaoying
Artistic Director:	Su Li & Zhu Shuiyong

Alma Mater of Amoy University adapted by	Bao Yuankai
Notes (English) translated by	Allen Zhuang
Symphony premiered by	Xia Men Philharmonic Orchestra & Student Chorus of Art College, Xiamen University

Hosted by	Xiamen University
Organized by	Publicity Department and Art College of Xiamen University
Co-Organized by	Xia Men Philharmonic Orchestra

Sole title sponsor:	Xiamen Winsun Investment Co. Ltd
Special thanks to Mr He Shaorong, General Manager, Xiamen Winsun Investment Co. Ltd

潮騷 / Sorrow of Tides

2011-04-19T14:09:00.003+08:00

潮騷吳耀宗	Sorrow of Tides By Gabriel Wu
深入情緒的中心靠季節太近宋玉以來衣襟手腳都長滿潮濕痛苦的隱喻	Deep into the heart of moods And too close to the seasons Ever since that Adonis-lyrist long, long ago Dress, hands and feet – all overgrown with metaphors damp and painful

我來接受漫天迴旋的秋葉從楓樹向光的那面開始停止想像背離那些背離語義隨風出沒的嗚咽將皮革手套伸進時間裏去慢慢變薄，變冷，變遠方卻比堆砌推敲的句子善良許多神色容易辨認	I greet the autumn leaves whirling in the air But on the maple’s sunny side, imagination stops Leaving behind the whimper that’s left semantics to follow the wandering winds The leather gloves are thrust into time Slowly turning thinner, and colder, and distant Yet much kinder than those sentences laboured and piled up As their looks are easy to recognise

日益懂事，像磊落的蘋果來到清脆響亮的位置一面完成，一面敗壞眾草不停翻湧但仍然讀出海潮一次次感覺鮭魚的心跳	Gaining wisdom day by day, like an apple ripening Till it’s clear, and crispy, and bright As it’s fulfilling, so it’s decaying The blades of grass are tossing and surging Yet I can spell out their waves – or sea tides rising Again and again, I feel the trout’s heart throbbing (Translated by Allen Zhuang)
[選自吳耀宗：《半存在》，台北：萬卷樓圖書有限公司，2008]
[原詩與英譯文刊於香港城市大學《靈機》(第288期，2011年3月). / Original poem along with English translation was published in *Linkage* (issue 288, March 2011) at City University of Hong Kong.]

先別笑 / Don't Laugh Yet

2011-03-15T20:03:00.014+08:00

先別笑金雨田	Don’t Laugh Yet Jin Yu Tian
《上帝也瘋狂》，一部拍得確令人捧腹的影片，從那天上掉下來的可口可樂瓶子打到一個非洲土著的頭開始，“文明人”就一直把這可憐的土著玩到盡。	THE Gods Must Be Crazy, surely a hilariously funny movie, starting with a Coca Cola can from the sky hitting a Bushman in the head, depicts how the poor African is tricked and fooled to the very fullest by the “civilised” people.
可口可樂，百分之百的美國口味加上百分之百的老美無事不樂的作風，熾長的結果，就是無事不笑，無事不可笑。	That shows how the authentic American taste epitomised by Coca Cola plus a purely Yankee-style sense of humour can turn everything into a joke that breeds a good laugh.
但印第安人說：“看到印第安人佩帶羽毛，不要笑，先想想看，這對他而言，有何意義。”	But, “don’t laugh yet,” the American Indians advise, “when you see one of us wearing feathers on his head. Think first, and find out what that means to him.”
印第安人可不是不會笑的民族，只是，“對於白人身上讓他們不理解的事物，他們或許會笑，但是，他會開始推敲 —— 或許有些隱而不明的道理。”	The Indians are not a people that can’t enjoy a joke. “We may laugh at something about the Whites that we don’t understand,” they say, “but then we would start figuring it out – there may be some reason behind it.”
在聖安多諾，美國這個南部城鎮的印第安人民族館裏，我這小時着迷西方牛仔片的人，深深感覺到文明的刀是那麼的鋒利可怕。自白人開拓美洲開始，就應了中國人的一句話：笑裏藏刀。	The museum of American Indian heritage I visited in San Antonio, a town down south in the United States, drove home to me what a fearful sharp knife civilisation could become. As a lover of westerns featuring cowboys ever since my childhood, I came to see how aptly the Caucasians’ colonising of the American continents illustrates an old Chinese saying – a sword may hide amid smiles and laughs.
文明從對話開始，你看神秘，別人卻是生活中的理所當然。羽毛跑到人頭上，菊花跌進了杯子裏，為什麼？要跨過門檻，就先別笑。	Genuine civilisation should start with mutual understanding. What appears bizarre to one people may come natural and logical to another. For instance, feathers adorn men’s head in one culture whereas chrysanthemum makes a good drink in another. What’s that for? – you may wonder. Then, don’t laugh yet, if you wish to cross the threshold and understand.
	(Translated by Allen Zhuang)
參見 See also：花與椰葉 / Flowers and Coconut Leaves [原載新加坡《聯合早報》(2000)；收入《不著地族 / A Lift-Off People》(潘正鐳著、Allen Zhuang 英譯；Singapore: All Publishing House, 2002)]

To NX50 participants (2011-04)

2011-02-27T15:33:00.006+08:00

Dear NX50 participants,

You can get help from some online dictionaries or databases when you are writing or translating. Here is a list of such resources – just click here to access the list. I hope you’ll find them useful, both during the NX50 course now and in your work later on.

Enjoy using the online tools.

To NX50 participants (2011_03)

2011-02-26T07:10:00.001+08:00

Dear NX50 participants,

Welcome to the NX50 area on this website, which is created for your use – just click on 回應/Feedback below the message body in any posting, and you can communicate among yourselves or with the lecturer.

Also, here you can find examples of translation work (more Ch-Eng pieces than Eng-Ch ones, done by the lecturer), and find tips on using some online tools that will help you, either during the NX50 course now or in your work later on.

Enjoy using the online tools.

雅俗引語（三）/ Quotes Classical and Otherwise (3)

2011-02-25T06:03:00.008+08:00

雅俗引語（三）	Quotes Classical and Otherwise (3)

獨在異鄉為異客，每逢佳節倍思親。唐•王維	In a strange land away A stranger alone I stay, Missing my dear ones twice as dearly On every festive day. -- from Wang Wei, a Tang poet

白日依山盡，黃河入海流；欲窮千里目，更上一層樓。唐•王之渙《登鸛鵲樓》	Leaning on the mountains the setting sun glows; Far into the oceans the Yellow River flows. For a thousand miles’ vista to feast my eyes, A-mounting the Tower, yet a floor up I rise. -- Upon the Tower of Stork by Wang Zhihuan, a Tang poet

新松恨不高千尺，惡竹原須斬萬竿。唐•杜甫	How I wish young pines would rise A thousand feet tall, And evil bamboos be felled Ten thousand plants in all! -- from Du Fu, a Tang poet

議而不決，決而不行。中國•朱鎔基（批評香港政府)	Discussion without conclusion; Decision without action. -- Attributed to Zhu Rongji (former premier of PRC) as he commented on Hong Kong government

文化搭台，經濟唱戲。中國大陸•當代俗語	Set up a stage in culture’s name to put on shows for business’s sake. -- A saying in China today

練武不練功，到老一場空。武術界俗語	Little basic training, much old-age regretting. A saying among kungfu practitioners

可以虛構，不可以虛假。	Fictions are okay, but fakes are not.

真的假不了，假的真不了。	You can’t disprove the true, Nor can you prove the false.

有姿勢，無實際。香港俗語	Lots of gesturing, But not a real thing. -- A saying in Hong Kong

長生不老	Live for ever, And age never.

