中华思想文化术语(连载一)



中华思想文化术语(连载一)

编辑导语

中华文明素以历史悠久、博大精深闻名世界。由于独特的地理环境和历史发展，中华民族孕育繁衍了与世界其他文明不同的历史传统、思想观念、学术格局、人文精神、人伦习俗等，经孔、墨、老、庄、孟、荀等伟大先哲们的提纯浓缩和历代学者的推阐增益，产生了数以千计的高度凝练而蕴涵丰富、更具理性特征的范畴、概念和文化核心词，并由此构建、支撑起辉煌宏富的中华思想文化。“中华思想文化术语”指的就是由中华民族主体所创造或构建，凝聚、浓缩了中华哲学思想、人文精神、思维方式、价值观念，以词或短语形式固化的概念和文化核心词。它是中华民族千百年来对宇宙万物、社会人伦进行独立探索和理性思考的智慧结晶，代表中华民族最核心的思想基因、最深沉的精神追求和最独特的文明标识。即使在科技日益繁荣、社会日益昌明的今天，这些历千百年而弥新的思想文化术语依旧在人类文明的天空熠熠生辉。它们是中华先哲留给今人的最伟大的精神遗产，也是中华民族贡献给世界文明最珍贵的精神财富。

随着中国综合国力和世界影响力的攀升，国际社会和外国友人比以往任何时期都更加关注中国，并渴望阅读、感受、了解一个全面而真实的中国。但是，长期以来，在与西方世界、西方文明的对话中，我们大多袭用西方话语，或者按西方话语标准来对中华传统的思想文化及其术语进行诠释、裁剪或取舍；即使我们引用中华传统思想文化术语，也往往因为外国受众不了解这些思想文化术语的确切含义或深层内容，以致他们常常感到不解甚至出现误读、误译和误解。归根结底，是因为我们没有自觉意识到文化软实力的重要性，对中华思想文化术语的整理、诠释、翻译与传播重视不够，更没有想到以此构建一套能与西方文明话语对等、有一定系统的中国对外话语体系，特别是那些能够充分反映和代表中华民族哲学思想、人文精神、价值观念、思维方式、文化特征的核心话语体系。今天我们整理、诠释中华思想文化术语，目的就是立足于中华传统的思想文化，深度挖掘那些蕴含中华民族思想基因、精神追求、文明标识，具有超越时空、民族、种族、国度之意义，富有永恒魅力与当代价值的思想文化术语，并译成英语等其他语言，让世界更快、更全面地了解中国，了解中华民族的过去、现在和未来，了解中华民族和海外华人内在的精神世界，促进世界不同文明的平等对话和相互借鉴。

全面整理、诠释中华思想文化术语在学术界尚是首次，而用英文系统译写与传播中华思想文化术语更是一个具划时代意义的创新文化工程。每一条思想文化术语都或多或少地承载、蕴含了中华民族深厚凝重的历史传统、博大宏富的人文精神、隐微涵容的思维方式、崇德尚和的价值观念，而要将术语中的这些深层含义准确全面地诠释清楚并且用英语深入浅出地传达给今天的外国读者，在理论与实践上都有很多意想不到的难题等着我们去逐一攻克，何况绝大多数术语的诠释与英文译写，可资参考的资料少之又少！但令人欣慰的是，在文史哲、翻译、海外汉学等众多中外专家的共同努力下，《中华思想文化术语》第1辑、第2辑已经顺利出版，虽然在释义和译文上还有打磨提升的空间，但它毕竟代表我们在向外国读者传播中华思想文化术语方面迈出了第一步——是一小步，但也是一大步。

承蒙“中华思想文化术语传播工程”课题组慨允，本杂志将连续刊载这些思想文化术语，以期为中国文化软实力的建设做出切实的贡献。

1.天/tiān/

Tian(Heaven)

“天”是中国古代思想中具有神圣性和终极意义的一个概念。主要有三种不同的含义 ：其一，指自然意义上的天空或人世之外的整个自然界，其运行呈现出一定的规律和秩序；其二，指主宰万物的具有人格意志的神灵；其三，指万事万物所遵循的普遍法则，同时也是人的心性、道德以及社会和政治秩序的依据。

Tian(天) is a sacred and fundamental concept in ancient Chinese philosophy. It has three different meanings. The first is the physical sky or the entirety of nature (not including human society)，the operations of which manifest certain laws and order. The second refers to a spiritual being，which possesses an anthropomorphic will and governs everything in the universe. The third denotes the universal law，which is observed by all things and beings，and which is also the basis of human nature，morality，and social and political orders.

