中华思想文化术语(连载七)

中华思想文化术语(连载七)

1.乾 /qián/

Qian

One of the eight trigrams，it consists of threeyanglines：. It is also one of the 64 hexagrams when it consists of sixyanglines：. According to scholars onTheBookofChanges，as theqiantrigram is composed only ofyanglines，it is purelyyangand is thus used to symbolize allyangthings or principles. Theqiantrigram symbolizes heaven，and in social terms，it symbolizes the social roles played by the male，the father，and the monarch，as well as decisive and vigorous ways of doing things. In this context，qianalso means creating and leading all things under heaven.

引例Citations：

乾，健也。(《周易·说卦》)

(乾，意为刚健有为。)

Theqiantrigram symbolizes vigor and vitality. (TheBookofChanges)

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。)

Great is theqianhexagram! All things owe their existence to it，and it guides the movement of heaven and creates its impact. (TheBookofChanges)

2.坤 /kūn/

Kun

One of the eight trigrams，kun(坤) consists of threeyinlines：. It is also one of the 64 hexagrams when it consists of sixyinlines：. According to scholars onTheBookofChanges，as thekuntrigram is composed only ofyinlines，it is purelyyinand is thus used to symbolize allyinthings or principles. Thekuntrigram symbolizes earth，and when it comes to society，it symbolizes the social roles played by the female，the mother，and the subjects of the ruler，as well as gentle，kind，and generous ways of doing things. In this context，kunalso means creating and nourishing all things under heaven.

引例Citations：

坤，顺也。(《周易·说卦》)

(坤，意为柔顺。)

Thekuntrigram means gentleness. (TheBookofChanges)

至哉坤元，万物资生，乃顺承天。(《周易·彖上》)

(伟大的坤元，万物依赖它才得以发生，它顺承着天道。)

Great is thekunhexagram! All things owe their existence tokun，since it represents the will of Heaven. (TheBookofChanges)

3.浑沌 /hùndùn/

Chaos

“浑沌”又作“混沌”，有两种不同含义：其一，指天地分化形成以前宇宙浑然一体的状态。常以未分化之“气”言之。天地万物皆由“浑沌”分化演变而成。其二，特指《庄子》一则寓言中的中央之帝。中央之帝浑沌无七窍，被南海之帝儵(shū)和北海之帝忽凿开七窍而亡。庄子以此形象寓指人无知无识、无善恶彼我之分，与整个世界浑然一体的状态。

The term has two meanings. First，it refers to the state of one whole mass that existed before the universe took shape，often said to exist beforeqi(vital force) emerged. The multitude of organisms on earth all emanated from this state. Second，it refers to Chaos，king of the Central Region in a fable inZhuangzi. According to the fable，Chaos had no eyes，nose，mouth or ears.Shu，king of the South Sea，andHu，king of the North Sea，drilled seven apertures into Chaos and killed him. Zhuangzi used this story to show the state of chaos of the world in which there is neither knowledge or wisdom，nor distinction between good and evil.

引例Citations：

说《易》者曰：“元气未分，浑沌为一。”(王充《论衡·谈天》)

(论说《周易》的人言道：“元气没有分化之时，浑然一体。”)

Those who commented onTheBookofChangessaid，“Beforeqi(vital force) appeared，the world was in a state of formless chaos.”(Wang Chong：AComparativeStudyofDifferentSchoolsofLearning)

南海之帝为儵，北海之帝为忽，中央之帝为浑沌。儵与忽时相与遇于浑沌之地，浑沌待之甚善。儵与忽谋报浑沌之德，曰：人皆有七窍以视听食息，此独无有，尝试凿之。日凿一窍，七日而浑沌死。(《庄子·应帝王》)

(南海之帝是儵，北海之帝是忽，中央之帝是浑沌。儵与忽时常相会于浑沌之地，浑沌待他们很好。儵与忽商量报答浑沌，说：人都有七窍用以视听、饮食、呼吸，唯独浑沌没有，尝试为它开凿出来。于是每天为浑沌开凿一窍，七天之后浑沌死了。)