天下太平，富貴康寧。	Peace on Earth all under Heaven; Wealth and Health to all beings human.

Reduce, Reuse, Recycle, Repair, and Replace. -- The 5 R's, a slogan	減耗節用，舊物利用，回收再用，維修續用，他物代用。環保口號

	(Translated by Allen Zhuang)
xxxx
【參見/ See also：雅俗引語 (一) / Quotes Classical and Otherwise (1)】【參見/ See also：雅俗引語(二) / Quotes Classical and Otherwise (2)】

To CTL3347 participants (2010_03)

2010-09-14T13:01:00.008+08:00

Dear CTL3347 participants,

Welcome to our course of CTL3347! You’ve just started a few months of studying here. The CTL3347 area of this website is created for your use – just click on 回應/Feedback below the message body in any posting, and you can communicate among yourselves or with the lecturer.

Also, here you can find ample examples of translation work (more Ch-Eng pieces than Eng-Ch ones, done by the lecturer), and find various online tools and resources that will help you translate more effectively, either for your coursework now or in your real-life work later.

Enjoy using the online tools.

(Please click here (1) and here (2) for details about them – they were posted for use by participants in other courses, but they will serve you just as well.)

“傳道、授業、解惑”外還少了甚麽? / What’s an educator’s job beyond teaching?

2010-09-13T22:57:00.005+08:00

“傳道、授業、解惑”外還少了甚麼？郭位	What’s an educator’s job beyond teaching? Way Kuo
當外國人作出突破性貢獻時，往往有人引經據典地聲稱：「那沒甚麼新奇，中國早就有了。」要說某些概念在中國早就有了或許不無根據，問題是有了之後為甚麼難以為繼？西方的研究精神與實踐可以稱得上「古已有之，於今為甚」，凡事都要問為甚麼，崇尚獨立思考和客觀批判。	WHEN news comes of a breakthrough contribution made by foreigners, some Chinese people would respond by dismissing it as nothing new, citing ancient classics to claim that the same thing existed in China long, long ago. Such claims may have some validity, but the question remains why the ideas or concepts that sprouted early in China failed to grow and take root there. In the West, research – both in spirit and in practice – has been a time-honoured tradition, and is held in even higher regard today. It advocates enquiry into all phenomena through independent thinking and objective criticism.
研究以事實為根據，目的在求知和創新。它的應用範疇不限於科學和技術，更涵括文藝和哲學。研究不止要落實於教育以充實教學內涵與教育改革，也要落實於企業經營和政府運作以提高效率。研究者應注重人性化，訂定明確的目標，為最多的人謀取最大的福利。傳道、授業、解惑外，更要講求格物、致知，不但要嚴格落實於大學教育中，並且要從小做起，讓研究做為當代教育中主要的一環來極力推廣。	Research is based on facts and aimed at seeking knowledge and innovation. It applies not only to science and technology, but also to the arts, humanities, and philosophy. Not only should research boost education by enriching materials for teaching and promoting education reforms, but it should also help to make business and government operations more efficient. Researchers should focus on human needs and set clear goals in their work for the maximum benefit of the largest majority. Educators, besides “promoting theories, imparting knowledge, and answering queries”, should encourage research, namely “the study of Nature’s phenomena to seek knowledge” as advised by ancient sages of China. Educators today should emphasize research not only in universities but also in schools for young kids, making it a key link in education of our modern times.
英國不再是當年的 “the workshop of the world”，中國也不應永遠做「世界代工廠」。創新研究，正是發展的方向。中國快速脫離貧困落後，走向富裕文明；當今要務，是爭取除「中國製造」外，更發展出「中國創造」的轉變。	Just as England today is no longer “the workshop of the world” it once was, so China should stop serving indefinitely as “the OEM factory of the world”. The right way forward is to pursue research that leads to innovation. As China is fast shaking off poverty and backwardness to become a wealthy and more civilised society, it faces the tough task of adding the sign “Created in China” to the label “Made in China”.
人類天性好奇，對天地萬象、人間諸事有求知的興趣；始則偶然發現，繼而有意探求，再後來，從事有計劃、成系統的研究，以求取知識。當今全球化世紀，要求人類攜手解決共同面臨的問題。中國要做國際社會負責任的一員，不可不着眼於「問題導向」的研究。	Curiosity, a human instinct, has always urged Man to find out about everything in Nature and all that happens in society. Over time, what started out as chance findings led to purposeful enquiries and finally to well-planned and systematic researches in quest of fresh and broader knowledge. The present era of globalisation requires that all mankind work together to address their common problems. To be a responsible member of the international community, China is duty-bound to focus on problem-driven researches. (Translated by Allen Zhuang)
[源文與英譯文刊於香港城市大學網頁之“校長網誌” (2010-07-15). / Source text along with its English version was posted on “Way to Kuo Blog” of City University of Hong Kong website (2010-07-15). ]

To Chin2333 participants in 2010 (12)

2010-04-29T19:14:00.003+08:00

Dear Chin2333 attenders,

About your term paper for semester B (Jan-May, 2010), please leave your queries and feedback here (just click on 回應/Feedback below) and share the replies.

Thank you.

Lecture on Chinese Culture & Politics (3)/ 中華文化與政治(三)

2010-04-11T15:01:00.018+08:00

Special Lecture by George Yong-Boon Yeo
Minister for Trade & Industry, Singapore

(Part 3)

中華文化與政治
(三)

At the Golden Jubilee Anniversary of New Asia College,

Chinese University of Hong Kong, on 29 Oct 1999

新加坡貿工部長楊榮文在香港中文大學新亞書院

金禧紀念專題講座上的演講(1999-10-29)

Confucianism - Past, Present and Future

儒家學說之過去、現在與未來

In making this adaptation to the challenges of technology and the modern world, Confucianist ideas will have to be interpreted afresh. Confucianism will not be discarded because it is an inseparable part of Chinese culture. To remain close to the people, Chinese communism must gradually accommodate Confucianism. A reverse takeover is likely to happen. China will eventually digest the ideas of Marx and Lenin so completely that they become Chinese. Chinese civilisation will transform and absorb Communism the way it transformed and absorbed Buddhism from India.

儒家學說要因應科技革命與現代世界的挑戰，便必須重新闡釋。儒學不會被抛棄，因爲它與中華文化密不可分。在中國，共産主義學說若要貼近民衆，也必須逐步容納儒家學說。“反向接收”很可能發生，即馬克思、列寧的學說逐漸被消化，最終被中國化爲己有。正如當年改造、吸納來自印度的佛教，中華文明也將改造、吸納共産主義。

When I visited Mao Zedong's birthplace in Shaoshan three years ago, it was interesting to see how Chinese culture is incorporating Mao, the man and his ideas. The Mao ancestral temple where joss sticks are burnt is next to the Mao Zedong memorial hall. The grave sites of Mao Zedong's parents and grandparents have been cleaned up. Mao Zedong has entered the Chinese pantheon as another deity to be worshipped. His good deeds are remembered; the evil deeds are blamed on others. This is nothing new in Chinese history.

三年前，我參觀了韶山毛澤東故居，目睹中華文化如何與毛澤東及其思想融爲一體，煞是有趣。毛澤東紀念堂的緊鄰，便是香烟繚繞的毛氏宗祠；毛澤東父母、祖父母的墓地整治一新。毛澤東本人已經步入中國人的衆神之堂，供人膜拜，他的功業受到稱頌，他的罪惡則歸咎於他人。這一情形在中國歷史上屢見不鮮。

The same digestion and absorption of Western democratic ideas will also take place. In theory, all Chinese accept the ideas of democracy whether they live on the Mainland, Hong Kong or Taiwan. But the practice of democracy is quite another matter. Even in Taiwan, the evolution of democratic institutions has still to go through many twists and turns. Political corruption in Taiwan and the involvement of secret societies in local politics are serious problems. For Hong Kong, it will also be a long road which must eventually lead back to the Motherland. For Singapore, democracy with Singapore characteristics will continue to evolve in response to the challenges of the knowledge economy, globalisation and racial politics in Southeast Asia.

