中華思想文化術(shù)語(yǔ)(連載一)

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中華思想文化術(shù)語(yǔ)(連載一)

編輯導(dǎo)語(yǔ)

中華文明素以歷史悠久、博大精深聞名世界。由于獨(dú)特的地理環(huán)境和歷史發(fā)展，中華民族孕育繁衍了與世界其他文明不同的歷史傳統(tǒng)、思想觀念、學(xué)術(shù)格局、人文精神、人倫習(xí)俗等，經(jīng)孔、墨、老、莊、孟、荀等偉大先哲們的提純濃縮和歷代學(xué)者的推闡增益，產(chǎn)生了數(shù)以千計(jì)的高度凝練而蘊(yùn)涵豐富、更具理性特征的范疇、概念和文化核心詞，并由此構(gòu)建、支撐起輝煌宏富的中華思想文化?！爸腥A思想文化術(shù)語(yǔ)”指的就是由中華民族主體所創(chuàng)造或構(gòu)建，凝聚、濃縮了中華哲學(xué)思想、人文精神、思維方式、價(jià)值觀念，以詞或短語(yǔ)形式固化的概念和文化核心詞。它是中華民族千百年來(lái)對(duì)宇宙萬(wàn)物、社會(huì)人倫進(jìn)行獨(dú)立探索和理性思考的智慧結(jié)晶，代表中華民族最核心的思想基因、最深沉的精神追求和最獨(dú)特的文明標(biāo)識(shí)。即使在科技日益繁榮、社會(huì)日益昌明的今天，這些歷千百年而彌新的思想文化術(shù)語(yǔ)依舊在人類文明的天空熠熠生輝。它們是中華先哲留給今人的最偉大的精神遺產(chǎn)，也是中華民族貢獻(xiàn)給世界文明最珍貴的精神財(cái)富。

隨著中國(guó)綜合國(guó)力和世界影響力的攀升，國(guó)際社會(huì)和外國(guó)友人比以往任何時(shí)期都更加關(guān)注中國(guó)，并渴望閱讀、感受、了解一個(gè)全面而真實(shí)的中國(guó)。但是，長(zhǎng)期以來(lái)，在與西方世界、西方文明的對(duì)話中，我們大多襲用西方話語(yǔ)，或者按西方話語(yǔ)標(biāo)準(zhǔn)來(lái)對(duì)中華傳統(tǒng)的思想文化及其術(shù)語(yǔ)進(jìn)行詮釋、裁剪或取舍；即使我們引用中華傳統(tǒng)思想文化術(shù)語(yǔ)，也往往因?yàn)橥鈬?guó)受眾不了解這些思想文化術(shù)語(yǔ)的確切含義或深層內(nèi)容，以致他們常常感到不解甚至出現(xiàn)誤讀、誤譯和誤解。歸根結(jié)底，是因?yàn)槲覀儧]有自覺意識(shí)到文化軟實(shí)力的重要性，對(duì)中華思想文化術(shù)語(yǔ)的整理、詮釋、翻譯與傳播重視不夠，更沒有想到以此構(gòu)建一套能與西方文明話語(yǔ)對(duì)等、有一定系統(tǒng)的中國(guó)對(duì)外話語(yǔ)體系，特別是那些能夠充分反映和代表中華民族哲學(xué)思想、人文精神、價(jià)值觀念、思維方式、文化特征的核心話語(yǔ)體系。今天我們整理、詮釋中華思想文化術(shù)語(yǔ)，目的就是立足于中華傳統(tǒng)的思想文化，深度挖掘那些蘊(yùn)含中華民族思想基因、精神追求、文明標(biāo)識(shí)，具有超越時(shí)空、民族、種族、國(guó)度之意義，富有永恒魅力與當(dāng)代價(jià)值的思想文化術(shù)語(yǔ)，并譯成英語(yǔ)等其他語(yǔ)言，讓世界更快、更全面地了解中國(guó)，了解中華民族的過去、現(xiàn)在和未來(lái)，了解中華民族和海外華人內(nèi)在的精神世界，促進(jìn)世界不同文明的平等對(duì)話和相互借鑒。