The king of the South Sea was calledShu，the king of the North Sea was calledHu，and the king of the Central Region was called Chaos.ShuandHuoften met in the territory of Chaos，who treated them very well. They wanted to repay his kindness，and said，“Every man has seven apertures with which to hear，to see，to eat and drink，and to breathe，but Chaos alone has none of them. Let’s try and bore some for him.” They bored one aperture on Chaos each day，and on the seventh day Chaos died. (Zhuangzi)

4.都 /dū/

Metropolis

国都，国君处理政事及所居的城邑。“都”与“邑”的区别是：有宗庙(陈列祖先和前代君主牌位)的城叫做“都”；没有宗庙的叫做“邑”。宗庙是大夫以上贵族统治者祭祀祖先的庙宇，是祖先崇拜的产物、宗法制度的体现，也是“都”的根本标志。周朝时，各诸侯国的政治中心都叫做“都”；秦汉以后，统指国都、帝王的治所。后规模大、人口多的城邑都可称为“都”。

The term refers to the city in which a state ruler resided and conducted government affairs. The difference between adu(都) and ayi(邑) was that the former had an ancestral temple to enshrine the memorial tablets of ancestors and previous rulers while the latter did not. An ancestral temple used to be a place where rulers，the nobility，and senior officials made offerings to their ancestors. Therefore，an ancestral temple was a product of ancestral worshipping and a symbol of the patriarchal clan system. It is the defining structure of adu. During the Zhou Dynasty，the political center of all ducal states was calleddu. From the Qin and Han dynasties onward，dureferred to the place where the emperor lived. Later，all cities large in scale and population were calleddu.

引例Citations：

凡邑，有宗庙先君之主曰都，无曰邑。(《左传·庄公二十八年》)

(所有城邑中，有宗庙和前代君主牌位的叫做“都”，没有的叫做“邑”。)

All cities with ancestral temples to house the memorial tablets of ancestors and previous rulers are calledduwhile those without are calledyi. (Zuo’sCommentaryonTheSpringandAutumnAnnals)

国，城曰都者，国君所居，人所都会也。(刘熙《释名·释州国》)

(一国的城邑称为“都”，是因为它是国君居住、人口聚集的地方。)

When a city is calleddu，it is where the ruler of the land resides and where there is a large population. (Liu Xi：ExplanationofTerms)

5.城 /chéng/

Fortress / City

四周由城墙环绕的城邑。“城”本指城墙、城郭，是筑土而成的、具有军事防御及防洪功能的设施，城外一般挖有护城河。古代王朝国都、诸侯封地、卿及大夫的封邑，都以筑有城墙的聚落为中心，所以称为“城”。“城”音“盛(chéng)”，意思是“容纳民众”。其根本功能为保护民众，是“民惟邦本”这一政治理念的具体体现。

Cheng(城) is a city with walls surrounding it. The Chinese character forchengoriginally referred to inner and outer city walls built of earth，with military defense and flood control functions. Usually，it was surrounded by a moat. In ancient times，the state capital of a monarch，the fief of a prince，and a manor estate granted by a monarch to a minister or a senior official all had a walled settlement as the center，hence the namecheng. The Chinese character forchengis pronounced the same way as another character meaning accommodating. Here，chengmeans having the capacity to accommodate people. The primary function of achengis to protect its residents. This is a concrete manifestation of the political notion that people are the foundation of the state.