同樣地，中華文化也將消化、吸納西方民主觀念。理論上說，中國人無論身在大陸或香港、台灣，都接受民主的觀念，但民主的實踐則是另一回事。即使是在台灣，民主制度的演進也仍然是道路曲折，政治腐敗、黑道勢力介入地方選舉，仍是嚴重的問題。在香港，民主化也是前途漫漫，因爲它終將導致復歸祖國。在新加坡，具有新加坡特色的民主政治將繼續發展，以因應知識經濟、全球化進程以及東南亞種族政治等種種挑戰。

Internationally, a China however strong will have to contend with other big powers which are neither tributary states nor barbarians. While no country can ignore China in the next century, China cannot expect to be the middle kingdom in the world. In official policy pronouncements, China is very humble and recognises the equality of all nations. But, deep down, Chinese people feel culturally superior with a sense of their own destiny. If they did not feel so, Chinese culture could not have survived for so long. This sense of superiority can give rise to big problems if it becomes excessive. The idea of the Chinese race will have to be moderated in this new world. A Hong Kong Chinese has become the Governor-General of Canada. Another Hong Kong Chinese is the Governor of the State of Washington in the US. In Southeast Asia, many ethnic Chinese hold important political positions. They can only do this by not allowing their sense of race to become excessive. This is a challenge for China in the next century. The Confucianism of the 21st century cannot place China at the centre of the universe.

在世界上，中國無論如何强大，終須面對其他强國的競爭，它們既不是外藩屬國，也不是蠻夷之邦。下個世紀裏，各國固然不敢小覷中國，但中國也不能以天朝中土自居。在官方的政策宣示裏，中國總是謙虛低調，承認各國平等；但在內心深處，中國人總是自認文化優越，常懷國族的使命感。這正是中華文化傳承歷久不衰的原因；但這一優越感倘若過度膨脹，也可能造成禍患。在新的世界形勢下，華人的種族觀念必須有所調適。來自香港的一名華人最近受任爲加拿大總督；另一名祖籍香港的華人已是美國華盛頓州的州長；在東南亞各國，許多華人在政界身居高位。這些人唯有抑制種族意識的膨脹，才能取得各自的成就。這也是中國在下個世紀裏要面臨的艱鉅任務。21世紀的儒家學說，不可能將中國置於宇宙中心的地位。

So long as we recognise this to be problem, it can be managed. We face the problem of inter-racial relations every day in Singapore. When the Chinese Foreign Ministry, in response to the outrage expressed by Chinese inside and outside China, took a strong position against the violence done to Chinese Indonesians in May 1998, eyebrows were raised in Southeast Asia. When President Jiang Zemin asked to visit the Chinatown in Bangkok last month, eyebrows were raised in Thailand. The Li Wenhe case in Los Alamos has racial undertones which we must recognise.

只要我們正視這個問題，便可設法應對。我們在新加坡每天要面對種族關係問題。去年五月間，印尼華人遭受暴力侵害，中國人及海外華人反響激烈。中國外交部順應民情，對事件採取强硬立場，在東南亞便立即引起警覺。上個月江澤民主席訪問泰國時，要求參觀曼谷的唐人街，也使得泰國人心生疑慮。美國華裔科學家李文和被指盜竊核機密的事件，含有種族的色彩，這是我們必須注意的。

I have touched on some aspects of Chinese culture which influence the development of Chinese politics without giving clear answers to many of the problems that exist. There can be no clear answers. The Chinese revolution which overthrew imperial rule is still on-going. It is the greatest revolution the world has ever seen, starting with the Taiping Revolution, 1911, May Fourth, the anti-Japanese war, 1949, the Cultural Revolution and Deng Xiaoping's final push to reform and open up China. The destiny of Hong Kong is bound up with the progress of this revolution. But how much better is it to be a young Chinese today than it was to be a young Chinese 50 years ago, 100 years ago or 150 years ago. Whatever the current problems, there is a cultural self-confidence that they can be overcome and the future secured. This is also a story about the past, present and future of Confucianism and its pervasive influence on the continuing evolution of Chinese culture and politics. [The End]

[Also see Part (1), Part (2)]

我談到了中華文化的若干特色如何影響中國政治的發展，但對許多問題都未能給予明確的解答，因爲不可能有明確的解答。中國革命推翻了帝制，但革命尚未成功，至今仍在進行中。這是世界歷史上空前偉大的革命，從太平天國革命開始，歷經辛亥革命、五四運動、抗日戰爭、1949年共產黨勝利、文化革命，最後是鄧小平推行改革開放。香港的命運，與這一革命進程是密不可分的。然而與50年前、100年前乃至150年前的中國青年相比，做一個今天的中國青年，命運有多麽大的轉變！無論目前還有多大困難，只要有文化的自信心在，便可知道困難是可以克服的，前途必有保障。由此也可見，儒家學說對中華文化及政治的持續演進，發揮着深廣的影響，過去、現在如此，將來也是如此。[完]

[參見：Part (1), Part (2)]

(Translated by Allen Zhuang)

[楊榮文以英語演講；華文譯本兩天之後(1999-10-31)載新加坡《聯合早報》社論/言論/天下事/

The lecture was in English; its Chinese translation appeared two days later in Lianhe Zaobao (Oct 31, 1999).]

To Chin2333 participants in 2010 (10)

2010-04-10T14:21:00.003+08:00

Dear Chin2333 attenders,

For the lecture of Week 10 (topic: Globalisation and Translation; Symbols & Metaphors), please do Assignment (08). The source text has been posted down below for your convenience. You may click here to access it.

Lecture on Chinese Culture & Politics (2)/ 中華文化與政治 (二)

2010-04-07T18:19:00.016+08:00

Special Lecture by George Yong-Boon Yeo, Minister for Trade & Industry, Singapore (Part 2)	中華文化與政治 (二)
At the Golden Jubilee Anniversary of New Asia College, Chinese University of Hong Kong, on 29 Oct 1999	新加坡貿工部長楊榮文在香港中文大學新亞書院金禧紀念專題講座上的演講(1999-10-29)

