中华思想文化术语(连载四)

中华思想文化术语(连载四)

1.良知 /liánɡzhī/

Liangzhi(Conscience)

人天生所具有的道德本性与道德上的认识和实践能力。“良知”一词最初由孟子提出，认为人不加思虑便能知道的便是“良知”。“良知”的具体内容包括亲爱其父母、尊敬其兄长。而亲爱父母是仁，尊敬兄长是义。“良知”说是孟子性善论的重要内容。明代的王守仁提出“致良知”，进一步发展了孟子的“良知”说。他认为，“良知”就是天理，一切事物及其规律都包含在“良知”之中。将“良知”扩充到底，即能达到对一切道德真理的认识和实践。

Humans are born with innate conscience and the ability to know and act upon it. The termliangzhi(良知) was first used by Mencius，who believed that what man knew by instinct wasliangzhi(knowledge of goodness). The term includesren(仁)，i.e. love for one’s parents andyi(义)，i.e. respect for one’s elder brothers. The concept is an important component of Mencius’ belief in the innate goodness of human nature. The Ming-dynasty philosopher Wang Shouren raised the idea of “attainingliangzhi.” He extended the Mencius’liangzhito mean the principles of heaven，maintaining that all things under heaven and their laws were covered byliangzhi. Withliangzhibeing extended to its fullest (through self-cultivation and moral practice)，it is possible to know and put in practice all moral truths.

引例 Citations：

所不虑而知者，良知也。(《孟子·尽心上》)

(人所不加思虑便能知晓的，就是良知。)

What is known without thinking is the innate knowledge of goodness. (Mencius)

天理即是良知。(《传习录》卷下)

(天理就是良知。)

Principles of heaven and conscience are the same in essence. (RecordsofGreatLearning)

2.六经皆史 /liù jīng jiē shǐ/

The Six Confucian Classics Are All About History.

这是古代学者提出的一个重要的学术思想命题，认为“六经”(《易》《书》《诗》《礼》《乐》《春秋》)反映的是夏、商、周三代社会、政治等现实情况的历史文本，而不是圣人刻意留下的义理说教。系统阐发这一命题的代表人物是清代学者章学诚。这一命题动摇了儒家经典的神圣地位，标志着中国史学趋向自觉与独立。

The Six Confucian Classics areTheBookofChanges，TheBookofHistory，TheBookofSongs，TheBookofRites，TheBookofMusic，andTheSpringandAutumnAnnals. An important proposition put forward by scholars of late imperial China was that those are all historical texts. According to these scholars，the Six Classics are all concerned with the social and political realities of the Xia，Shang，and Zhou dynasties rather than the teachings left by ancient sages. Zhang Xuecheng of the Qing Dynasty was the representative scholar to systematically expound this proposition. This view challenged the sacred status of the classics of Confucianism and marked a self-conscious and independent trend in Chinese historiography.

引例 Citation:

学者崇奉六经，以谓圣人立言以垂教，不知三代盛时，各守专官之掌故，而非圣人有意作为文章也。(章学诚《文史通义·史释》)

(学者推崇六经，认为圣人著书立说，是为了给后人留下垂示教训，却不知道那实际上是夏、商、周三代兴盛之时，各司其职的官员写下的制度和史实，而不是圣人有意撰写的典籍。)

Scholars worship the Six Classics and say that they are the words of sages set down to teach later generations. They do not realize that the classics are the regulations and historical facts recorded by officials in the flourishing days of the three dynasties of Xia，Shang，and Zhou. They are not the writings of ancient sages. (Zhang Xuecheng:GeneralPrinciplesofLiteratureandHistory)