引例Citations：

城者，可以自守也。(《墨子·七患》)

(城是可以用来守卫自己的[设施]。)

A fortress / city is a facility used to defend the people inside. (Mozi)

城，以盛民也。(许慎《说文解字·土部》)

(城是用来容纳百姓的。)

A fortress / city is for accommodating people. (Xu Shen：ExplanationofScriptandElucidationofCharacters)

城为保民为之也。(《榖梁传·隐公七年》)

(城是为了保护人民而修建的。)

A fortress / city is built to protect people. (Guliang’sCommentaryonTheSpringandAutumnAnnals)

6.京(京师) /jīng(jīngshī)/

Capital of a Country

国都，天子处理政事及所居的城邑。“京”本指高大的山冈、土丘，引申为“大”。“师”即“众”，指人口众多。称天子处理政事及所居的地方为“京”或“京师”，是表明天子都城的规模宏大，也是对天子的尊崇。

This term refers to the place where the Son of Heaven resided and conducted state affairs.Jing(京) originally meant a big hill or mound，representing the idea of being big or grand，andshi(师) meant a lot of people. To name the place where the the Son of Heaven resided and conducted state affairsjingorjingshi(京师) suggests that the capital is huge in size and expresses reverence towards the Son of Heaven.

引例Citation：

京师者何？天子之居也。京者何？大也。师者何？众也。天子之居，必以众大之辞言之。(《公羊传·桓公九年》)

(“京师”是什么？是天子居住的地方。“京”指什么？是指[规模]宏大。“师”指什么？是指[人口]众多。天子居住的城邑，必须用“众”“大”这样的词语来形容。)

What doesjingshimean? It is the place where the Son of Heaven resides. What doesjingmean? It means grandeur and magnificence. What doesshimean? It means a lot of people. No words other than populous and grandeur can best describe the place where the Son of Heaven lives. (Gongyang’sCommentaryonTheSpringandAutumnAnnals)

7.礼 /lǐ/

Li(Rites/Social Norms)

社会秩序的总称，用以规范个人与他人、与天地万物乃至鬼神之间的关系。“礼”通过各种有关器物、仪式、制度的规定，明确了个人特定的身份及相应的责任、权力，从而区别了个人在社会群体中长幼、亲疏、尊卑的差等。“礼”以这样的区别来实现对个体的安顿，并由此达成人与人、人与天地万物之间的和谐。

Li(礼) is a general term for social norms which regulate an individual’s relationship with other people，everything else in nature，and even ghosts and spirits. By setting various regulations about ceremonial vessels，rituals，and systems，rites define an individual’s specific status and corresponding duty and power，thereby differentiating between people in a community in terms of age，kinship，and social status. With such differentiations，the rites determine the proper position of each individual，thus achieving harmony among human beings，and between humanity and everything else in nature.

引例Citations：

夫礼，天之经也，地之义也，民之行也。(《左传·昭公二十五年》)

(礼是天地运行的法则，民众行为的规范。)

Rites are the rules governing the movement of heaven and earth as well as code of conduct for the people.(Zuo’sCommentaryonTheSpringandAutumnAnnals)

夫礼者，所以定亲疏、决嫌疑、别同异、明是非也。(《礼记·曲礼上》)

(礼是确定亲疏关系、决断疑惑之事、区别同异、辨明是非的依据。)

Rites are the basis for determining proper human relations，clarifying ambiguities，differentiating between things，and telling right from wrong. (TheBookofRites)

礼之用，和为贵。先王之道斯为美，小大由之。有所不行，知和而和，不以礼节之，亦不可行也。(《论语·学而》)

(礼的运用，贵在实现和谐。先王的治国之道正是因这个而被称赞，大事小事都遵循此道。但也有所不行，如果只是因为知道和的可贵而一味追求和，而不以礼加以节制，也是不可行的。)

Rites are observed to achieve harmony. Former kings followed this principle in handling matters both great and small，and were praised for doing so. But sometimes acting in such a way alone is not adequate. If one pursues harmony simply because it is so precious as to forgo the constraints of rites，the result will not be desirable. (TheAnalects)

8.义 /yì/

Righteousness

“义”的基本含义是合理、恰当，引申而有两重含义：其一，指人行事的合理依据与标准；其二，指在道德意识的判断与引导下，调节言行使之符合一定的标准，以获得合理的安处。宋代学者用“理”或“天理”的概念来解释“义”，认为“义”就是“天理”所规定的合理的标准，同时要求言行符合“天理”。

The basic meaning ofyi(义) is “reasonable” and “proper.” It has two extended meanings. One is the proper basis and standard for people’s actions. The other is to adjust one’s words or deeds to meet certain standards，under the guidance of moral judgments. Scholars in the Song Dynasty usedli(理) or “principles of heaven” to interpretyi，and consideredyito be the reasonable standard defined by the “principles of heaven，” and hoped that people’s words and deeds would fall in line with the “principles of heaven.”