Weakness of Independent Chinese Civil Society	軟弱的華人公民社會
In the Confucianist classic The Great Learning, we learn to cultivate the self, establish the family and govern the state, thereby bringing harmony to human society. At one end, we have the individual and the family; at the other we have the state as one big happy family. In reality, between the Chinese family and the Chinese state, there is a big disconnection. In western society, the space in between the family and the state is usually occupied by relatively independent civil society. This civil society makes possible Western democracy. In Chinese society, civil society is more problematic. When civil society is independent, the state takes a negative view of it because it dilutes central power. When central authority is strong, Chinese civil groups instinctively look to it for support and patronage. Without firm leadership, Chinese civil groups often suffer from internal conflict as individuals and groups jostle for control and official favour. This is a phenomenon which affects Chinese civil groups all over the world, including Singapore. In the journal Foreign Affairs, Francis Fukuyama described the same phenomenon from a different perspective. He traced it to the lack of “social capital” in Chinese society.	儒家經典《大學》教導我們“修身、齊家、治國、平天下”：一端是個人、家庭；另一端是邦國、天下這個幸福的大家庭。實際上，在華人的家與國之間有一大脫節。在西方社會，家與國之間的空檔通常爲相對獨立的公民社會所填補，而正是這公民社會造成了西方的民主政治。在華人環境裏，公民社會問題多多。當它獨立時，國家視之為有害無益，因爲它沖淡了中央的權力；中央權力强大時，民間社團本能地向權力尋求支持、庇護。這些社團缺乏有力的領導層，個人之間、團體之間往往奪權爭寵，使團體陷入內部紛爭。這種現象影響華人的公民社團，在世界各地都是如此，新加坡也不例外。不久前在《外交事務》(Foreign Affairs)雙月刊上，有學者福山(Francis Fukuyama)所撰一文論述這一現象，作者別具視角，將它歸因於華人社會中缺乏所謂“社會資本”。
What is the reason for weak Chinese civil society? This is an important question because without strong civil society, Western-style democratic cannot take root. The weakness of Chinese civil society is a direct result of the strength of the family on the one hand and the centralised state on the other. Independent groups are hard to organise because of the lack of public spirit outside the family and state structure. These tendencies are deeply coded in Chinese culture and not easily changed. They are in the cultural DNA and shape the political institutions governing Chinese society. One way or another, democracy in Chinese society must take these tendencies into account. How democracy with Chinese characteristics will evolve in the next century is an important question in global history. I doubt very much that Western democratic systems will take root in China because the history and tradition are so different. Some scholars recommend a federal system for China, but that is not likely to succeed because of the idea of one China.	華人的公民社會軟弱無力，原因何在呢？這個問題很重要，因爲若無强勁的公民社會，西方式的民主便無法生根立足。華人公民社會軟弱的直接原因，一方面是家庭的强大，另一方面是中央政權的强大。在家庭與政權的構架之外，華人的公衆意識不足，獨立的社團很難組織起來。這一特性深植於中華文化之中，很不容易改變。它蘊藏在文化遺傳物質中，統治着華人社會的種種政治制度，便由此衍生出來。無論從哪一方看，要在華人社會裏推行民主政治，就必須考慮這一特性。下一世紀裏，具有中國特色的民主如何演進，將是世界歷史上的大事。西方民主制度能否在中國立足生根，我是十分懷疑的，因爲中國的歷史與傳統是如此不同。有學者建議中國實行聯邦制，但這不太可能成功，因爲它有違“一個中國”的觀念。
Genius of Chinese Statecraft	華人的治國之道
The genius of Chinese society is in statecraft. Without this genius, China could not have re-constituted itself again and again. I would like to highlight some key aspects of Chinese statecraft.	華人社會有治國安邦的天賦之才。若無這份天才，中國不可能一次次地復興重建。我且來講一講華人的治國之道有何重大特色。
The first aspect is the separation of religion from politics. In many countries religion remains an important part of politics making governance more difficult. In South Asia today, we have in India a self-conscious Hindu government, and in Pakistan an army that has become more Islamic over the years now in control. In Western Europe, religious wars decimated entire populations right up to the 17th century. In Eastern Europe, religion is still an important factor in politics, no more so than in the Balkans. In contrast, the Chinese state has been secular for most of China's history. Communist atheism took easy root in China partly because it conformed to Chinese political culture. Confucius advised that the state should keep religion at arm's length.	第一項特色是政教分離。在許多國家裏，宗教是政治的重要一環，這就給治國增添了困難。在今日南亞，印度政府有濃厚的興都教意識，而巴基斯坦的軍隊掌權數年來也日益伊斯蘭化。迄至17世紀時，西歐各國人口因歷次宗教戰爭而死亡慘重；在東歐，宗教至今仍是政治的要素，巴爾幹諸國尤其如此。相比之下，中國歷朝歷代大多是世俗政權統治。共產黨的無神論能够輕易在中國生根，部分原因即在於它與固有的政治文化吻合。孔子“敬鬼神而遠之”，主張國事應遠離宗教。
Another important aspect of Chinese statecraft is recruitment of officials on the basis of examinations. When the civil service was invented in China, it was a revolutionary idea in the world. It was only 200 to 300 years ago that this idea found its way to the West. Now it is universally accepted around the world. But nowhere in the world, except in China, is this elitist system extended over such a wide geographical area and to such a degree. In the Chinese mind, that the provincial governor could be from another province is culturally acceptable. One cannot imagine in Europe today, despite the European Union, that a German could become the mayor of Paris, much less, the president of France. In China, this cross-posting from one end of the empire to the other has been done for over 2,000 years. During the Tang Dynasty, a few prime ministers were of non-Han origin. A Korean general led the Tang army across the Tianshan mountains into Central Asia where it was defeated by the Arabs. A Japanese jinshi governed Vietnam, then a part of the Chinese Empire.	華人治國的另一特色是，通過科舉取士委任官吏。文官制度首創於中國，當時是全世界的觀念革新；它遲至二三百年前才進入西方，今天已全球通行。若就這一精英制度施行的地域之廣、貫徹之深而論，世界各地無一超過中國。在中國的文化觀念中，一省的督撫，完全可以出身於另一省。在今日歐洲，儘管有歐洲聯盟的組織，仍無法想像一個德國人可以擔任巴黎市長，更不用說擔任法國總統了。在中華帝國的疆域之內，官員遠地互調，已經施行了二千餘年。有唐一代，若干任宰相並非漢人；某一名高麗（今韓國、朝鮮）將領率唐軍跨越天山遠征西域，在中亞地區被阿拉伯人擊敗；統領交趾（今越南，曾入唐帝國版圖）的官員爲進士出身，是個日本人。
Chinese statecraft always recognised the problem of corruption and nepotism. By various means, the Chinese state set up systems to limit this problem. But it could never be got rid of completely because of the strength of family ties. During the Ming and Qing dynasties and in China today, high officials are not posted to the districts they come from, not within a distance of 500 li. By this rule, no Singaporean could be a minister in Singapore, and no Hongkonger should be governing Hong Kong. This point is worth reflecting on. In China, a high official working in his native district would face unbearable pressure to favour relatives and friends. Therefore, it is always better to bring in an outsider who can be objective. But this outsider is not a foreigner. He is still Chinese and therefore legitimate. Such an outsider would not be acceptable as a high official in a European country or in Singapore. In Hong Kong under one-country-two-systems, Hongkongers are supposed to govern themselves. This is only possible because the public institutions of Hong Kong are derived from the British, which is also the case in Singapore.	中國的執政者歷來也看到貪污腐敗、任人唯親的弊端，並想方設法確立制度加以抑制，然而始終無法杜絕，其癥結在於家庭紐帶太强。明清兩朝迄於現代，中國高官依例不得在其原籍地五百里之內任職。若照此規矩，則新加坡人不可擔任本國的部長，而港人也不該治港了。這一點很值得思考。在中國，高官若任職於原籍地，將面臨無窮的壓力，礙於親戚故舊的情面，難免徇私枉法。因此，調派外人來任職，總是較能秉公辦事。但外人仍是中國人而非外國人，因此仍爲合法。這樣的調派外人任職，在歐洲國家或者新加坡是行不通的。在香港也不行，因爲一國兩制之下，港人應自己治港。香港的做法可行，只因爲其政府體制來源於英國人。新加坡的情形也是如此。
A system which enables high officials to be posted from one corner of the empire to another can only be achieved if power is concentrated at the centre. This has long been an essential aspect of Chinese statecraft. The Leninist method of organisation was in line with that political tradition which explains why it was easily transplanted onto Chinese soil. In fact, both the Communist Party and the Kuomingtang adapted Leninist party organisation. The People’s Action Party in Singapore also developed the same method of organisation because it had to fight the Communist Party of Malaya. Certain cultural characteristics are persistent.	帝國疆域之內，高官遠地調派，只有在權力高度集中的制度下才有可能，而這歷來是中國政治的又一大特色。列寧主義政黨的組織方式恰好與此傳統吻合，因此很容易移植到了中國。其實，中國的共產黨、國民黨都仿效列寧主義政黨的組織方式並加以改動，新加坡人民行動黨的組織方式也同樣由此而來，因爲當時它要對馬來亞共產黨作鬥爭。某些文化特質是會持續下去的。
In the next century, China will have to move towards more democratic organisation, the rule of law and constitutional governance. It will evolve its own system taking ideas from the West and adapting them to Chinese conditions. The technological revolution sweeping the world also requires the Chinese state to devolve more power downwards and to empower as many individuals as possible. These changes are unavoidable if China is to be economically strong. Without economic strength, the Chinese state will be weak. Once the Chinese state declines, it will eventually break up and society will be in chaos once again. [To be continued; see Part (1), Part (3)]	下個世紀裏，中國將必須轉向較為民主的組織方式，實行法治和憲政。中國將吸納西方的觀念，並參照自身的國情加以調整，從而發展出自己的制度來。席捲世界的科技革命，將要求中國的執政者進一步下放權力，儘量授權給個人。中國若要在經濟上强大，這一轉變就無可避免；而若無强大的經濟，中國政權必將虛弱。一旦政權衰敗，中國終將分崩離析，社會再度陷入動亂。 [待續；見 Part (1), Part (3)] (Translated by Allen Zhuang)
[ 楊榮文以英語演講，華文譯本兩天之後(1999-10-31)載新加坡《聯合早報》社論/言論/天下事 /; The lecture was in English; its Chinese translation appeared two days later in Lianhe Zaobao (Oct 31, 1999).]