3.六义 /liùyì/

The Six Basic Elements

汉代学者从治理国家与社会教化角度总结《诗经》所具有的六方面意义：风是用来阐发圣贤思想对民风的教化作用；赋是直陈时政善恶；比是以类比方式委婉批评时政的不足；兴是借助其他美好事物来鼓励善行；雅是宣扬正道并作为后世的准则；颂是歌颂和推广美德。“六义”原本是儒家用来阐述《诗经》创作手法的术语，后来也用它来说明一切诗歌的创作方式以及文学批评的基本原则。

The six basic elements were drawn fromTheBookofSongsby scholars of the Han Dynasty to promote the state’s governance，social enlightenment，and education. The six are:feng(ballad)，which offers an insight into the influence of a sage’s thinking on ordinary folk customs；fu(narrative)，which directly states the goodness or evilness of court politics；bi(analogy)，which criticizes mildly the inadequacies of court politics by comparing one thing with another；xing(association)，which extols a virtue by making an indirect reference to some other laudable thing；ya(court hymn)，which shows the proper way of acquitting oneself as a norm for posterity to follow；andsong(eulogy)，which praises and promotes virtue. All the six elements were originally used by Confucian scholars to expound on the creative techniques inTheBookofSongs. Later，they were used to emphasize creative styles of all works of poetry. They also served as essential principles of literary criticism.

引例 Citation:

风言贤圣治道之遗化也。赋之言铺，直铺陈今之政教善恶。比，见今之失，不敢斥言，取比类以言之。兴，见今之美，嫌于媚谀，取善事以喻劝之。雅，正也，言今之正者，以为后世法。颂之言诵也，容也，诵今之德，广以美之。(《周礼·春官·大师》郑玄注)

(风是从留存的民风习俗了解圣贤的治国之道。赋是铺陈的意思，即直接陈述那些反映时政得失的事情。比是看到时政弊端，但不敢直接指斥，而以类比的方式委婉指出。兴是看到当时政治清明，担心直接赞美好似阿谀谄媚，因此借其他美好事物加以晓谕和勉励。雅是“正”的意思，讲述当今正确的做法，作为后世遵循的准则。颂是“诵”[赞颂]和“容”[仪容]的意思，即通过赞颂仪容来赞美当今君主的品德，并且推广这种美德。)

A ballad tells how to run the country via the customs and folkways that have survived through the ages. A narrative flatly states the positive and negative things in state affairs. An analogy is made when one sees a vice in court politics but dares not directly point it out；it hints at the vice by describing something similar to it. An association，in view of the clean and honest governance of the time，voices its appreciation and support through borrowing from some other commendable thing，in order to avoid arousing suspicions of unscrupulous flattery. A court hymn is related to propriety，describing something rightly done and setting norms for people of later generations to observe. A eulogy praises and promotes a reigning monarch’s virtues by admiring his elegant，upright manner. (Zheng Xuan:AnnotationsonTheRitesofZhou)

4.美刺 /měi cì/

Extolment and Satirical Criticism

赞美与讽刺批评。用于文学艺术领域，主要指用诗歌对统治者的品德、政令和作为进行赞美或讽刺批评。孔子最早指出“诗可以怨”，强调《诗经》具有抒发不满情绪的功用，确定了诗歌创作的基本功能。汉代的诗学则迎合统治者的需要，突出诗歌歌功颂德的功能。汉代诗学作品《毛诗序》和郑玄《诗谱序》将“美刺”确立为诗歌批评的基本原则之一，使之成为后世诗人和作家的自觉追求，是他们参与政治、干预社会生活的一种方式，从而构成中国文学的基本功用与重要特色。

This literary term is used in poetry to comment on a ruler’s moral character，policies，decrees，and performance，either in praise or criticism. Confucius was the first to point out that poetry could be used to vent resentment and thus established a basic function of poetry writing by emphasizing the roleTheBookofSongsplayed in voicing grievances. In the Han Dynasty，however，poetry tended to be used as a vehicle for extolling the accomplishments and virtues of rulers. In “Preface toMao’sVersionofTheBookofSongs” and “Preface toOntheCategoriesofTheBookofSongs，” two influential writings on theory of poetry published during the Han Dynasty，extolment and satirical criticism was regarded as an underlying principle of poetic criticism. This principle was widely employed by poets and writers of later generations as a way of getting involved in politics and making their impact on the society. This constituted a fundamental function and an essential feature of Chinese literature.