引例 Citations ：

天行有常，不为尧存，不为桀亡。(《荀子·天论》)

(天的运行有其固定的规律，不因为尧的贤明而存在，不因为桀的暴虐而消失。)

Heaven acts according to its inherent laws. It does not exist due to the virtue of Yao，nor will it disappear because of the tyranny of Jie. (Xunzi)

上天孚佑下民。(《尚书·汤诰》)

(上天信任并保佑百姓。)

Heaven trusts and blesses the people. (TheBookofHistory)

天者，理也。(《二程遗书》卷十一)

(天就是宇宙的普遍法则。)

Heaven is the overarching law of the universe. (WritingsoftheChengBrothers)

2. 道/dào/

Dao(Way)

本义指人所行之路，引申而有三重含义 ：其一，指不同领域的事物所遵循的法则，如日月星辰运行的规律称为天道，人事活动所遵循的规律称为人道；其二，指万事万物所遵循的普遍法则；其三，指事物的本原或本体，超越于有形的具体事物，是万物生成的基始，又是万物存在和人类行为的根据。儒家、道家、佛教等都谈论道，其内涵差异甚大。儒家之道以仁义礼乐为基本内容，佛教和道家之道偏重“空”“无”方面的意义。

In its original meaning，dao(道) is the way or path taken by people. It has three extended meanings ：(1) the general laws followed by things in different spheres，e.g. the natural order by which the sun，moon and stars move is called the way of heaven；the rules that govern human activities are the way of man；(2) the universal patterns followed by all things and beings；and (3) the original source or ontological existence of things，which transcends form and constitutes the basis for the birth and existence of all things，and for the activities of human beings. In their respective discussions of Dao，Confucianism，Daoism，and Buddhism imbue it with very different connotations. While benevolence，righteousness，social norms，and music education form the basic content of the Confucian Dao，the Buddhist and Daoist Dao tends to emphasizekong(空 emptiness) andwu(无 void).

引例 Citations ：

天道远，人道迩。(《左传·昭公十八年》)

(天之道遥远，人事之道切近。)

The way of heaven is far away；the way of man is near. (Zuo’sCommentaryontheSpringandAutumnAnnals)

形而上者谓之道。(《周易·系辞上》)

(有形之上者称为道。)

What transcends form is calleddao. (TheBookofChanges)

3. 理/lǐ/

Li

本义指玉石的纹理，引申而有三重含义 ：其一，指具体事物的样式或性质，如短长、大小、方圆、坚脆、轻重、白黑等物理属性；其二，指万事万物所遵循的普遍法则；其三，指事物的本原或本体。后两种含义与“道”相近。宋明时期的学者特别注重对“理”的阐发，以“理”为最高范畴，因此宋明时期占主导地位的学术体系被称为“理学”。

The original meaning ofli(理) was the texture of jade；later it was extended to contain three meanings ：(1) the physical forms or proprieties of things，such as length，size，shape，tensile strength，weight，and color；(2) the universal laws followed by all things and beings；and (3) the original source or ontological existence of things. The last two meanings are similar to those ofdao. Scholars of the Song and Ming dynasties were particularly interested in describing and explaining the philosophy known asli(理)，and considered it as the highest realm，giving rise to the School of Principle which dominated academic thought in the period from the Song to the Ming dynasties.