全面整理、詮釋中華思想文化術(shù)語(yǔ)在學(xué)術(shù)界尚是首次，而用英文系統(tǒng)譯寫與傳播中華思想文化術(shù)語(yǔ)更是一個(gè)具劃時(shí)代意義的創(chuàng)新文化工程。每一條思想文化術(shù)語(yǔ)都或多或少地承載、蘊(yùn)含了中華民族深厚凝重的歷史傳統(tǒng)、博大宏富的人文精神、隱微涵容的思維方式、崇德尚和的價(jià)值觀念，而要將術(shù)語(yǔ)中的這些深層含義準(zhǔn)確全面地詮釋清楚并且用英語(yǔ)深入淺出地傳達(dá)給今天的外國(guó)讀者，在理論與實(shí)踐上都有很多意想不到的難題等著我們?nèi)ブ鹨还タ耍螞r絕大多數(shù)術(shù)語(yǔ)的詮釋與英文譯寫，可資參考的資料少之又少！但令人欣慰的是，在文史哲、翻譯、海外漢學(xué)等眾多中外專家的共同努力下，《中華思想文化術(shù)語(yǔ)》第1輯、第2輯已經(jīng)順利出版，雖然在釋義和譯文上還有打磨提升的空間，但它畢竟代表我們?cè)谙蛲鈬?guó)讀者傳播中華思想文化術(shù)語(yǔ)方面邁出了第一步——是一小步，但也是一大步。

承蒙“中華思想文化術(shù)語(yǔ)傳播工程”課題組慨允，本雜志將連續(xù)刊載這些思想文化術(shù)語(yǔ)，以期為中國(guó)文化軟實(shí)力的建設(shè)做出切實(shí)的貢獻(xiàn)。

1.天/tiān/

Tian(Heaven)

“天”是中國(guó)古代思想中具有神圣性和終極意義的一個(gè)概念。主要有三種不同的含義 ：其一，指自然意義上的天空或人世之外的整個(gè)自然界，其運(yùn)行呈現(xiàn)出一定的規(guī)律和秩序；其二，指主宰萬(wàn)物的具有人格意志的神靈；其三，指萬(wàn)事萬(wàn)物所遵循的普遍法則，同時(shí)也是人的心性、道德以及社會(huì)和政治秩序的依據(jù)。

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，不為堯存，不為桀亡。(《荀子·天論》)

(天的運(yùn)行有其固定的規(guī)律，不因?yàn)閳虻馁t明而存在，不因?yàn)殍畹谋┡岸А?

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。(《尚書·湯誥》)

(上天信任并保佑百姓。)

Heaven trusts and blesses the people. (TheBookofHistory)

天者，理也。(《二程遺書》卷十一)

(天就是宇宙的普遍法則。)

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

2. 道/dào/

Dao(Way)

本義指人所行之路，引申而有三重含義 ：其一，指不同領(lǐng)域的事物所遵循的法則，如日月星辰運(yùn)行的規(guī)律稱為天道，人事活動(dòng)所遵循的規(guī)律稱為人道；其二，指萬(wàn)事萬(wàn)物所遵循的普遍法則；其三，指事物的本原或本體，超越于有形的具體事物，是萬(wàn)物生成的基始，又是萬(wàn)物存在和人類行為的根據(jù)。儒家、道家、佛教等都談?wù)摰溃鋬?nèi)涵差異甚大。儒家之道以仁義禮樂為基本內(nèi)容，佛教和道家之道偏重“空”“無(wú)”方面的意義。

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(無(wú) void).

引例 Citations ：

天道遠(yuǎn)，人道邇。(《左傳·昭公十八年》)

(天之道遙遠(yuǎn)，人事之道切近。)

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

形而上者謂之道。(《周易·系辭上》)

(有形之上者稱為道。)

What transcends form is calleddao. (TheBookofChanges)

3. 理/lǐ/

Li

本義指玉石的紋理，引申而有三重含義 ：其一，指具體事物的樣式或性質(zhì)，如短長(zhǎng)、大小、方圓、堅(jiān)脆、輕重、白黑等物理屬性；其二，指萬(wàn)事萬(wàn)物所遵循的普遍法則；其三，指事物的本原或本體。后兩種含義與“道”相近。宋明時(shí)期的學(xué)者特別注重對(duì)“理”的闡發(fā)，以“理”為最高范疇，因此宋明時(shí)期占主導(dǎo)地位的學(xué)術(shù)體系被稱為“理學(xué)”。

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 ：

物無(wú)妄然，必由其理。(王弼《周易略例》)

(事物沒有隨意而為的，必然會(huì)因循其理。)

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

有物必有則，一物須有一理。(《二程遺書》卷十八)