引例 Citations:

论功颂德，所以将顺其美；讥刺过失，所以匡救其恶。(郑玄《诗谱序》)

([诗歌]歌颂朝廷功德，是为了让他们延续光大好的方面；讽刺批评其过失，是为了让他们匡救改正不好的方面。)

Poems are composed to applaud the rulers to continue to do what is good by extolling their achievements and virtues，and to urge them to change the erroneous course by satirizing and criticizing their wrong doings. (Zheng Xuan: Preface toOntheCategoriesofTheBookofSongs)

汉儒言诗，不过美刺两端。(程廷祚《青溪集·诗论十三·再论刺诗》)

(汉代儒者论说诗歌，不外乎赞美歌颂与讽刺批评两方面。)

To Confucian scholars in the Han Dynasty，poetry has two basic functions: extolment and satirical criticism. (Cheng Tingzuo:QingxiCollection)

5.民惟邦本 /mín wéi bānɡ běn/

People Being the Foundation of the State

指民众是国家的根本或基础。只有百姓安居乐业、生活稳定，国家才能安定。最早见于伪《古文尚书》所载大禹的训示。这与战国时代孟子提出的“民为贵，社稷次之，君为轻”，荀子提出的“水能载舟，亦能覆舟”的思想一脉相承，并由此形成儒家所推崇的“民本”思想。

This term means that the people are the essence of the state or the foundation upon which it stands. Only when people live and work in peace and contentment can the state be peaceful and stable. This saying，which first appeared in a pseudo-version ofTheClassicalBookofHistoryas an instruction by Yu the Great，can be traced to Mencius’ statement: “The essence of a state is the people，next come the god of land and the god of grain (which stand for state power)，and the last the ruler，” and Xunzi’s statement，“Just as water can float a boat，so can water overturn it.” This idea gave rise to the “people first” thought advocated by Confucianism.

引例 Citation：

皇祖有训：民可近，不可下。民惟邦本，本固邦宁。(《尚书·五子之歌》)

(我们的祖先大禹曾经告诫说：民众只可以亲近，不能认为他们卑微。民众是国家的根本，根本稳固了国家才能安宁。)

Our ancestor Yu the Great warned: (a ruler) must maintain a close relationship with the people；he must not regard them as insignificant. They are the foundation of a state，and a state can enjoy peace only when its foundation is firm. (TheBookofHistory)

6.情 /qínɡ/

Qing

“情”有三种不同含义：其一，泛指人的情感、欲望。“情”受外物感动而发，是人的自然本能，不是后天习得的。其二，特指人的某些情感、欲望，通常被规定为好、恶、喜、怒、哀、乐等六者，或喜、怒、哀、惧、爱、恶、欲等七者。前者也被称作“六志”或“六情”，后者被称作“七情”。其三，指情实或实情。对于前两个意义上的“情”，历代学者持有不同态度，或主张抑制“情”，或承认“情”的合理性而加以引导和安处。

The term has three different meanings. First，it means human emotions and desires，referring to the natural and instinctive reaction to external circumstances，not a learned response. Second，it refers to specific human emotions and desires，commonly known as the six human emotions: love，hatred，happiness，anger，sadness，and joy，or as the seven human emotions: happiness，anger，sadness，fear，love，hatred，and desire. Third，it means the true state of affairs，or actual situation. For centuries，scholars have had different interpretations on the first two meanings. Some advocated that emotions should be restrained or controlled，while others believed that emotions and desires were natural and should be properly guided.