引例Citation：

君子喻于义。 (《论语·里仁》)

(君子知晓并遵循义。)

Junzi(a man of virtue) understands things and acts in accordance with righteousness.(TheAnalects)

义者，心之制，事之宜也。 (朱熹《孟子集注》)

(义就是约束自己的内心，使事情合宜。)

Righteousness means exercising self-restraint in order to do everything properly.(Zhu Xi：MenciusVariorum)

9.兼爱 /jiān’ài/

Universal Love

无差等地相互关爱。“兼爱”一说是墨家的基本主张，它所针对的是儒家所提出的爱有差等原则。“兼爱”强调每个人都应像爱自己一样爱他人，像爱自己的家人、国人一样爱别人的家人、爱别国的人，那么人与人之间就会彼此相爱。这种相爱是不分亲疏远近、尊卑上下的，是平等的、没有差别的爱。如果做到兼相爱，就能够避免人与人、家与家、国与国之间的相互攻伐、侵害，进而实现互利。

Universal love，equal affection for all individuals，is a basic concept of the Mohist School of thought，as opposed to the principle of differentiated love advocated by the Confucian School. Universal love emphasizes that you should love others as you love yourself，and love others’ relatives and people of other states as you love your own so that all people would love one another equally. This principle of affection has no regard for blood ties or social status. It is an affection that is exercised equally without differentiating between individuals，families，or nations. If such a principle could be realized，we could avoid conflicts between persons，clans，or nations and bring equal benefit to all.

引例Citation：

天下兼相爱则治，交相恶则乱。(《墨子·兼爱上》)

(天下之人彼此相爱则社会安定有序，相互厌恶则社会纷乱不安。)

Universal love will bring peace and order to the world while mutual animosity can only throw the world into disorder.(Mozi)

10.非攻 /fēigōng/

Denouncing Unjust Wars

反对、禁止不义的战争。“非攻”是墨家的基本主张之一。墨家认为，违反道义的攻伐战争有着严重危害。不仅被攻伐的国家遭到极大破坏，发动战争的国家也会因战争造成大量的人民伤亡及财产损失，因此应该禁止不义的战争。墨家也通过实际的行动反对并阻止国家间的相互攻伐，并研究了用以防御攻伐的战术、器具。

Opposition to unjust warfare is one of the basic concepts in the Mohist School of thought. It regards immoral and aggressive wars as acutely harmful to society. Not only does the country being attacked suffer great damage，the people of the country that starts the war also suffer serious casualties and property losses. Therefore，Mohists held that unjust wars should be prohibited. They took specific measures to prevent aggressive wars between nations，and conducted research into defensive tactics and armaments.

引例Citation：

今欲为仁义，求为上士，尚欲中圣王之道，下欲中国家百姓之利，故当若非攻之为说，而将不可不察者此也。(《墨子·非攻下》)

(现在想要施行仁义，力求成为上等士人，上要符合圣王之道，下要有利于国家百姓的利益，那么对于非攻之说，就不可不审察了。)

If one wishes to be humane and just and become a gentleman with high moral standards，he must both observe the way of the sage kings，and advance the interests of the state and the people. In order to achieve these goals，the principle of prohibiting unjust wars cannot be disregarded. (Mozi)

11.国家 /guójiā/

Family-state/Country

古代指诸侯和大夫的领地。古代诸侯的封地称“国”，大夫的封地称“家”。“国家”是“国”与“家”的合称。在古代中国，家庭、家族、国家都是依据血缘、宗法关系构建起来的，在组织结构上具有共通性。这就是所谓的“家国同构”。后演变指一国的全部疆域。近代以来，“国家”又指由一定疆域、人民和政权机构共同构成的政治实体。

Family-state referredto the land owned by feudal lords and officials in ancient China. The land of a feudal lord was called “state” and the land of an official was called “family.” In ancient China，family，clan and country shared common structural features，all founded on the basis of blood relationships. This is the so- called “commensurability of family and state”. Family-state later referred to the entire territory of a country. In modern times，the term is also used to denote a polity encompassing a territory，a people，and a government.

