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Wenhua (Cultural Education)
文治教化，即以禮樂(lè)、法度等教化民眾。是“人文化成”的略語(yǔ)。本指根據(jù)社會(huì)實(shí)際狀況，用合于“人文”的基本精神和原則教化民眾，引導(dǎo)民眾向善，以達(dá)成良好的社會(huì)治理狀態(tài)，最終實(shí)現(xiàn)既有差等又有調(diào)和的社會(huì)秩序。在中國(guó)傳統(tǒng)語(yǔ)境中，多與“武功”（指運(yùn)用強(qiáng)力甚至暴力手段實(shí)現(xiàn)社會(huì)治理）相對(duì)，是儒家倡導(dǎo)的治理國(guó)家的主要方法。近代以降，用為 culture一詞的對(duì)譯，通常指人類全部精神活動(dòng)及其成果；在考古學(xué)上指同一歷史時(shí)期的遺跡、遺物的綜合體；在日常語(yǔ)用中也指運(yùn)用文字的能力及所具有的一般知識(shí)等。
Wenhua (文化) means to cultivate the populace through rituals, music, laws and so on. The term encapsulates the concept of teaching people essential ideals and principles of human culture while guiding them to embrace goodness so as to build a social order that is both differentiated and harmonious. In the traditional Chinese context, wenhua is the main method of governing the state advocated by Confucianism, as opposed to wugong (武功 the use of force or even violence to achieve social governance). In modern times, wenhua is used as the Chinese equivalent of the word "culture," which usually refers to all human cultural activities and achievements; in archaeology, it refers to the complex of relics and monuments of a given historical period; in everyday language, it also refers to the ability to use language and general knowledge.
引例 Citation：
◎圣人之治天下也，先文德而后武力。凡武之興，為不服也。文化不改，然后加誅。（劉向《說(shuō)苑·指武》）
英明的君主治理天下，先使用文德而后才使用武力。但凡使用武力，都是因?yàn)橛胁环恼叽嬖?。在文治教化無(wú)效時(shí)，才采用武力手段。
A wise ruler governs the country with culture and virtue as the first means and then force. Whenever force is used, it is because of the presence of disobedient people. Force is only used when cultural education (wenhua) fails. (Liu Xiang: Garden of Stories)
推薦：教育部 國(guó)家語(yǔ)委
供稿：北京外國(guó)語(yǔ)大學(xué) 外語(yǔ)教學(xué)與研究出版社
責(zé)任編輯：錢耐安