(每一事物的存在必有其法則，但所有事物都須有萬(wàn)物皆同的理。)

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

4. 氣/qì/

Qi(Vital Force)

獨(dú)立于主觀意識(shí)之外的物質(zhì)實(shí)體，是構(gòu)成一切有形之物的原始物質(zhì)材料，同時(shí)也是生命和精神得以發(fā)生和存在的基礎(chǔ)。此外，某些思想家還為“氣”賦予了道德屬性?！皻狻睕]有具體的形狀，永遠(yuǎn)處于運(yùn)動(dòng)變化之中?！皻狻钡哪垡馕吨挛锏纳?，“氣”的消散意味著事物的消亡?！皻狻必炌ㄓ谒杏行沃锏膬?nèi)外。哲學(xué)意義上的“氣”與常識(shí)性的“氣體”概念不同，“氣體”指各種非液體、非固體的存在；而從哲學(xué)層面來(lái)看，液體、固體既是有形之物，其生成、存在也是“氣”凝聚的結(jié)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(氣)，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 ：

通天下一氣耳。(《莊子·知北游》)

(貫通天下萬(wàn)物的就是一個(gè)“氣”罷了。)

It isqithat permeates everything under heaven. (Zhuangzi)

天地合氣，萬(wàn)物自生。(王充《論衡·自然》)

(天地之氣相互交合，萬(wàn)物自然而生。)

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

5. 虛/xū/

Xu

“虛”指世界或者心靈的一種狀態(tài)。大體有兩種不同的含義 ：其一，指世界的本原，萬(wàn)物皆由虛無(wú)中來(lái)。但古人對(duì)“虛”的這一含義又有不同理解 ：或認(rèn)為“虛”就是空虛無(wú)有；或認(rèn)為“虛”指“氣”的存在狀態(tài)，因?yàn)椤皻狻钡拇嬖陔[微無(wú)形，故以“虛”稱之，但并非完全空無(wú)。其二，指虛靜的或沒有成見的內(nèi)心狀態(tài)。

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(氣). 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 ：

太虛無(wú)形，氣之本體。(張載《正蒙·太和》)

(“虛”是無(wú)形的，是“氣”的本來(lái)狀態(tài)。)

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

唯道集虛，虛者心齋也。(《莊子·人間世》)

(只有道匯集并呈現(xiàn)于虛靜的心靈，“虛”就是心齋。)

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

6. 陰陽(yáng)/yīnyánɡ/

YinandYang

本義指物體對(duì)于日光的向背，向日為“陽(yáng)”，背日為“陰”。引申而有兩重含義 ：其一，指天地之間性質(zhì)相反的兩種氣；其二，指兩種最基本的矛盾勢(shì)力或?qū)傩?，凡?dòng)的、熱的、在上的、向外的、明亮的、亢進(jìn)的、強(qiáng)壯的為“陽(yáng)”，凡靜的、寒的、在下的、向內(nèi)的、晦暗的、減退的、虛弱的為“陰”?！瓣帯薄瓣?yáng)”或“陰氣”“陽(yáng)氣”的相互作用決定著萬(wàn)物的生成及存在狀態(tài)。陰陽(yáng)理論后來(lái)成為古人說明和理解宇宙萬(wàn)物、社會(huì)和人倫秩序的基礎(chǔ)，如天陽(yáng)地陰、君陽(yáng)臣陰、夫陽(yáng)妻陰等，陽(yáng)貴陰賤，陽(yáng)主陰從。

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(氣) 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 ：

萬(wàn)物負(fù)陰而抱陽(yáng)，沖氣以為和。(《老子·四十二章》)

(萬(wàn)物背陰而向陽(yáng)，陰陽(yáng)兩氣互相激蕩而成調(diào)和狀態(tài)。)

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

陰陽(yáng)無(wú)所獨(dú)行。(董仲舒《春秋繁露·基義》)

(陰與陽(yáng)不能單獨(dú)發(fā)生作用。)

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

7. 一/yī/

The One

“一”有三種不同含義 ：其一，指萬(wàn)物的本體或本原，即“道”的別稱，或稱“太一”。其二，指天地未分之時(shí)的混沌狀態(tài)?！耙弧狈只纬商斓兀斓厝f(wàn)物都產(chǎn)生于這樣一個(gè)混沌的統(tǒng)一體。其三，指事物的統(tǒng)一性，與“多”“兩”相對(duì)，意在強(qiáng)調(diào)有差異或?qū)α⒌氖挛镏g的統(tǒng)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，萬(wàn)物之所從始也。(董仲舒《舉賢良對(duì)策》)