引例 Citations：

何谓人情？喜、怒、哀、惧、爱、恶、欲，七者弗学而能。(《礼记·礼运》)

(什么叫作人之情？就是喜爱、恼怒、悲哀、恐惧、爱慕、憎恶、欲求，这七者不用学习就能产生。)

What are human emotions? They are happiness，anger，sadness，fear，love，hatred，and desire that arise instinctively. (TheBookofRites)

上好信，则民莫敢不用情。(《论语·子路》)

(地位高的人讲求诚信，则民众没有人敢不以实情相待。)

If those in high positions act in good faith，the people will not dare to conceal the truths. (TheAnalects)

7.情景 /qínɡjǐnɡ/

Sentiment and Scenery

指文学作品中摹写景物与抒发情感的相互依存和有机融合。“情”指作者内心的情感，“景”为外界景物。情景理论强调二者的交融，情无景不立，景无情不美。是宋代以后出现的文学术语，相对于早期的情物观念，情景理论更加重视景物摹写与情感抒发、创作与鉴赏过程的互相依赖与融为一体。

This term refers to the mutual dependence and integration of an author’s description of scenery and objects，and his expression of feelings in his literary creation.Qing(情) is an author’s inner feelings，andjing(景) refers to external scenery or an object. The theory of sentiment and scenery stresses integration of the two，maintaining that sentiment can hardly be aroused without scenery and that scenery or an object cannot be appreciated without sentiment. This term appeared in the Song Dynasty. Compared with earlier notions about sentiment and scenery，this one is more emphatic about fusing the depiction of scenery with the expression of feelings，and the process of creation with that of appreciation.

引例 Citations：

景无情不发，情无景不生。(范晞文《对床夜语》卷二)

(景物若没有情感的注入就不会出现在诗歌中，情感若没有景物的衬托就无从生发。)

Scenery has no place in poetry unless there are feelings for it；feelings cannot be stirred without the inspiration of scenery. (Fan Xiwen:MidnightDialoguesAcrossTwoBeds)

情景名为二，而实不可离。神于诗者，妙合无垠。巧者则有情中景、景中情。(王夫之《姜斋诗话》卷下)

(情与景虽然名称上为二，但实际上不可分离。善于作诗的人，二者融合巧妙，看不出界限。构思精巧的则会有情中景、景中情。)

Sentiment and scenery seem to be two distinct things，but in fact they cannot be separated. A good poet knows how to integrate them seamlessly. An ingenious combination of sentiment and scenery means scenery embedded in sentiment and vice versa. (Wang Fuzhi:DesultoryRemarksonPoetryfromGingerStudio)

8.趣 /qù/

Qu

指文学艺术作品中所表现的作者的志趣、情趣、意趣等。作者的“趣”决定他们对自然、人生的独特体验和理解，以及对作品主题的选择和作品的表现风格。“趣”是作品中无形的精神韵味，通过审美活动而体现出它的价值与品位高下。

Quis the aspirations，emotions，and interests expressed in the work of a writer or artist. His pursuit ofqudetermines his unique perception and comprehension of nature and life. It also determines what theme he chooses for his work and how he gives expression to it.Quis invisible but manifests its value and appeal through aesthetic appreciation.

引例 Citations：

(嵇)康善谈理，又能属文，其高情远趣，率然玄远。(《晋书·嵇康传》)

(嵇康善谈玄理，又擅长写作，他情趣高雅，率真而旷远。)

Ji Kang was good at explaining profundities and writing. He had a high style and fine taste. A forthright and broad-minded man，indeed! (TheJinHistory)

世人所难得者唯趣。趣如山上之色，水中之味，花中之光，女中之态，虽善说者不能下一语，唯会心者知之。……夫趣得之自然者深，得之学问者浅。(袁宏道《叙陈正甫〈会心集〉》)

(世人难以领悟的只有“趣”。“趣”好比山的颜色、水的味道、花的光彩、女人的姿容，即使擅长言辞的人也不能一句话说清楚，只有领会于心的人知道它。……趣，如果从自然之性中得来，那是深层次的“趣”；如果从学问中得来，往往是肤浅的“趣”。)