引例Citations：

君子安而不忘危，存而不忘亡，治而不忘乱，是以身安而国家可保也。(《周易·系辞下》)

(君子安居时不忘危险，生存时不忘灭亡，天下太平时不忘记祸乱，如此自身就能安全、国家就能保全。)

A man of virtue and talent should be aware of potential danger in time of peace，keep in mind possible peril in time of security，and be vigilant of turmoil in time of order. Then he can keep himself safe and his country preserved. (TheBookofChanges)

人有恒言，皆曰“天下国家”。天下之本在国，国之本在家。(《孟子·离娄上》)

(人们常说“天下国家”。“天下”的根本在于“国”，“国”的根本在于“家”。)

People often say，“State and family are all under heaven.” The root of all under heaven is in the state. The root of a state is in the family. (Mencius)

12.国体 /guótǐ/

Guoti

主要有三种不同的含义：其一，指辅佐国君的重要大臣。这是一种比喻的说法，即国家犹如人的身体，而辅佐国君的大臣犹如这个身体的重要组成部分。其二，指国家的法令制度。其三，指国家的体统或尊严。

The term，literally meaning the state and the body，has three meanings. First，it refers to the important ministers who help the sovereign ruler govern the state. Figuratively，the term suggests that the state is a human body and the ministers are the major components of the body. Second，it refers to the constitution and laws of a state. Third，it means national polity or dignity.

引例Citations：

君之卿佐，是谓股肱，故曰国体。(《榖梁传·昭公十五年》范宁集解)

(辅佐国君的执政大臣，就像人的大腿和胳膊，所以称作“国体”。)

Ministers are like the arms and legs of the sovereign ruler. They constitute the major components of the country. (Fan Ning：AnnotationsonGuliang’sCommentaryonTheSpringandAutumnAnnals)

国体具存，纪纲不紊。(姚莹《与陆制军书》)

(国家的典章制度完备，政策法令的运行不紊乱。)

The national legal system is well enacted，and the laws and regulations are orderly implemented. (Yao Ying：ALettertoGeneralLu)

13.格物致知 /géwù-zhìzhī/

Study Things to Acquire Knowledge

在与事物的接触中体认人伦日用之道。“格物”“致知”出自《礼记·大学》，与诚意、正心、修身、齐家、治国、平天下并称“八条目”。“致知”在于“格物”，二者密切相关，故有时并称“格致”。历代学者对“格物致知”的含义有多种不同的理解：或强调在对事物的接触中穷究其“理”；或强调亲自实践以掌握各种德行、技艺；或以心意所在为“物”，进而以内心的修正为“格物”。

The term means to understand how we should conduct ourselves through our contact with things.“Studying things to acquire knowledge” comes fromTheBookofRites. Together with “making one’s purpose sincere，” “correcting one’s thoughts，” “self-cultivation，” “running one’s family well，” “governing the state properly，” and “bringing peace to all under heaven，” they are collectively known as the “eight essential principles.” Knowledge is acquired through the study of things. Since the two are closely related，they are sometimes together called “study and acquire.” Throughout history scholars have had varied understandings of the meaning of the term. Some emphasize a thorough inquiry of principles in contact with things. Others stress personal practice in order to master all kinds of moral conduct and skills. Still others consider their intentions as things，thus reforming their innermost thoughts as studying things.