(“一”是萬(wàn)物產(chǎn)生的端始。)

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

兩不立則一不可見，一不可見則兩之用息。(張載《正蒙·太和》)

(沒有相反兩方的對(duì)立則統(tǒng)一體不可得見，統(tǒng)一體不可得見則相反兩方的對(duì)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)

事物發(fā)生的端始?！霸痹谔斓厝f(wàn)物之先，包括人在內(nèi)的天地萬(wàn)物都始于“元”。“元”有多種具體的表現(xiàn)形式。漢代的人將“元”理解為“元?dú)狻保布词悄撤N產(chǎn)生和構(gòu)成萬(wàn)物的原始物質(zhì)材料。《周易·彖傳》以“乾元”“坤元”作為萬(wàn)物生成的端始?！洞呵铩芳o(jì)年以“元年”為“第一年”?！霸辍睒?biāo)志著一個(gè)新的歷史時(shí)期的開始，是萬(wàn)物終始交替的法則在人事上的一種體現(xiàn)。

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 ：

元者氣也，無(wú)形以起，有形以分，造起天地，天地之始也。(何休《公羊傳·隱公元年》注)

(元是一種氣，發(fā)生時(shí)沒有形狀，進(jìn)而區(qū)分形成有形的事物，創(chuàng)造了天地，是天地變化的端始。)

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，萬(wàn)物資始，乃統(tǒng)天。(《周易·彖上》)

(偉大的乾元，萬(wàn)物依賴它開始產(chǎn)生，乾元統(tǒng)帥天的運(yùn)行與效用。)

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

《春秋》何貴乎元而言之？元者，始也。(董仲舒《春秋繁露·王道》)

(《春秋》為何以“元”為貴而言說它？因?yàn)椤霸笔侨f(wàn)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”，即上天對(duì)人事的命令。上天根據(jù)人的德行狀況對(duì)人施與獎(jiǎng)賞或懲罰?！疤烀睕Q定著王朝的更替、國(guó)家的興衰乃至個(gè)人的吉兇禍福，被認(rèn)為是一種不可抗拒的力量。后人逐漸淡化了“命”與“天”的關(guān)聯(lián)，側(cè)重于強(qiáng)調(diào)“命”的不可抗拒之義，也即是命運(yùn)。對(duì)人而言，“命”意味著來(lái)自于外部的某種限制，標(biāo)志著人力的極限，并在某種意義上體現(xiàn)為人的無(wú)可奈何的處境。

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。(《詩(shī)經(jīng)·大雅·文王》)

(上天的命令沒有恒常不變的。)

Themandate of Heaven is not immutable.(TheBookofSongs)

知其不可奈何而安之若命。(《莊子·人間世》)

(知道沒有辦法可以改變，故安然處之順應(yīng)其命。)

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

10. 誠(chéng)/chénɡ/

Sincerity

“誠(chéng)”是儒家思想的核心概念之一，其基本含義是真實(shí)無(wú)妄。儒家認(rèn)為，“誠(chéng)”是“天道”或“天理”的本質(zhì)，是萬(wàn)物得以存在的根據(jù)。同時(shí)，“誠(chéng)”也是道德的本原和基礎(chǔ)，一切道德的行為必須建立在內(nèi)心真實(shí)無(wú)妄之上，否則便是虛妄，《中庸》稱之為“不誠(chéng)無(wú)物”。圣人以“誠(chéng)”為本性，其言行自然與“天道”“天理”相合；君子則以“誠(chéng)”作為道德修養(yǎng)的目標(biāo)以及達(dá)于“天道”“天理”的途徑。

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 ：

誠(chéng)者，天之道也；誠(chéng)之者，人之道也。(《禮記·中庸》)

(“誠(chéng)”，是天的法則；達(dá)到“誠(chéng)”，是人的修養(yǎng)路徑。)

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

誠(chéng)者，真實(shí)無(wú)妄之謂，天理之本然也。(朱熹《中庸章句》)

(“誠(chéng)”就是真實(shí)不偽詐，是天理本來(lái)的狀態(tài)。)

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

選自“中華思想文化術(shù)語(yǔ)”系列圖書(外語(yǔ)教學(xué)與研究出版社出版)