The only thing really hard to understand in the world isqu.Quis like the hues of hills，the taste of water，the splendor of flowers，or the beauty of a woman. Even an eloquent person can hardly find words to put it clearly. Only those with empathy know it well…Quthat comes from nature is deep and mellow；if it comes from book learning，it is often shallow. (Yuan Hongdao: Preface to Chen Zhengfu’sInspirationsoftheMind)

9.人文化成 /rénwén-huàchénɡ/

RenWenHuaCheng

根据社会文明的进展程度与实际状况，用合于“人文”的基本精神和原则教化民众，引导民心向善，最终实现有差等又有调和的社会秩序。“人文”指的是诗书、礼乐、法度等精神文明的创造；“化”是教化、教导(民众)并使之改变，“成”指社会文治昌明的实现。“人文化成”的核心在于强调文治，实际上是中华“文明”理想的又一表达形式。

The term is used to describe efforts to teach people essential ideals and principles ofrenwen(人文) and guide them to embrace goodness with the aim of building a harmonious albeit hierarchical social order，according to the level of development of a civilization and the specifics of the society.Renwenrefers to poetry，books，social norms，music，law，and other non-material components of civilization.Hua(化) means to edify the populace；cheng(成) refers to the establishment or prosperity of rule by civil means (as opposed to force). The concept emphasizes rule by civil means，and is another expression of the Chinese concept of “civilization.”

引例 Citation：

观乎天文，以察时变；观乎人文，以化成天下。(《周易·贲》)

(观察日月星辰的运行状态，可以知道四季的变换；考察诗书礼乐的发展状况，可以用来教化天下百姓，实现文治昌明。)

Observing the movements of the sun，moon，and stars helps us learn about the change of seasons；studying the development of poetry，books，social norms，and music enables us to edify the populace so that the rule by civil means can prosper. (TheBookofChanges)

10.人治 /rénzhì/

Rule by Man

通过规范人伦关系、道德观念和其他价值系统来治理国家和民众(与“法治”相对)，是中国古代儒家政治哲学中最重要的治国理念。这种理念强调人在政治中的根本地位和作用，希望君主具备圣贤的人格，选择有道德和有才干的人治理国家，教育和感化臣民。在中国历史上，这种治国理念通常伴随着一个理想的期待，即实现君、臣、民三者之间的和谐相处，也就是“仁政”。

Rule by man，as opposed to rule by law，is the most important ruling concept in the Confucian political philosophy in ancient China. It calls for ruling a state and its people through orderly human relations，moral standards，and other value systems. Rule by man emphasizes the fundamental role and importance of people in conducting political affairs. It emphasizes that a ruler should have a lofty and noble character，select competent officials with integrity to run the state，and educate and influence the general public. In Chinese history，this concept of governance was designed to achieve a harmonious relationship between the sovereign，his officials，and his subjects，which meant “benevolent governance.”

引例 Citations：

人治所以正人。(《礼记·大传》郑玄注)

(人治就是用来规范人伦关系的。)

Rule by man aims to regulate human relations. (Zheng Xuan：AnnotationsonTheBookofRites)

情性者，人治之本，礼乐所由生也。(王充《论衡·本性》)

(人治究其根本在于治理人的情感和欲望，而这也是制定礼乐的原因和依据。)

Rule by man，in the final analysis，is to regulate human emotions and desires；it is the reason and basis for developing social norms and music education. (Wang Chong:AComparativeStudyofDifferentSchoolsofLearning)

11.仁 /rén/

Ren

“仁”的基本含义是爱人，进而达到人与人之间、天地万物之间一体的状态。“仁”既是道德行为的基础和依据，又是一种内在的与道德行为相应的心理意识。大体来说，“仁”有如下三重含义：其一，指恻隐之心或良心；其二，指根源于父子兄弟关系基础上的亲亲之德；其三，指天地万物一体的状态和境界。儒家将其作为最高的道德准则，并将“仁”理解为有差等的爱，即爱人以孝父母敬兄长为先，进而关爱其他家族成员，最终扩大为对天下之人的博爱。