Lecture on Chinese Culture & Politics (1)/ 中華文化與政治 (一)

2010-04-05T16:28:00.019+08:00

Special Lecture by George Yong-Boon Yeo, Minister for Trade & Industry, Singapore (Part 1)	中華文化與政治 (一)
At the Golden Jubilee Anniversary of New Asia College, Chinese University of Hong Kong, on 29 Oct 1999	新加坡貿工部長楊榮文在香港中文大學新亞書院金禧紀念專題講座上的演講(1999-10-29)

“Artificial Stability”	“人造穩定”
Throughout Chinese history, a profound tension exists between stability and instability. Chinese civilisation is the longest continuous civilisation on earth going back more than 5,000 years. This shows the tenacity of the culture and its deep stability. However, Chinese society is also highly fragmented. The father of modern China, Sun Zhongshan, once described Chinese society as a tray of loose sand. Outside the extended family, Chinese people tend to be lacking in public spirit. In their minds, a clear distinction is made between what is within the family and what is outside the family. Within the extended family, mutual trust and assistance is taken for granted. Beyond the extended family, liberties are often taken unless there is a threat of punishment.	縱貫中國歷史，在穩定與動盪之間一直存在深刻的張力。中華文明可以上溯到五千多年前，是世界上最悠久而又未曾間斷的文明，這證明了中華文化的堅韌與高度穩定。然而中國社會又是十分鬆散，所以現代中國之父孫中山曾說，中國社會好比是一盤散沙。在家族的圈子之外，中國人往往缺乏公衆意識。在他們看來，家裏、家外截然不同：在家族內部，理所當然要互相信賴、互相幫助；在家族之外，除非懾於刑罰，往往恣意而行。
Without a strong state to hold Chinese society together, it can dissolve quickly into internal dispute and civil war. In physics, there is a phenomenon called “artificial stability”. This describes a situation when stability is achieved by external control over what would otherwise be unstable. For example, a fighter aircraft, whether it is a Sopwith Camel, a Spitfire or an F-16, is designed to be unstable so that that aeroplane can manoeuvre freely in a dogfight. The control system or the pilot has to maintain stability all the time. Once the control is withdrawn, the aeroplane quickly turns left or right, up or down. In the same way, a bicycle is more stable when additional load is placed at the back but this makes it less manoeuvreable. When the load is placed in front, the bicycle is more unstable, but the rider finds it easier to steer the bicycle. Chinese society is “artificially stable”. Without a good control system externally imposed, it becomes chaotic.	中國社會若沒有强大的政權維繫，便可能迅速瓦解而陷入內鬥和內戰。物理學上有所謂“人造穩定”的現象，即原本不穩定但依賴外力維持住穩定的狀態。譬如一架戰機，無論是駱駝戰機、噴火戰機或是F-16型戰機，都有意設計爲不穩定，以便在空戰中可操縱自如。戰機的操縱系統或飛行機師必須時刻維持穩定；一旦撤銷控制，戰機立即會左轉右轉、爬升或俯衝。同樣地，如果在脚踏車尾部附加一個重物，可以增加穩定，但降低了靈活性。如果重物加在脚踏車前部，車子的穩定性降低，騎車人却比較容易操縱車行的方向。中國社會正是處於“人造穩定”狀態，若無一個良好的外加控制系統，便會陷入動亂。
Many years ago, I had an interesting discussion with a Suzhou official. He told me that the Jiangsu Provincial Government was reluctant to develop the parts of Jiangsu adjacent to Shanghai because Shanghai might one day take over those areas as the city grew. When there were floods in the lower Yangtze Delta, decisions had to be taken whether to sacrifice large areas of farmland in Jiangsu or to allow Shanghai to be affected. Furious arguments would take place and Beijing would have to step in to arbitrate and decide. Without a strong centre in China, the different provinces could quickly go to war with one another as had frequently happened in the long history of China. No wonder the Romance of the Three Kingdoms began with the famous saying that “long disunity leads to unity and long unity leads to disunity”.	多年前，我同一名蘇州官員作過一次有趣的談話。他說，江蘇省政府不樂意開發該省與上海市接壤的地區，因爲上海市日益發展，有朝一日可能將那些地區據爲己有。長江下游三角洲遭受洪灾時，必須决定是否要犧牲江蘇省的大片農田以保全上海，爲此兩地時常激烈爭吵，以致北京的中央政府不得不干預，以便作出裁决。在中國，若無强大的中央政權，各省份之間可能很快便彼此開戰，這在中國千百年來曾頻頻發生。難怪《三國演義》開宗明義便道出這句名言：“天下大勢，分久必合，合久必分”。
This tendency of Chinese society to be chaotic is both a strength and a weakness. The frequent disorderliness is also a source of creativity and dynamism. While China today remains an authoritarian state, there is intense competition at the provincial and city levels. It is a situation of controlled chaos.	中國社會這種動亂的傾向有弊也有利。無秩序狀態頻繁出現，也可以催生創造性和活力。儘管今日中國依然是威權統治，各省市之間還是有激烈的競爭。這是一種受控下的無序局面。
The Idea of One China	“一個中國”的觀念
Cycles of growth and decline are common in human history. What is unique and extraordinary about Chinese history is the ability of Chinese society to re-gather itself into a single polity again and again. The Han Dynasty was roughly contemporaneous with the Roman Empire. Both broke up at about the same time. The areas under the control of the Roman Empire never succeeded in reuniting themselves. Attempts were made by Charlemagne, Napolean, Hitler and others, but they never came close to achieving the dominance of Rome. Even the European Union today is a loose confederation of tribal groups. In contrast, China was able to reunify itself many times since the fall of the Han Dynasty. This is because the idea of one China is deeply embedded in the minds of all Chinese people.	人類歷史上，盛衰交替本不足爲奇，但中國歷史的獨特之處，却在於社會有能力一次次重新凝聚爲單一的政治實體。漢朝與羅馬帝國大致同時，二者崩潰的年代也約略相近。原羅馬帝國治下的各地區，後來從未能復歸一統。儘管查理曼大帝、拿破侖、希特勒等人曾力圖重建帝國，但當年羅馬的霸業無人能够企及。即使當今的歐洲聯盟，也不過是多個部落群體的鬆散聯盟。相比之下，中國自從漢朝傾覆以來，却能多次重歸一統。此中緣故，在於“一個中國”的觀念在全體中國人意識裏根深蒂固。
For centuries, Chinese children, before they could read or write, were taught to recite the San Zi Jing through which the Confucianist idea of society being one big happy family is programmed into young minds. The three-character phrases are like strands of cultural DNA which are passed on from generation to generation. Thus, the political idea of one China is also a cultural idea. This distinguishes Chinese culture from other ancient cultures. For example, Jewish culture is as tenacious as Chinese culture but it does not put the same emphasis on political unity. Hindu culture is also an ancient culture. While Hindu culture encompasses political ideals, it does not programme into all Hindus the idea of one India the way Chinese culture does. For this reason, the idea of Taiwanese independence is emotionally unacceptable to many Chinese people because it goes against a long-held cultural ideal.	千百年來，中國孩童還未讀書寫字便須背誦《三字經》，儒家的“家天下”觀念便由此深植於孩童心中。《三字經》的詞句，好比是文化遺傳物質，世代相傳。因此“一個中國”的觀念既關乎政治，又植根於文化，這使得中華文化與其他古老文化不同。例如，猶太文化之堅韌不下於中華文化，但它對政治統一並不那麽强調。興都教（印度教）文化同樣也歷史悠久，它雖然也包含政治理想，却和中華文化不同，並未將“一個印度”的觀念深植於全體興都教徒心中。因此之故，台灣獨立的想法，許多中國人在感情上不能接受，因爲它違背世代相傳的文化觀念。
The Stability of the Chinese Family	穩固的華人家庭
However, like Jewish and Hindu cultures, Chinese culture places great emphasis on the family. This is the basic building block of Chinese society, and is almost indestructible. Despite wars and revolutions, floods and famines, the Chinese family has held together. In this century, despite family members being separated by hundreds or thousands of miles over long years, the Chinese family held together in a remarkable way. Strong Chinese families explain the strength of Chinese diaspora culture. Diaspora Chinese culture is much more tenacious than diaspora Japanese culture.	但是，一如猶太和興都兩大文化，中華文化也極爲重視家庭；家庭作爲華人社會的基礎構件，簡直是堅不可摧。儘管歷經戰爭、革命、洪水、饑荒，華人的家庭始終凝聚爲一。本世紀以來，即使親人長年分居、阻隔萬里，華人家庭仍是不離不散，令人矚目。這便是海外華人文化力量强大的緣故。海外華人文化之堅韌，遠遠超過海外日本人文化。
However, the strength of the Chinese family also means that, outside the circle of relatives and friends, Chinese people tend to be less public-spirited. The difference between the public spirit of Japanese people and Chinese people is well-known. I remember once visiting the Meiji Shrine in June when the blue irises were in bloom. Because the Meiji emperor planted blue irises which the empress loved, Japanese women romanticise this particular irises. On the day when I visited the shrine, there was a long procession of Japanese women lining up to view the blue irises. There was no rush. When it was their turn to take photographs, they took them quickly so as not to hold others back. When they saw litter on the ground, they picked them up. It is hard to imagine Chinese people ever behaving in this way. If there were a similar event in Singapore we will need many workers the following day to clean up the park. [To be continued; see Part (2), Part (3)]	然而，華人家庭强大的另一面是，一旦走出親友的圈子，華人便往往缺乏公衆意識。就公衆意識而論，日本人和華人之間的區別是衆所周知的。記得我有一回在日本參觀明治神社，時逢六月，藍蝴蝶花盛開的季節。相傳當年明治皇后喜愛藍蝴蝶花，天皇便親手栽種，因此日本婦女對此花別有一番浪漫的情思。我去參觀神社那天，只見日本婦女排成長龍輪候看花，秩序井然，無人推擠。每人輪到機會時，都快快地拍照，生怕耽誤了後頭排隊的人；看見地上有垃圾，她們便動手拾起來。很難想像華人能有如此的舉止。類似的場合假如是在新加坡，我們隔天便須出動大批工人來清理公園。 [待續；見 Part (2), Part (3)] (Translated by Allen Zhuang)
[ 楊榮文以英語演講；華文譯本兩天之後(1999-10-31)載新加坡《聯合早報》社論/言論/天下事 / ； The lecture was in English; its Chinese translation appeared two days later in Lianhe Zaobao (Oct 31, 1999).]