引例 Citations ：

物无妄然，必由其理。(王弼《周易略例》)

(事物没有随意而为的，必然会因循其理。)

Nothing happens at random；each follows its ownli(laws). (Wang Bi ：ABriefExpositionoftheBookofChanges)

有物必有则，一物须有一理。(《二程遗书》卷十八)

(每一事物的存在必有其法则，但所有事物都须有万物皆同的理。)

Everything exists according to its objective law but all things must follow the commonli(law). (WritingsoftheChengBrothers)

4. 气/qì/

Qi(Vital Force)

独立于主观意识之外的物质实体，是构成一切有形之物的原始物质材料，同时也是生命和精神得以发生和存在的基础。此外，某些思想家还为“气”赋予了道德属性。“气”没有具体的形状，永远处于运动变化之中。“气”的凝聚意味着事物的生成，“气”的消散意味着事物的消亡。“气”贯通于所有有形之物的内外。哲学意义上的“气”与常识性的“气体”概念不同，“气体”指各种非液体、非固体的存在；而从哲学层面来看，液体、固体既是有形之物，其生成、存在也是“气”凝聚的结果。

Qi(vital force) has a material existence independent of subjective consciousness and is the basic element of all physical beings. It is also the basis for the birth and existence of life and spirit. In addition，some thinkers have given a moral attribute toqi.Qiis in constant motion and change，and has no specific shape. Its concentration gives birth to a thing and its evaporation signals the end of that thing.Qipermeates all physical beings and their surroundings.Qi，as a philosophical concept，is different from what is commonly understood by the wordqi(气)，namely，air. Although things in liquid or solid form are different from things in air form，from the perspective of the ancient Chinese philosophy，their formation and existence are the results of the concentration ofqi.

引例 Citations ：

通天下一气耳。(《庄子·知北游》)

(贯通天下万物的就是一个“气”罢了。)

It isqithat permeates everything under heaven. (Zhuangzi)

天地合气，万物自生。(王充《论衡·自然》)

(天地之气相互交合，万物自然而生。)

The convergence ofqiof heaven and that of earth gives life to all things. (Wang Chong ：AComparativeStudyofDifferentSchoolsofLearning)

5. 虚/xū/

Xu

“虚”指世界或者心灵的一种状态。大体有两种不同的含义 ：其一，指世界的本原，万物皆由虚无中来。但古人对“虚”的这一含义又有不同理解 ：或认为“虚”就是空虚无有；或认为“虚”指“气”的存在状态，因为“气”的存在隐微无形，故以“虚”称之，但并非完全空无。其二，指虚静的或没有成见的内心状态。

Xurefers to a state of the cosmos or a state of mind. Basically，it has two different meanings. The first refers to the origin of the universe，indicating that everything originates fromxu. Different ancient thinkers have different interpretations of this notion ：some takexuas being devoid of anything；others believe it is the state of existence ofqi(气). Becauseqiis invisible and formless，it is said to be empty，but not a vacuum totally devoid of anything. The second meaning ofxurefers to a state of mind that is peaceful，not preoccupied or simply free of any preconceptions.

引例 Citations ：

太虚无形，气之本体。(张载《正蒙·太和》)

(“虚”是无形的，是“气”的本来状态。)

Xuis formless；it is the original state ofqi. (Zhang Zai ：EnlightenmentthroughConfucianTeachings)

唯道集虚，虚者心斋也。(《庄子·人间世》)

(只有道汇集并呈现于虚静的心灵，“虚”就是心斋。)

Daogathers and presents itself in an unoccupied and peaceful mind；being unoccupied means the pure state of the mind. (Zhuangzi)

6. 阴阳/yīnyánɡ/

YinandYang

本义指物体对于日光的向背，向日为“阳”，背日为“阴”。引申而有两重含义 ：其一，指天地之间性质相反的两种气；其二，指两种最基本的矛盾势力或属性，凡动的、热的、在上的、向外的、明亮的、亢进的、强壮的为“阳”，凡静的、寒的、在下的、向内的、晦暗的、减退的、虚弱的为“阴”。“阴”“阳”或“阴气”“阳气”的相互作用决定着万物的生成及存在状态。阴阳理论后来成为古人说明和理解宇宙万物、社会和人伦秩序的基础，如天阳地阴、君阳臣阴、夫阳妻阴等，阳贵阴贱，阳主阴从。