The basic meaning of the term is love for others. Its extended meaning refers to the state of harmony among people，and the unity of all things under heaven.Ren(仁) constitutes the foundation and basis for moral behavior. It is also a consciousness that corresponds to the norms of moral behavior. Roughly put，renhas the following three implications：(1) compassion or conscience；(2) virtue of respect built upon the relationship between fathers and sons and among brothers；and (3) the unity of all things under heaven. Confucianism holdsrenas the highest moral principle.Renis taken as love in the order of first showing filial piety to one’s parents and elder brothers，and then extending love and care to other members of the family，and eventually to everyone else under heaven.

引例 Citations：

克己复礼为仁。(《论语·颜渊》)

(约束自己使言语行为都合于礼，就是仁。)

Renmeans to restrain one’s self and follow social norms. (TheAnalects)

仁者，爱之理，心之德也。(朱熹《论语集注》)

(仁，是爱的道理，心的德性。)

Renis the principle of love and the moral nature of human mind. (Zhu Xi:TheAnalectsVariorum)

12.日新 /rìxīn/

Constant Renewal

天天更新。努力使自身不断更新，使民众、社会、国家不断更新，持续进步、完善，始终呈现新的气象。它是贯穿在“修齐治平”各层面的一种自强不息、不断革新进取的精神。

This term refers to an ongoing process of self-renewal，which also brings new life to the people，society，and the nation. This process features continuous progress and improvement. It represents a tenacious and innovative spirit that permeates all levels of “self-cultivation，family regulation，state governance，bringing peace to all under heaven.”

引例 Citation：

汤之盘铭曰：“苟日新，日日新，又日新。”《康诰》曰：“作新民。”《诗》曰：“周虽旧邦，其命维新。”是故君子无所不用其极。(《礼记·大学》)

(商朝的开国君主汤的浴盆上加铸的铭文说：“如果能够一天更新自己，就应保持天天更新，更新了还要再更新。”《尚书·康诰》上说：“激励民众弃旧图新，去恶向善。”《诗经》上说：“周虽然是古老的国家，却禀受了新的天命。”所以君子无时无处不尽心尽力革新自己。)

“If we can improve ourselves in one day，we should do so every day，and keep building on improvement，” reads the inscription on the bathtub of Tang，founder of the Shang Dynasty. “People should be encouraged to discard the old and embrace the new，give up evil ideas，and live up to high moral standards，” saysTheBookofHistory. “Though it was an ancient state，Zhou saw its future lying in continuously renewing itself，” commentsTheBookofSongs. Therefore，junzi(men of virtue) should strive to excel themselves in all aspects and at all times. (TheBookofRites)

13.镕裁 /rónɡcái/

Refining and Deleting

对文学作品的基本内容与词句进行提炼与剪裁，使之达到更高的水准与境界。属于文学写作的基本范畴。最早由《文心雕龙》提出。主要指作者在写作过程中，根据所要表达的内容以及文体特点，对于创作构思中的众多素材加以提炼，同时对文辞去粗存精、删繁就简，以求得最佳表现效果。这一术语既强调文学写作的精益求精，同时也彰显了文学创作是内容与形式不断完善的过程。 明清时期戏剧创作理论也颇受其影响。

This term refers to improving a literary work by refining its basic content and making the presentation concise. Refining and deleting is a basic process in literary writing. The term was first mentioned inTheLiteraryMindandtheCarvingofDragons. It means that in producing a literary work，the author should select the right elements from all the material he has，delete unnecessary parts and keep the essence，and write in a concise way to best present what he has in mind and to best suit the styles of writing. It shows that literary creation is a process of constantly striving for perfection in terms of both content and form. This idea had a great impact on the theory of theatrical writing in the Ming and Qing dynasties.