To Chin2333 participants in 2010 (09)

2010-03-27T13:10:00.004+08:00

Dear Chin2333 attenders,

For the lecture of Week 09 (topic: The Local, the National, & the TransNational; Kungfu in cultural products), please do Assignment (07). The source text has been posted down below for your convenience. You may click here to use it.

To Chin2333 participants in 2010 (08)

2010-03-20T13:02:00.000+08:00

Dear Chin2333 attenders,

For the lecture of Week 08 (topic: Vulgarity in pop culture; Swearing & foul language), please do Assignment (06). The source text has been posted here down below for your convenience. You may click here to use it (please translate the highlighted part).

To CBS568 participants in 2010 (08)

2010-03-11T10:50:00.002+08:00

Dear CBS568 attenders,

Welcome to our course of CBS-568 ! You are now starting a few weeks’ study and learning together here. The CBS568 area of this website has been created for your use – just click on Feedback/回應 below in any posting, and you can communicate among yourselves or with the lecturer.

Also, here you can find many examples of translation (more Ch-Eng pieces than Eng-Ch ones), and find various online tools and resources that will help you do translation effectively, either for your coursework or for your later work on your jobs.

Enjoy using the online tools.

(Please click here for details about them – they were recommended to attenders of another course, but they will serve you just as well.)

To Chin2333 participants in 2010 (05)

2010-02-22T21:22:00.004+08:00

Dear Chin2333 attenders,

For the lecture of Week 05 (topic: Exoticism, Foreignization, and Domestication; Love), please do Assignment (05). The source text has been posted below for your convenience. You may click here to use it (please translate the highlighted part).

呱呱呱 / Croak, Croak, Croak

2010-02-17T11:47:00.001+08:00

呱呱呱金雨田	Croak, Croak, Croak Jin Yu Tian
環保流行，收集箱置放各處，每回經過，總要瞧一瞧。周邊大都是瓶罐殘食，引來貓狗翻盤，鳥儿啄食。	WITH “environmental protection” becoming a buzzword, one can see special containers installed everywhere to collect recyclable materials. I would take a look whenever I pass one, but frequently I would find a litter of cans, bottles and leftovers around the collection bin, with dogs, cats and birds scavenging for food in the piles.
有那麼多丟垃圾的人，就差了那麼一丁點，再走一步，不就把垃圾喂進箱腹了嗎？兩個青綠筒箱，四周垃圾零散，本為環保，倒變成了污染。	The many litterbugs won’t bother to take a step – just a step – further to dump the garbage into the bins. Ironically, with rubbish scattered about, those green cylindrical containers meant to protect the environment have served to aggravate pollution.
在東海岸公園，兩對小情侶，手握汽水罐，試着對箱口丟罐，像在遊樂場里玩遊戲。四個罐子，只有一個瞄準，三個落空，年輕人好玩，落空的撿起來再丟進去，不就可以了嗎？眾目睽睽下，四個竟嘻嘻哈哈打情罵俏地搖擺而去。	Once in East Coast Park I saw two courting couples – all teenagers – competing to shoot their soft drink cans into the opening of such a container as if they were playing a game in an amusement park. The score: one hit, three misses. The youngsters’ little mischief for fun would have been excusable if they had then picked up those unsuccessful cans and put them into the bin. Yet, despite the many eyes fixed on them, the lovers just swaggered away, laughing and bantering.
路過的人，沒有搖頭，更沒有人嘆息。環保箱只不過是另一個美化了的垃圾桶。本來也就是個垃圾桶，就當作垃圾桶用也好，這四個家伙，全無公德心可言。	The passers-by expressed no disapproval, neither shaking their heads nor letting out a sigh. The bin was seen as another garbage can – a prettier version. Yet, even as a garbage can it should have been used properly, I argued inwardly. Those teenagers seemed to have no sense of civility.
這句話听起來好像很酸腐，看着環保箱周圍的瓶罐殘食，原來都是“無心”人的作為，“再走一步”的期許，根本就是空白話。呱呱呱，那隻象徵環保的大肚青蛙，啊！本來就是不會說話的。	Saying so, I may sound outdated and impractical, given all the rubbish about those collection bins – a mess left by so many who care little for social ethics. Exhorting them to “take a step further” would only sound hollow and futile – like the “croak, croak, croak” of that big green frog symbolising the environmental protection drive. Oh, yeah, the frog – it just can’t talk.
	(Translated by Allen Zhuang)
[原載新加坡《聯合早報》(2000)；收入《不着地族 / A Lift-Off People》(潘正鐳著、Allen Zhuang 英譯；Singapore: All Publishing House, 2002)]

