中华思想文化术语(连载十六)

1. 象/xiànɡ

Xiang(Semblance)

可见而不具有形体的物象或图形。“象”大致包含四种不同的含义:其一，指“道”的某种显现形态。老子将“道”描述为“无物之象”，也称为“大象”。其二，指事物的某种显现形态。“象”的具体化或固定化程度要低于有形之物。常指“天象”，即日月星辰的运行、风雷云雨的施降。“天象”与“地形”相对。其三，指人的气象，即人的精神、意志在言行、姿态上的显现。其四，指象征或模拟天地万物的图形。古人创造了多种“象”的系统，并通过对“象”的观察与解释，来阐发自然与社会的运行变化及其法则。其中《周易》的卦象系统影响最为广远。

Xiang(象)refers to a visible but formless image or figure.It approximately has four different meanings.First， it refers to a manifest shape ofDao.Laozi describedDaoas “a semblance of the unsubstantial，” also called “the great semblance.” Second， it indicates a manifest shape of objects.Xiangis less concrete or fixed than an object with a shape.It often means celestial phenomena， namely， the movements of the sun， the moon， and the stars，and the occurrence of wind， thunder， clouds， and rain.Celestial phenomena are relative to earthly shapes.Third， it refers to human temperament， namely， the human spirit and mind，manifested in words， deeds， and attitude.Fourth， it refers to figures symbolizing or imitating all things in heaven and on earth.Ancient Chinese created many kinds of systems ofxiang，through the observation and interpretation of which they elucidated the changes in the movements of nature and of society， and also their laws.Among them， the system of the hexagrams and figures ofThe Book of Changesis the most influential.

引例Citations:

◎其上不皦，在下不昧。绳绳不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。(《老子·十四章》)

(道在上而不明晰，在下也不晦暗。绵绵不绝而不能名状，返回到无物的状态。这可称作没有形状的形状；不成物体的形象，称为“恍惚”。)

Above，Daois not manifest， while lower down it is not obscure.It is ceaseless but cannot be described，and it then turns to nothingness.This is called the shape of the shapeless，and the semblance of the unsubstantial.Such a state is called indistinct.(Laozi)

◎在天成象，在地成形，变化见矣。(《周易·系辞上》)

(在天空显现为象，在大地显现为形，在天地的形象之中显现出了事物的变化。)

In heaven it is semblance， and on earth it has concrete shape， and this demonstrates change of things.(The Book of Changes)

◎圣人有以见天下之赜，而拟诸其形容，象其物宜，是故谓之象。(《周易·系辞上》)

(圣人用《周易》卦爻来察见天下万物的奥妙，从而模拟万物的形态，象征事物之所宜，所以称之为象。)

Hexagrams and trigrams described inThe Book of Changesallowed sages to survey the secret of all things under heaven and determine what was fitting through simulation of the shapes of things.That is why they were called semblances.(The Book of Changes)

2. 循名责实/xúnmínɡ-zéshí

Hold Actualities According to Its Name

依据名而衡量其所指之实。“循名责实”是古人治理国家的重要手段。在现实的人伦关系中，每一个特定的角色或身份都有其名，名也即规定了这一角色或身份应该具有的性质或职责。对使用或拥有某一名分的人，需要依据其名分考核、要求其实际的言行与名所规定的性质或职责相符。

An actual object should be assessed according to the name referring to it.Holding actualities according to its name was an important means for ancient Chinese to govern the state.In actual human relations concerning ethics and morality， every specific role or status had its name， which determined the character or responsibilities of that status.People with certain status had to be assessed on the basis of their status，and it was required that their actual words and actions corresponded to the character and responsibilities determined by the name of their status.

引例Citations:

◎术者，因任而授官，循名而责实，操杀生之柄，课群臣之能者也。(《韩非子·定法》)

(所谓术，是根据个人的能力而授予官职，依照官职名分而要求其履行相应的职责，掌握生杀大权，考量群臣中能力出众的人。)

The way of governance is to bestow office according to responsibilities，who was required to carry out duties as was required by the name(i.e.the office)， to exercise power over life and death， and examine and weigh officials with outstanding capabilities.(Hanfeizi)

◎循名责实，实之极也；按实定名，名之极也。(《邓析子·转辞》)

(依据名而衡量其所指之实，是要求实的标准；依据实在的内容去确定事物的名号，是要求名的标准。)