引例 Citations：

规范本体谓之镕，剪截浮词谓之裁。裁则芜秽不生，镕则纲领昭畅。(刘勰《文心雕龙·镕裁》)

(“镕”是规范文章的基本内容和结构，“裁”是删去多余的词句。经过剪裁，文章就没有多余杂乱的词句；经过提炼，文章就会纲目清楚、层次分明。)

Refining means to shape the basic content and structure of a literary work，while deleting means to cut off redundant words or sentences. Once done，the essay will be well structured，with a clear-cut theme. (Liu Xie:TheLiteraryMindandtheCarvingofDragons)

艾繁而不可删，济略而不可益。若二子者，可谓练镕裁而晓繁略矣。(刘勰《文心雕龙·镕裁》)

(谢艾的文章用词虽然堆砌，但都是必不可少的，不能删减；王济的语言虽然简略，但能够充分表达意思，不能增加。像这两位，可以说是精通镕裁的方法，明了繁简得当的道理了。)

Xie Ai’s essays are ornate in expression yet free of unnecessary sentences or words，with nothing to be deleted. Wang Ji’s writing is concise in style；it sufficiently expresses an idea without the need for using more words. Men of letters like them surely command the art of refining and deleting by using a proper amount of words and expressions. (Liu Xie:TheLiteraryMindandtheCarvingofDragons)

14.社稷 /shèjì/

Sheji(Gods of the Earth and the Five Grains)

古代帝王、诸侯所祭祀的土地神和五谷神。“社”是土地神，“稷”是五谷神。土地神和五谷神是以农为本的汉民族最重要的原始崇拜物。古代君主为了祈求国事太平、五谷丰登，每年都要祭祀土地神和五谷神，“社稷”因此成为国家与政权的象征。

She(社) is the God of the Earth，andji(稷，millet) represents the God of the Five Grains. Chinese kings and vassals of ancient times offered sacrifices to these gods. As the Han Chinese depended on farming，these gods were the most important primitive objects of worship. The ancient rulers offered sacrifices to the gods of the Earth and the Five Grains every year to pray for peace and good harvests in the country. As a result，shejibecame a symbol of the nation and state power.

引例 Citation:

王者所以社稷何？为天下求福报功。人非土不立，非谷不食。土地广博，不可遍敬也；五谷众多，不可一一祭也。故封土立社示有土尊；稷，五谷之长，故立稷而祭之也。(《白虎通义·社稷》)

(天子为何设立土地神与五谷神呢？是为了天下百姓祈求神的赐福、报答神的功德。没有土地，人就不能生存；没有五谷，人就没有食物。土地广大，不可能全都礼敬；五谷众多，不可能全都祭祀。所以封土为坛立土地神以表示土地的尊贵；稷[谷子]是五谷中最重要的粮食，所以立稷为五谷神而予以祭祀。)

Why do the Sons of Heaven worship the gods of the Earth and the Five Grains? They do so to seek blessings for all under heaven and to requite the gods’ blessings. Without earth，people have nowhere to live；without grain，people have nothing to eat. The earth is too vast to be worshipped everywhere；the variety of grains is too large to be worshipped one by one. Therefore，earth altars to the God of the Earth have been set up to honor the earth；and as millet is the chief one of the five grains，it has become the God of the Five Grains and sacrifices have been instituted. (DebatesoftheWhiteTigerHall)

15.神 /shén/

Shen(Spirit / Spiritual)

“神”有四种不同的含义：其一，指具有人格意义的神灵，具有超越于人力的能力。天地、山川、日月、星辰等自然事物皆有其神灵，人死后的灵魂也可以成为神灵。其二，指人的精神、心神。道教认为“神”是人的生命的主宰，因此以存神、炼神为长生之要。其三，指天地万物在阴阳的相互作用下发生的微妙不测的变化。在这个意义上，“神”常与“化”连用，合称“神化”。其四，指人所具有的神妙不可测度的生命境界。