歌聲人生 / Songs of My Life

2010-02-10T02:21:00.017+08:00

歌聲人生	Songs of My Life
電台節目「品味黃昏」訪談節錄郭位	Interviews with “Flavours of Dusk” on RTHK (Synopsis) Way Kuo
去年8月31日至9月4日一連五天，我接受香港電台訪問，在「品味黃昏」的「驛動人生」環節選了五首喜愛的歌曲，同時分享我的成長經歷，心路歷程，還有我對本港大學發展的期望等，以下謹與各位網誌上的朋友分享訪談的摘要。	FROM August 31 to September 4 last year, I gave RTHK a round of five daily interviews during the “Pulse of Life” section of “Flavours of Dusk”, a regular programme on the local Radio. I shared with the listeners five of my favourite songs in life and how I felt about them while growing up as a young student. Also, I talked about what I expect of today’s university students in Hong Kong. Here’s a synopsis of those interviews, which I’d like to share with fellow bloggers.

我在台灣長大，台灣的雨季很長，春天、夏天、秋天都有雨，所以我對雨特別有感觸，也喜歡跟雨有關的歌曲。	I grew up in Taiwan, where a lengthy rainy season almost spans spring, summer, and autumn. So, scenes in rainy days would stir up some special feelings in me, making me a lover of songs about rains.
在國立清華大學，我讀的是理工科目。同學大多偏向於理性，所以對瓊瑤小說談論不多，倒是對歷史、哲學談論得較多。我不怎麼看瓊瑤小說，可是取材或取意於這類小說的歌曲，我覺得都很羅曼蒂克，令人回味再三。《煙雨斜陽》就是一首非常羅曼蒂克的歌曲。	I studied science and engineering subjects at the National Tsing Hua University of Taiwan. Psychologically, most of us students there had more sense than sensibility, and so we didn’t talk much about those sentimental stories by Ms Chiung Yao, a famous novelist then. Instead, we discussed topics of history and philosophy more often. I didn’t read much of the romances by the authoress, but I came to find many of the songs based on her stories were quite romantic and would bring up sweet memories long afterwards. One of such romantic songs is “Drizzles in the Setting Sun”.
如果是雨天，特別是春雨綿綿的季節，一邊聽著《煙雨斜陽》，一邊讀書，或是聊聊天，我都覺得很好。聽著這首歌，讓人產生很多感觸。讀書時如果能有這樣的歌曲伴隨，是一點也不會感到寂寞的。	Through rains, especially fine drizzles during those lingering wet days of spring, that song became a great companion to me while I was either reading a book or having a chat. The soothing tune evoked lots of thoughts in me. You would never feel lonely even when studying alone so long as there were songs around like this to keep you company.
我還喜歡另一首傾訴雨天情懷的歌，那就是《濛濛細雨憶當年》。即使今天想起這首歌，我就會憶起年輕時在台北的歲月。	Another lovely song I enjoyed, which also put me in a cheerful mood in rainy days, has been “Misty Rains in Bygone Days ”. Even to this day, the very melody of it would bring me back again to the happy youthful years I spent in Taiwan.
台灣和香港一樣，都被海包圍，也可以說海被我們包圍。其實，我們與大海已融為一體；所以我還喜歡一首歌《聽海》，由張惠妹用她原住民清新響亮的歌喉唱出來，特別美，這也會令我懷念台灣，回憶當年。	Like Hong Kong, Taiwan is surrounded by seas or – you might say – the two places embrace the seas between them. In reality, both places have become merged with the seas around them. That’s why I’ve loved yet another song – “Listening to the Seas”, which is all the more touching when sung by Ah Mei in her aborigine’s fresh and clear voice typical of the native Taiwanese. It makes me think of Taiwan, of my years there.
還有一首歌會讓我想起舊日時光，那就是尤雅唱的《往事只能回味》。我在清華讀大學的四年，可以說是很豐富的四年，很多事情值得回味。我在大學有兩年是校刊主編，結識了很多好朋友；為着校刊的工作，我訪問了很多歷史上的重要人物，今天回想起來，好像對我後來的很多經歷都有啟發。	Then, there’s a song that never fails to bring back to mind my youthful years gone by – “What’s Past Just Lingers in Hearts”, which would be best if sung by Miss You Ya, a famous singer. It makes me recall the most rewarding four years I spent at Tsing Hua, where lots of things and events still linger in my heart. For two years there I was editor of the university journal, during which time I met many of my good friends. Then, as part of my editor’s work, I interviewed quite a few people who now hold their niches in history. Looking back on it, I see that period of my youth has inspired me greatly in my later years.
《往事只能回味》最早是尤雅唱出名的，後來成了她的招牌歌曲。正如許多流行曲，這首也是情歌，訴說少女如何懷念逝去的美好戀情。這首歌也讓我們懷念自己少年時代經歷過的事情，所以是有一點深度的。這首歌，經尤雅柔柔地唱出來，特別感人。	“What’s Past Just Lingers in Hearts” became popular as You Ya’s first hit, and it has remained her signature song. Like many pop songs, it is about love and romance, voicing a girl’s yearnings for her first lover long ago. Yet, to a listener, it also brings to mind whatever happened that’s worth cherishing in memory during his own early years. It goes deep down in one’s heart. The song is particularly moving when crooned gently in You Ya’s soft voice.
我如今跟城大的同學談天，常常勉勵年輕人珍惜在校園裏度過的歲月，多結識一些朋友，這其實比單純讀書本強過千百倍。廣交益友，可以彼此切磋，大家都有很多收益。	Nowadays, when chatting with students of CityU, I would urge them to treasure their university years, making more friends on the campus. That would prove to be much more valuable than merely learning from books. Good company of soulmates helps young people learn from one another, and everybody will benefit from it.
我一直認為，「讀書」不只有一個解釋，讀書不僅是從書本上學習。我們身邊無數的人、事、物，也都是書。一個學生讀了幾本書，只是學到千分之一、萬分之一的知識而已。回想當年同學中間，只做到成績好、把書讀得很精的人，事實上後來還真的不是很成功。	I’ve always believed that there’re more ways of “studying” than learning from books. All things, all events and all people around us can be our sources of learning. A student would get only a thousandth of knowledge available if he did nothing but reading. In retrospect, I can see that the smartest scholars among my fellow students, who managed to score terrific marks, have not turned out very successful in their later lives.
我常常說，香港有很多非常成功的人並沒有什麼學位；他們自謙沒有學問，其實不是沒有學問，只是沒有學位而已。有學位而不成功的人太多了，但是真有學問而不成功的恐怕很少。學問包括我們待人處事的能力，這不是一紙文憑所能夠衡量的。人的創意跟思考的活躍，要比只讀幾本書、獲得幾個分數更重要。	There are quite some successful Hongkongers who hold no academic degrees, as I’ve often mentioned. They would modestly admit to little learning, but in reality what they lack is degrees, not real learning. There are too many degree-holders who fail to succeed in life, but probably fewer people with real learning who end up nowhere. Genuine learning includes the ability to handle situations wisely and deal with people properly, which is more than a degree could bring or prove. Creative ideas and active thinking are worth far more than all the books read or marks scored.
即便是聽歌，也可以發揮創意。有一首歌，在華語世界有非常多的人喜歡，表面上聽來是情歌，但留心一下也可以聽出帶有政治意味。這就是《何日君再來》，尤其是由鄧麗君唱出來時。我倒是覺得，這首歌可以表達遊學海外的人期待回家的心情。這首歌可以有很多種解讀，聽歌的人可以有不同的感觸。	Creative thinking can play a role even when you’re enjoying songs. There’s one particular song widely popular among the ethnic Chinese everywhere, which seems to sing of love but can also carry a political message to the discerning ear. Here I’m referring to “What Day Will You Return?” – especially in the version sung by the late Teresa Teng. To me, that song could well speak the minds for young people studying abroad who’re longing to return home. So you see the same song is capable of multiple interpretations, as listeners can feel about it in various ways.
留學在海外，特別是在美國，容易有身處異鄉的感覺。當年，我除了讀書跟朋友聚會以外，就聽聽這些成了古典的舊時老歌，排解鄉思，調節心情。就是在那時聽《何日君再來》，聽出了特別的意味。	Chinese youths abroad, especially when studying alone in the US, would suffer from loneliness in a foreign land. In those years, when not studying or hanging around with friends, I would listen to some golden oldies like those I’ve just mentioned, to keep off the sad homesickness and stay in a happier mood. It was in such a milieu that I came to sense a different flavour in “What Day Will You Return?” when listening to it.
時代在進步，一代人比一代強，我覺得今天的青年非常多樣化、非常活潑，比我活潑多了。現代人也相當進步，但如果說有些不足，就是今日香港本地的學生，或者說兩岸三地的學生，對中華文化瞭解比較少，不如上一輩人。當然，他們對現代科技進步瞭解很多，很有活力。	Times are progressing, and each generation is sure to surpass the previous one. Young people today, as I find, are very active and diversified in their thinking, much more active than I was then. Young people today are advanced in many ways. One of their weaknesses, if any, is their lack of knowledge of Chinese culture, as found in students of Hong Kong or even those from mainland China and Taiwan as well. In this field, they know less than their parents do. Of course, the young are more active-minded and very knowledgeable about modern technology.
這一缺陷是教育、社會的偏差所造成的。一方面，教育體系對傳統文化的傳播鼓勵比較少；另一方面，社會強調現代科技、商業競爭，讓青年覺得那是唯一出路。所以，在熏陶人的文化素養方面，社會可以加強努力。	That weakness is caused by inadequacies in our education system and society in general. On one hand, our education system is not doing enough to impart or boost our cultural heritage. On the other hand, our society in general emphasises modern technology and business competition, apparently presenting these as the only way out for the young. So there is much to be done to bring up a young generation with stronger cultural awareness.
我在美國待了三十四年，但覺得還是應該保持中華文化。如果沒有中華文化，只學西方的文字或者科技，就像只披上一層虎皮，我會有另一種遺憾。	Despite my 34 years’ stay in the US, I remain sure that a Chinese heritage is well worth treasuring. Without our own heritage, knowledge of Western languages or technology alone would make us resemble sheep dressed in tiger’s skin. Loss of my heritage would make me feel regretful in an otherwise wonderful career.
我不擔心中華文化寶藏的光芒會失色。中國在「文化革命」時打倒孔老夫子，可是如今孔子在中國大陸又復活了。孔子講的話，其實還是有生命力的。我可以跟大家再舉個例子，美國很多官員或者高級行政官員（即CEO），都會讀《孫子兵法》，這已不是秘密。孫子也是中華文化的瑰寶。	I have no worry that Chinese culture would lose its charm and splendour. The so-called “Cultural Revolution” in mainland China in the 1960’s and 1970’s did overthrow Confucius and his teachings, but now these have come back to life in China. Many of Confucius’ teachings remain alive and valid today. One more example of Chinese culture’s value is the wisdom in The Art of War by Sun Tzu, an ancient military strategist. It is no secret now, I can assure you, that many government officials and CEO’s in the US would study the strategist’s treatise. Like Confucius, Sun Tzu is a gem in the treasury of Chinese culture.
我想，中華文化會慢慢回來。「何日君再來」呢？我們再聽這首歌時，也許會有不一樣的領悟，會以那歌聲來自勉，保持希望，多加努力。	Chinese culture, I’m sure, will gradually return to its glory. Perhaps, while listening to “What Day Will You Return?” today, we can get yet another fresh message – an urge for us to cheer up and exert ourselves further to revitalize our heritage. (Translated by Allen Zhuang)
[源文與英譯文刊於香港城市大學網頁之“校長網誌”(2010-02-08). / Source text along with its English version was posted on “Way to Kuo Blog” of City University of Hong Kong website (2010-02-08). ]