To assess the actual thing or substance according to its name means to demand an actual standard.To determine the name of a thing or substance according to actualities is the standard for naming the name.(Dengxizi)

3. 见闻之知/jiànwénzhīzhī

Knowledge from One's Senses

由耳、目等感官与外物接触而获得的认识，与“德性之知”相对。张载最先区分了“见闻之知”与“德性之知”。宋儒认为，人对生活世界的认识是通过两种不同方式实现的。通过目见耳闻所获得的认识，即是“见闻之知”。“见闻之知”是人的认识所不可缺少的。但“见闻之知”不足以穷尽对事物的认识，也无法获得对世界本体或本原的认识。

The term refers to knowledge derived from contact between externalities and one's sensory organs such as the ears and eyes， in contrast to “knowledge from one's moral nature.” Zhang Zai was the first to differentiate between “knowledge from one's senses” and “knowledge from one's moral nature.” Confucian scholars of the Song Dynasty felt that people acquired knowledge about the world in which they lived in two ways.Knowledge obtained from seeing and hearing was “knowledge from the senses，” which was an essential part of human knowledge.However， it was not a complete picture， nor could it provide an understanding of the original source or ontological existence of the world.

引例Citation:

◎闻见之知，非德性之知，物交物则知之，非内也。(《二程遗书》卷二十五)

(闻见之知，不是德性之知，感官与外物相接触则获得了对外界的认知，并非由内心而生。)

Knowledge from one's senses is not knowledge from one's moral nature.It comes from contact with external objects and not from the inner workings of the heart.(Writings of the Cheng Brothers)

4. 乡愿/xiānɡyuàn

Hypocrite

以伪善的方式在乡里之中博取良好名声的人。“乡愿”之人只是在某些言行上表面合乎道义，以此博取世人的称誉，而实际上放弃原则和操守，谄媚于人，同流合污。“乡愿”貌似君子而实非君子，其言行表现，往往会混淆人们的道德判断，构成对社会道德的极大破坏。

A hypocrite is one who uses deceptive ways to seek a good local reputation.Hypocrites appear to behave in accordance with moral principles so as to win popular praise，while in reality compromising principles and personal integrity， currying favor， and colluding with dishonorable people.Hypocrites appear to be virtuous superior persons， but in reality are not.Their conduct often causes confusion in moral judgment， posing a tremendous threat to social morality.

引例Citations:

◎子曰:“乡原，德之贼也。”(《论语·阳货》)

(孔子说:“乡愿，是道德的败坏者。”)

Confucius said， “A hypocrite is a moral degenerate.” (The Analects)

◎阉然媚于世也者，是乡原也。(《孟子·尽心下》)

(曲意谄媚世人的人，就是乡愿。)

Those who please the world with hidden intentions are hypocrites.(Mencius)

5. 丹青/dānqīnɡ

Painting in Colors

丹和青是中国古代绘画常用的两种颜色，早期中国画常用丹砂、青雘(huò)一类矿物颜料“勾线填色”，因而用“丹青”代指绘画。代表性的丹青作品有西汉马王堆一号墓帛画，北魏、隋唐时期的敦煌壁画等。后丹青逐渐为水墨所代替。由于丹青颜色鲜艳绚丽，且不易褪色，古代用丹册纪勋、青史纪事。史家多以丹青比喻一个人功勋卓著，永载史册，不会磨灭。

Dan(丹 cinnabar)andqing(青 cyan)were two colors frequently applied in traditional Chinese painting.Cinnabar is red and cyan is bluish green.In early times，Chinese paintings often used minerals such as cinnabar and cyan to draw lines or fill in colors.Hence the termdanqing(丹青)made from the combination ofdanandqingcould stand for painting in general.Representative works of this kind included silk paintings unearthed at Tomb No.1 of Mawangdui of the Han Dynasty as well as the Dunhuang frescoes of the Northern Wei period and the Sui and Tang dynasties.Later，colors made from cinnabar and cyan were gradually replaced by ink and wash.Partly because of their bright， contrastive colors， and partly because mineral colors do not deteriorate appreciably over time，people used red-character books to record merits and bluish-greencharacter books to record historical events.Historians often usedanqingto refer to a man's outstanding，indelible work that deserves to be put down in history.