The term has four meanings. First，it indicates a deity in a personified sense，possessing superhuman capabilities. Natural things，such as heaven and earth，mountains and rivers，sun and moon，and stars，have their deity. A human soul may also become a deity after death. Second，it indicates the human spirit and mind. Daoism considers “spirit” to be the dominating factor in human life. Therefore，maintaining and refining the spirit is most important to prolong life. Third，it indicates the subtle and unfathomable changing of all things as well as heaven and earth occurring under the interaction of yin and yang. In this sense the term is often used together withhua(化 change)，the combination being called “divine change.” Fourth，it indicates a marvelous and unfathomable realm in life attained by a person.

引例 Citations：

国将兴，听于民；将亡，听于神。(《左传·庄公三十二年》)

(国家将要兴盛之时，行事听从于民意；将要败亡之时，行事听从于神灵。)

The nation will prosper when people’s opinions are heard and it will perish when only the will of the spirit is followed. (Zuo’sCommentaryonTheSpringandAutumnAnnals)

气有阴阳，推行有渐为化，合一不测为神。(张载《正蒙·神化》)

(气包含阴阳二气，二气的推行渐进称为化，二气交互统一不可测度的变化称为神。)

Inqi(vital force) there areyinandyangwhose gradual operation means change. The unpredictable interaction and unity of yin and yang is what is called spirit.

(Zhang Zai:EnlightenmentThroughConfucianTeachings)

圣而不可知之谓神。(《孟子·尽心下》)

(圣德到了神妙不可测度的境界称作“神”。)

Being sage beyond understanding，that is called divine. (Mencius)

16.神思 /shénsī/

Imaginative Contemplation

文艺创作过程中的一种精神状态，指的是作者在饱满的情感驱动下，超越时间与空间的限制，进入到自由想象或特殊的灵感状态，最后通过特定的文学艺术形象和语言而传达出来，创作出自然而美好的文艺作品。这一术语在魏晋南北朝的文艺理论中得到广泛运用，南朝刘勰《文心雕龙》对此有专门论述。“神思”强调它是文艺创作中一种独特的心理活动，不同于其他认识活动。

The term refers to a state of mind in the process of literary and artistic creation. It suggests that the author，fully inspired by emotions，transcends the constraint of time and space，and enters into a state of free imagination or a special mood for literary and artistic creation，before producing a natural and beautiful work of literature or art，either in language or in imagery. This term was popularly used in literary and artistic theories of the Wei，Jin，and Southern and Northern dynasties. Liu Xie of the Southern Dynasties devoted one chapter especially to this term inTheLiteraryMindandtheCarvingofDragons. With emphasis on the unique mental activity in literary and artistic creation，imaginative contemplation is different from other cognitive activities.

引例 Citations：

古人云：“形在江海之上，心存魏阙之下。”神思之谓也。文之思也，其神远矣。(刘勰《文心雕龙·神思》)

(古人说：“身在民间，心却想着朝廷。”这说的就是神思。文章写作时的想象和思绪，其神奇是可以超越时空的呀！)

An ancient saying goes，“Though he lives among the common folks，deep in his heart he concerns himself with affairs of the imperial court.” This is called imaginative contemplation. When one writes，his imaginations and thoughts may transcend time and space. (Liu Xie:TheLiteraryMindandtheCarvingofDragons)

属文之道，事出神思，感召无象，变化不穷。(萧子显《南齐书·文学传论》)

(写文章的规律，来自于神思，人对万物的感触没有形迹，变化无穷。)

The guiding principles for literary creation come from imaginative contemplation. Man’s feelings and thoughts about the external world are formless and highly changeable. (Xiao Zixian:TheHistoryofSouthernQi)

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)