引例Citations：

事皆有理，至其理，乃格物也。(《二程外书》卷二)

(事物皆有其理，穷究其理，就是“格物”。)

All things have their own principles. An exhaustive inquiry into the principles means the study of things. (MoreWritingsoftheChengBrothers)

格物如《孟子》“大人格君心”之“格”。(《传习录》卷上)

(“格物”就如同《孟子》中所言“大人格正君主之心”之格正之义。)

Gewu(格物) means setting things right，just like what is said inMencius： A great man may rectify a ruler’s mind. (RecordsofGreatLearning)

14.经世致用 /jīngshì-zhìyòng/

Study of Ancient Classics Should Meet Present Needs.

学术要对国家和社会的治理发挥实际效用。“经世”即治理国家和社会事务，“致用”即发挥实际效用。17世纪初思想家顾炎武、王夫之、黄宗羲、李颙等人倡导学术研究要关注现实，通过解释古代典籍，阐发自己的社会政治见解，解决社会实际问题，以增进国家治理、民生安定、社会改良。这一思想强调知识的政治价值和知识分子的现实担当，体现了中国传统知识分子讲求功效、务实的思想特点和“以天下为己任”的情怀。

Learning should contribute to good governance.Jingshi(经世) means governance of the country and society，andzhiyong(致用) refers to meeting practical needs. In the early 17th century，thinkers such as Gu Yanwu，Wang Fuzhi，Huang Zongxi，and Li Yong argued that scholarly studies should be geared to meet current needs. They held that while interpreting ancient classics，scholars should expound their views on the social and political issues of their day，solve practical problems，enhance governance of the country，improve people’s livelihood，and promote social reform. This view stressed the practical value of knowledge and the practical responsibilities of intellectuals. It reflects the pragmatic character of traditional Chinese intellectuals as well as their concern for the well-being of the people and eagerness to shoulder responsibility for the whole nation.

引例Citations：

凡文之不关于“六经”之指当世之务者，一切不为。(顾炎武《与人书·三》)

(凡是与“六经”本旨、当世要务无关的文章，一概不做。)

No articles should be written except those that are concerned with what the Six Classics teach us about the current state a airs. (Gu Yanwu：LetterstoaFriend)

学人贵识时务，奏议皆识一时之务者也。……道不虚谈，学贵实效。学而不足以开物成务，康济时艰，真拥衾之妇女耳，亦可羞已！(李颙《二曲集》卷七)

(学者贵在通晓时务，凡臣子向皇上奏事的文章都是通晓当时时务的。……道是不可以空谈的，学问贵在讲求实效。学问如果不足以揭示事物真相，确定处理事务的方法，有助于解救时局艰难，那不过是如同拥被自覆的妇女罢了，实在是可羞愧的呀！)

Scholars should value knowledge of current affairs. Memorials to the throne should be about such affairs... There should be no empty talk onabstract theories. The value of knowledge lies in dealing with practical matters. Scholars whose studies do not reveal the essence of things or put forward ways of coping with difficult situations should feel ashamed as an uneducated woman! (Li Yong：CollectedWorksofLiYong)

[先君]益自奋励，自理学及经世致用书，靡不究览。(崔述《先府君行述》)

([先父]更加发奋努力，从理学到经世致用的书籍，全都详细研读。)

My late father was very diligent. He read a wide range of works，from Neo- Confucian theories to books on dealing with practical matters. There was nothing he did not study in depth. (Cui Shu：AnAccountofMyLateFather)

15.天人合一 /tiānrén-héyī/

Heaven and Man Are United as One.