車奴 / A Car-Slave

2010-02-05T23:58:00.004+08:00

車奴金雨田	A Car-Slave Jin Yu Tian
找修車師傅，爲的只是車在奔馳時，發出些許擾人聲響，其實不留意也聽不到，留神時它就刺進耳鼓。遇到阿昆，駕一輛跑車，這已是他一年內第五次拜訪陳師傅了。	BECAUSE of a little annoying sound from the car in running, I visited Mr Chen, a repairman, though the noise hardly stirred my eardrum unless I listened attentively. At the garage, I met Ah Khoon, who arrived in his sports car. That was the fifth visit in a year that he had paid to the repairman.
每一次車子這兒那兒發出一點些微噪音，他就渾身不舒服。花十多萬元買一輛跑車威風，他當然要求完美、完美、完美。	Each time a slight noise was detected somewhere about the vehicle, Ah Khoon would feel terribly ill at ease. Since the symbol of prestige had cost him more than $100,000, certainly he would expect perfection, full perfection, and nothing but perfection.
他對陳師傅信心十足，有一回，新車上路不久，不經意間車盤底總傳出一兩小聲響，像我這類人，壓跟兒就沒有那種敏感度，陪他上路，他聽了直呱呱叫，我怎麽傾耳，就是聽不清楚。即使代理商車廠的電腦也解決不了。還是他心血來潮，找上老師傅，憑數十年經驗，一聽就解決了。	Ah Khoon has complete confidence in Mr Chen. While his car was still new on the road, I was once beside him at the wheel. Unexpectedly, a soft click or two came from under the chassis. That was enough to rouse the driver to a hue and cry, although it failed even to touch my listening ear, given my far inferior sensitivity. Even the car dealer’s computerised equipment couldn’t spot the problem. At last, with a sudden inspiration, Ah Khoon turned to Mr Chen. With decades of experience, the repairman fixed the glitch straight away.
阿昆可十分佩服陳師傅這塊老薑，但陳師傅一見阿昆，總是笑笑說：“車奴又來了！”	That’s how Ah Khoon became a great admirer of the veteran mechanic. Yet, whenever Ah Khoon returned, Mr Chen would say, jokingly, “Here comes the car-slave again!”
說的也是，跑車和阿昆，誰是主人？	Surely, he has a point there. Who is the real master, after all – the sports car or its owner? (Translated by Allen Zhuang)
[原載新加坡《聯合早報》(2000)；收入《不着地族 / A Lift-Off People》(潘正鐳著、Allen Zhuang 英譯；Singapore: All Publishing House, 2002)]

To Chin2333 participants in 2010 (03)

2010-01-30T14:24:00.006+08:00

Dear Chin2333 attenders,

I’m glad to see your finished Assignments (02) now look good in the printouts.

The source text for today's assignment has been posted here below. You may click here to read and use it.

Hope you’ll enjoy doing assignments the online way.