The primary meaning ofyinandyangis the orientation of things in relation to the sun，withyangmeaning the sunny side andyinthe shady side. There are two extended meanings ：(1) two opposite kinds ofqi(气) in nature；and (2) two basic contrary forces or qualities that coexist，thus the active，hot，upward，outward，bright，forward，and strong areyang，while the passive，cold，downward，inward，dark，backward，and weak areyin. The interaction betweenyinandyang，oryinqiandyangqi，determines the formation and existence of all things. The theory ofyinandyanglater became the basis for ancient Chinese to explain and understand the universe and everything in it，social order，and human relations. For example，heaven isyangand earth isyin，ruler isyangand subordinates areyin，husband isyangand wife isyin，noble isyangand ignoble isyin，leading isyangand following isyin.

引例 Citations ：

万物负阴而抱阳，冲气以为和。(《老子·四十二章》)

(万物背阴而向阳，阴阳两气互相激荡而成调和状态。)

All things stand，facingyangand againstyin. The interaction betweenyinandyangcreates a state of harmony. (Laozi)

阴阳无所独行。(董仲舒《春秋繁露·基义》)

(阴与阳不能单独发生作用。)

Yinandyangcannot work without each other. (Dong Zhongshu ：LuxuriantGemsoftheSpringandAutumnAnnals)

7. 一/yī/

The One

“一”有三种不同含义 ：其一，指万物的本体或本原，即“道”的别称，或称“太一”。其二，指天地未分之时的混沌状态。“一”分化形成天地，天地万物都产生于这样一个混沌的统一体。其三，指事物的统一性，与“多”“两”相对，意在强调有差异或对立的事物之间的统一性。

The term has three meanings. First，it indicates the original essence of all things. It is another name fordao(way). It is also referred to astaiyi(the supreme one). Second，it refers to the state of chaos before the separation of heaven and earth. The one was divided and transformed into heaven and earth. All things in heaven and on earth were produced from this chaotic entity. Third，it indicates the unity of things，as opposed to “many” or “two.” The idea is to emphasize the unity among things which are different or opposite.

引例 Citations ：

一者，万物之所从始也。(董仲舒《举贤良对策》)

(“一”是万物产生的端始。)

The one is the origin of everything. (Dong Zhongshu ：RepliestotheEmperor’sQuestionsafterBeingRecommended)

两不立则一不可见，一不可见则两之用息。(张载《正蒙·太和》)

(没有相反两方的对立则统一体不可得见，统一体不可得见则相反两方的对立也就消失了。)

Unity cannot be seen without the contradiction between two opposite sides，while the two opposite sides cannot exist without unity. (Zhang Zai ：EnlightenmentthroughConfucianTeachings)

8.元/yuán/

Yuan(Origin)

事物发生的端始。“元”在天地万物之先，包括人在内的天地万物都始于“元”。“元”有多种具体的表现形式。汉代的人将“元”理解为“元气”，也即是某种产生和构成万物的原始物质材料。《周易·彖传》以“乾元”“坤元”作为万物生成的端始。《春秋》纪年以“元年”为“第一年”。“元年”标志着一个新的历史时期的开始，是万物终始交替的法则在人事上的一种体现。

The primal source from which all things originate，both animate and inanimate，including human beings.Yuan(元) manifests itself in different forms. In the Han Dynasty，it was considered to be a kind of primal physical material that both produced and made up the myriad things of the world.TheBookofChangesdividesyuaninto two primal sources ：the heavenly source which gives birth to the sun，moon and stars，and the earthly source which brings forth all other things on the earth. InTheSpringandAutumnAnnals，the term denotes the “first year” in its chronologies. It signifies the start of a new historical period，and is the manifestation in the human world of the natural process in which things begin，end，and are replaced.