一种认为天地人相通的世界观和思维方式。这种世界观旨在强调天地和人之间的整体性和内在联系，突出了天对于人或人事的根源性意义，表现了人在与天的联系中寻求生命、秩序与价值基础的努力。“天人合一”在历史上有不同的表现方式，如天人同类、同气或者同理等。如孟子认为通过心的反思可以知性、知天，强调心、性和天之间的统一。宋儒寻求天理、人性和人心之间的相通。老子则主张“人法地，地法天，天法道”。根据对天和人理解的不同，“天人合一”也会具有不同的意义。

The term represents a world outlook and a way of thinking which hold that heaven and earth and man are interconnected. This world outlook emphasizes the integration and inherent relationship between heaven，earth，and man. It highlights the fundamental significance of nature to man or human affairs，and describes the endeavor made by man to pursue life，order，and values through interaction with nature. The term has different ways of expression in history，such as heaven and man are of the same category，sharing the same vital energy，or sharing the same principles. Mencius，for one，believed that through mental reflection one could gain understanding of human nature and heaven，emphasizing the unity of mind，human nature，and heaven. Confucian scholars of the Song Dynasty sought to connect the principles of heaven，human nature，and the human mind. Laozi maintained that “man’s law is earthly，earth’s law is natural，and heaven’s law isDao.” Depending on a different understanding of heaven and man，the term may have different meanings.

引例Citations：

以类合之，天人一也。(董仲舒《春秋繁露·阴阳义》)

(以事类相合来看，天与人是一体的。)

In terms of integration of categories，heaven and man are one. (Dong Zhongshu：LuxuriantGemsofTheSpringandAutumnAnnals)

儒者则因明致诚，因诚致明，故天人合一，致学而可以成圣，得天而未始遗人。(张载《正蒙·乾称篇》)

(儒者则由明察人伦而通达天理之诚，由通达天理之诚而洞明世事，因此天与人相合为一，通过学习而可以成为圣人，把握天理而不曾遗失对人伦的洞察。)

A Confucian scholar is sincere because of his understanding，and he achieves understanding because of his sincerity. That is why heaven and man are united as one. One can become a sage through studies，and master heaven’s law without losing understanding of man’s law. (Zhang Zai：EnlightenmentThroughConfucianTeachings)

16.天人之分 /tiānrénzhīfēn/

Distinction Between Man and Heaven

一种认为天与人相分别的世界观和思维方式。此说最初由荀子所提出，他反对将人世的道德、秩序的来源或依据寄托于天。荀子认为，天与人各有其职分，不应混淆。天地日月的运行、寒暑水旱的出现，都属于天职的领域，有其常道，与人事无关，也非人力所及。而人的道德、人世的治乱则属于人职的范围，人应对道德的养成及社会的治理负责。只有明确了“天人之分”，人才能在天所赋予和确立的基础之上发挥人的能力而不是僭越到人无法用力的领域。

This termrefers to a world outlook and a way of thinking which hold that heaven and man are different. This explanation was first put forward by Xunzi，who did not believe that human morality and the order of human society emanated from heaven. He argued that heaven and man each had a different role and that they should not be mixed. Temporal changes of heaven and earth as well as the occurrence of seasonal changes in temperature and rainfall all belonged to the domain of heaven. They had their normal path，unrelated to human affairs，and were beyond the reach of human power. On the other hand，man’s morality and order in the world belonged to the realm of man. People should be responsible for moral development and social order. Only by making a clear distinction between heaven and man could one develop his abilities on the basis established by heaven，without overstepping into a domain where man was unable to exert his power.

引例Citation：

天行有常，不为尧存，不为桀亡。……强本而节用，则天不能贫；养备而动时，则天不能病；修道而不贰，则天不能祸。……故明于天人之分，则可谓至人矣。(《荀子·天论》)

(天的运行有其常道，不因为尧在位而存在，不因为桀在位而消失。……加强农事而节省用度，则天不能使之贫乏；供养充足而活动适时，则天不能使之疾病；循行正道而坚定不移，则天不能加以灾祸。……因此能够明晓天与人的区分，就可以称之为最高明的人了。)

Nature’s ways are constant. They did not exist because Yao was on the throne or disappear because Jie was the ruler…When you work diligently in agriculture and are frugal in expenditures，nature cannot impoverish you. When you are well provided for with what you need and work at the proper time，nature cannot make you sick. When you firmly follow the right path，nature cannot bring you disaster…Therefore，he who understands the distinction between nature and man may be called the wisest man. (Xunzi)

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)