引例Citation:

(顾恺之)尤善丹青，图写特妙。谢安深重之，以为有苍生以来未之有也。(《晋书·顾恺之传》)(顾恺之尤其擅长绘画，画出来的人物奇特精妙。谢安非常器重他，认为他是自有人类以来从未有过的杰出画家。)

Gu Kaizhi was particularly skillful in painting.The figures he portrayed are amazingly vivid and lovely.Xie An held him in high esteem， and regarded him as superior to all other artists， past and present.(The History of the Jin Dynasty)

6. 内美/nèiměi

Inner Beauty

内在的美好性情与品德。初见于屈原《离骚》，指先天禀赋的美德，由家族遗传及早期环境造就。与之相随的是“修能”，即初明事理后自觉自主地进行品德修养，并培养更多的才能。后来，用这一术语强调作者应该具有内在的美好性情与品德，高尚伟大的人格决定高尚伟大的文学。

Inner beauty means a fine disposition and moral character.It first appeared inLi Saoby Qu Yuan，referring to an inherited innate moral character which was further fostered in one's early living environment.On this basis acquired competence develops， which is achieved when one， after gaining initial understanding of the principles of things， consciously improves his moral character through self-cultivation， and strengthens one's abilities.Later this term is used to emphasize that an author should possess an inner fine disposition and moral character，and that noble and great literature can only derive from a noble and great character.

引例Citations:

◎纷吾既有此内美兮，又重之以修能。(屈原《离骚》)

(我天生拥有这么多美好的品德，又继续培养自己的卓越才能。)

Armed with such moral qualities given me by birth，I continue to develop competence.(Qu Yuan:Li Sao)

◎文学之事，于此二者，不可缺一。然词乃抒情之作，故尤重内美。(王国维《人间词话删稿》)

(文学创作这件事，要求内在品质和杰出才能两方面，缺一不可。而词是抒发性情的作品，所以尤其注重内美。)

In literary creation，one must have both moral standard and outstanding capabilities.Neither is dispensable.Ascilyrics give expression to emotions，one must focus on bringing out the inner beauty.(Wang Guowei:Poetic Remarks in the Human World–An Edition with Deletions)

7. 知耻而后勇/zhī chǐ ér hòu yǒnɡ

Having a Feeling of Shame Gives Rise to Courage.

知道耻辱之后就有了勇气。源于“知耻近乎勇”(知道耻辱就接近勇敢了)。“知耻”就是有羞恶之心(对自己的过错感到羞耻，对他人的不善感到憎恶)，孟子将其视为人之为人的基准或底线之一。“勇”即勇气、勇敢。在儒家那里，它和“知”(智慧)、“仁”(仁爱)一起构成“三达德”(三种普世的德行)。将“知耻”和“勇”联系起来，意在激励人们要勇于面对自己的不足，奋发进取，为达到完美境界而努力。它是个人、企业、组织、民族、国家等自尊、自励、自强精神的体现。

The notion that having a feeling of shame gives rise to courage comes from the saying that“to have a feeling of shame is to be near to having courage.”Having a feeling of shame means to be ashamed of one's own mistakes as well as to hate the misbehavior of others.Mencius believed this to be one of the basic things humans must do.In Confucian thought courage is one of three universal virtues along with wisdom and love for others.Linking shame and courage was meant to impel people to face their shortcomings squarely and work hard forimprovementand perfection. The conceptembodies the spiritofindividuals， companies，organizations， ethnic groups， and the whole nation in achieving self-respect， self-motivation， and selfimprovement.

引例Citations:

◎知、仁、勇三者，天下之达德也。(《礼记·中庸》)

(智慧、仁爱、勇敢是天下共通普遍的德行。)

Wisdom， love for others， and courage， these three are the universal virtues of all under heaven.(The Book of Rites)

◎好学近乎知，力行近乎仁，知耻近乎勇。(《礼记·中庸》)

(喜爱学习就接近了智，尽力实行就接近了仁，知道耻辱就接近了勇。)

To love learning is to be near to wisdom， to practice with vigor is to be near to love for others， and to have a feeling of shame is to be near to courage.(The Book of Rites)

8. 苛政猛于虎/kēzhènɡ měnɡ yú hǔ

Tyranny Is Fiercer Than a Tiger.