引例 Citations ：

元者气也，无形以起，有形以分，造起天地，天地之始也。(何休《公羊传·隐公元年》注)

(元是一种气，发生时没有形状，进而区分形成有形的事物，创造了天地，是天地变化的端始。)

Yuanis a kind of vital force，without shape in the beginning，but then takes on form to create both heaven and earth，and is the source of all their transformations. (He Xiu ：Gongyang’sCommentaryontheSpringandAutumnAnnals)

大哉乾元，万物资始，乃统天。(《周易·彖上》)

(伟大的乾元，万物依赖它开始产生，乾元统帅天的运行与效用。)

The mighty heavenly source is the source from which all things are formed，and controls the movements and effects of heaven.(TheBookofChanges)

《春秋》何贵乎元而言之？元者，始也。(董仲舒《春秋繁露·王道》)

(《春秋》为何以“元”为贵而言说它？因为“元”是万物之始。)

Why doesTheSpringandAutumnAnnalsgive such importance toyuanand write so much about it? Because it is the primordial source of all things. (Dong Zhongshu ：LuxuriantGemsoftheSpringandAutumnAnnals)

9. 命/mìnɡ/

Mandate/Destiny

最初指“天命”，即上天对人事的命令。上天根据人的德行状况对人施与奖赏或惩罚。“天命”决定着王朝的更替、国家的兴衰乃至个人的吉凶祸福，被认为是一种不可抗拒的力量。后人逐渐淡化了“命”与“天”的关联，侧重于强调“命”的不可抗拒之义，也即是命运。对人而言，“命”意味着来自于外部的某种限制，标志着人力的极限，并在某种意义上体现为人的无可奈何的处境。

The earliest meaning of the term was mandate of Heaven，that is，the intentions and instructions that Heaven expressed to humans. The implication was that Heaven bestowed rewards and punishments on human beings in accordance with their moral conduct. The mandate of Heaven was considered to be an irresistible force that determined dynastic changes，the rise and fall of nations，and even the good luck and misfortunes of ordinary people. Later，the link with Heaven became weaker，and instead the sense of unchangeable destiny or fate came to the fore. For human beings，the term implies the external limits that constrain and determine what is possible. In one sense it expresses the helplessness of being human.

引例 Citations ：

天命靡常。(《诗经·大雅·文王》)

(上天的命令没有恒常不变的。)

Themandate of Heaven is not immutable.(TheBookofSongs)

知其不可奈何而安之若命。(《庄子·人间世》)

(知道没有办法可以改变，故安然处之顺应其命。)

Knowing that change is not possible，one faces things calmly and submits to destiny. (Zhuangzi)

10. 诚/chénɡ/

Sincerity

“诚”是儒家思想的核心概念之一，其基本含义是真实无妄。儒家认为，“诚”是“天道”或“天理”的本质，是万物得以存在的根据。同时，“诚”也是道德的本原和基础，一切道德的行为必须建立在内心真实无妄之上，否则便是虚妄，《中庸》称之为“不诚无物”。圣人以“诚”为本性，其言行自然与“天道”“天理”相合；君子则以“诚”作为道德修养的目标以及达于“天道”“天理”的途径。

Sincerity is among the core concepts of the Confucian school of thought. Basically，it means truthfulness without deceit. Confucians believed that sincerity is the essence of the“way of heaven” or “principles of heaven，” a basis on which everything else is built. At the same time，sincerity is also the root and foundation of morality. All moral deeds must be conducted on the basis of sincerity from the bottom of the heart. Otherwise，they are nothing but pretensions.TheDoctrineoftheMeanmaintains，“Nothing can be achieved without sincerity.” Sages are sincere by nature. Therefore，their words and deeds are naturally consistent with the “way of heaven” and the “principles of heaven.”Junzi(a man of virtue) upholds sincerity as his goal for moral attainment and an approach to achieving the “way of heaven” and the “principles of heaven.”

引例 Citations ：

诚者，天之道也；诚之者，人之道也。(《礼记·中庸》)

(“诚”，是天的法则；达到“诚”，是人的修养路径。)

Being as it is is the way of nature；being true to human nature is the way to achieve self-refinement. (TheBookofRites)

诚者，真实无妄之谓，天理之本然也。(朱熹《中庸章句》)

(“诚”就是真实不伪诈，是天理本来的状态。)

Sincerity means utter truthfulness without any pretensions or deceit. It is the natural state of the principles of heaven. (Zhu Xi ：AnnotationsontheDoctrineoftheMean)

选自“中华思想文化术语”系列图书(外语教学与研究出版社出版)