苛刻残暴的政令比老虎还要凶猛可怕。语出《礼记·檀弓下》。孔子路过泰山脚下，有位妇女在墓前痛哭，孔子派子路上前询问，得知当地虎患严重，她的三位亲人皆被老虎咬死，她却因这里没有苛政而不愿离开，故而孔子发出“苛政猛于虎也”的感叹。它从反面批评了苛政对百姓的祸害，告诫统治者应当轻徭薄赋、爱惜民众，体现了儒家的仁政思想。

Harsh and cruel laws are more horrifying even than a tiger.The expression comes fromThe Book of Rites.The story goes that when Confucius was passing the foot of Mount Tai，he saw a woman weeping on a grave.He sent Zilu over to inquire.The woman said there were many tigers in the area and that she had lost three of her family to them， but because the local laws were not harsh， she did not wish to move away.Confucius sighed and said， “Tyranny is fiercer even than a tiger.” This is a criticism of harsh government， and an exhortation to rulers to reduce taxes and cut conscript labor，and to treat their subjects with compassion.It is an expression of Confucian principles of benevolent rule.

引例Citation:

◎夫子曰:“小识子之，苛政猛于虎也。”(《礼记·檀弓下》)

(孔子说:“年轻人要记住这件事，苛刻残暴的政令比老虎还要凶猛可怕呀!”)

Confucius says， “Remember this， young man， harsh and tyrannical laws are worse even than a fierce tiger.”(The Book of Rites)

9. 修辞立诚/xiūcí-lìchénɡ

Establish Credibility Through Careful Choice of Words

修撰文辞，确立诚信。“修”指修撰、修饰，也有人认为指内心的修养省察。“辞”指言辞、文辞，是所说的话语；也有人认为指文治教化。“立”，建立，确立。“诚”是诚信，包含文辞真实、内容信实、感情诚挚、恭敬守信等多重含义。因文字训诂的不同及对“修辞”“立诚”二者关系的认识不同，对“修辞立诚”的含义主要有两种理解:其一，整顿礼乐法度，确立诚信。意思是治国者要以诚信之心撰写文辞，将自己的治国原则和规范注入其中；通过文辞的表达、流布，使这种原则和规范在民众中得以确立，并内化为人们的诚信品格。“立诚”是“修辞”的出发点，也是“修辞”的最终归宿。其二，撰写文章要表达作者真实的思想情感，不可浮文虚饰。儒家认为，文辞是传达思想感情的，思想感情、道德品质的差异，必然最终表现为文章的优劣。无论作何解释，“修辞立诚”都反映出中国人对于名实相副、言行一致、表里如一等诚实、诚信品格的崇尚。

This term means to establish credibility by careful use of language.The Chinese characterxiu(修)refers to the careful selection of words and phrases as well as logical arrangement of text in writing a story，and some believe that it also refers to the cultivation of one's mind.The Chinese characterci(辞)refers to what one says，and some interpret it as governance of public affairs and cultivation of good manners.The Chinese phraselicheng(立诚)means to establish credibility.When it comes to the writing of stories， it means what one writes about is true，the rhetoric one uses is plain and simple and one is sincere in expressing his or her feelings.Because of different written explanations in ancient books as well as different interpretations about the relationship betweenxiuciandlicheng，this set phrase has primarily two meanings.The first addresses the overhaul of rituals and music as well as legal codes.This means that rulers must compose documents or essays with sincerity so that the principles for governance and social norms can be explicitly illustrated in documents or essays.As a result，the principles for running the country and social norms will be accepted by the public from well-written documents and essays，and be followed to the letter.The second refers to the expression of what a writer really thinks and feels when it comes to the writing of stories or essays.Confucianism holds that diction conveys what a writer thinks and feels，and hence the moral integrity of the writer can find expression in what he writes.If anything，this phrase indicates the importance Chinese people attach to the consistency between language and reality， between one's words and actions， and between one's appearance and inner thoughts.

引例Citation:

◎君子进德修业。忠信，所以进德也。修辞立其诚，所以居业也。(《周易·文言》)

(君子要不断增进美德，修成功业。为人忠实守信，可以增进美德。修撰文辞，确立诚信，可以积累功业。)

A man of virtue should never stop promoting virtue and seeking improvement.Being honest and trustworthy helps in strengthening the cultivation of virtue.Establishing credibility by cultivating diction can lead to the accumulation of achievements.(The Book of Changes)

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)