中華思想文化術(shù)語(連載六)

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中華思想文化術(shù)語(連載六)

1.八卦 /bāɡuà/

Eight Trigrams

引例 Citations：

古者包犧氏之王天下也，仰則觀象于天，俯則觀法于地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，于是始作八卦，以通神明之德，以類萬物之情。(《周易·系辭下》)

(古時伏羲氏統(tǒng)治天下，仰頭觀察天上的物象，俯身觀察大地的法則，觀察鳥獸的斑紋以及地上適宜生養(yǎng)之物，近處取法于人體自身，遠處取法于萬物的形象，于是初始創(chuàng)作了“八卦”，以會通事物神妙顯明的本質(zhì)，以區(qū)分歸類萬物的情態(tài)。)

When Fuxi was the ruler under heaven，he looked up into the sky to observe celestial phenomena，looked down on the land to observe geographical features and examine the images of birds，animals，and all other things that existed on earth. He selected symbols from the human body close by and from various objects far away，and then invented the eight trigrams to explain the miraculous nature and distinguish the states of all things. (TheBookofChanges)

2.卦爻 /ɡuàyáo/

GuaandYao(Trigrams and Component Lines)

引例 Citations：

八卦成列，象在其中矣；因而重之，爻在其中矣。(《周易·系辭下》)

(八卦創(chuàng)立分列，萬物的象征就在其中了；根據(jù)八卦重成六十四卦，所有的爻就都在其中了。)

When the eight trigrams were invented，they embodied the images of all things. When the eight trigrams were multiplied by eight trigrams and permuted into the 64 hexagrams，all the 384 lines were included. (TheBookofChanges)

圣人有以見天下之動，而觀其會通，以行其典禮，系辭焉以斷其吉兇，是故謂之爻。(《周易·系辭上》)

(圣人看到天下萬物的運動變化，觀察其中的會合貫通之處，從而施行制度禮儀，在“爻”下附系文辭以判斷吉兇，所以稱之為“爻”。)

When sages saw the changes or events happening under heaven，they observed the similarities of the events and responded with appropriate rites and rituals. They judged their implications of the changes by obtaining explanations from theyao. (TheBookofChanges)

3.君子 /jūnzǐ/

Junzi(Man of Virtue)

“君子”最初用以指稱人的社會身份與地位，一般指統(tǒng)治者和貴族男子。但自孔子始，“君子”更多地被賦予了道德的意義，德行出眾者被稱為“君子”，反之為“小人”。在儒家傳統(tǒng)中，“君子”成為一種介乎士和圣賢之間的人格理想，它標志著道德人格的確立。“君子”有志于追尋和實踐作為價值理想的“道”，并把“道”而不是權(quán)力或利益等視為生命意義的根本。

Junzi(君子) was originally used to indicate a person’s social status，generally referring to a ruler or a member of the aristocracy. Beginning with Confucius，the term acquired an additional moral dimension and came to mean someone of true virtue. The opposite ofjunziisxiaoren(小人)，which roughly means the“petty men.”In the Confucian tradition，junziis someone who is above a scholar and below a sage in terms of moral influence. A man of virtue pursues and practices the ideal known asDaoand regardsDaoas the fundamental meaning of life above power or gains.

引例 Citations：

君子喻于義，小人喻于利。(《論語·里仁》)

(君子知曉并遵循義，小人知曉并追逐利。)

A man of virtue understands and observes what is morally right；while a petty man only has his eyes on and goes after what brings personal gains. (TheAnalects)

君子，成德之名。(朱熹《論語集注》)

(君子是對道德成就者的稱謂。)

A man of virtue is someone who has achieved moral integrity. (Zhu Xi：TheAnalectsVariorum)

4.小人 /xiǎorén/

Xiaoren(Petty Man)

“小人”最初用以表明人的社會身份與地位，通常指被統(tǒng)治者或地位低下之人。后世又以人的德行高下來界定“小人”。德行卑下者被稱作“小人”(與“君子”相對)，“小人”只關(guān)注和追逐個人的權(quán)力或利益，為了獲取私利不惜違背道義，缺乏對“道”的理解與尊重。

The term was originally used to indicate a person’s social status，usually referring to the rulers’ subjects or those low in social ranking. Later generations also used the term to indicate one’s moral standard in a disapproving way. Those of base character were called petty men as opposed to men of virtue. A petty man only pursues his personal interests or profits，even by violating morality and righteousness，and such people have no understanding of or regard forDao.

引例 Citations：

茍安務(wù)得，所以為小人。(朱熹《論語集注》)

(茍且偷安務(wù)求得利，因此是小人。)

They are petty men because they only seek ease and comfort of the moment and pursue personal gains. (Zhu Xi：TheAnalectsVariorum)

5.海內(nèi) /hǎinèi/

Within the Four Seas

“四海之內(nèi)”，即古代中國疆域以內(nèi)。古人認為中國的疆域四周環(huán)海，各依方位稱“東?！薄澳虾！薄拔骱！焙汀氨焙！?，合稱“四?！?。“海內(nèi)”即指“四?！彼h(huán)繞的疆土。它隱含著古人以海為界的國土意識，是農(nóng)耕文明的反映。

Within the Four Seas means within the territory of China. The ancient Chinese thought China’s territory was surrounded by the Four Seas (the East，West，North，and South seas). Within the Four Seas refers to the landmass surrounded by the Four Seas. It reflected the ancient Chinese belief that the seas were the natural boundary of a country，demonstrating the influence of an agriculture civilization.

引例 Citations：

今欲并天下，凌萬乘，詘敵國，制海內(nèi)，子元元，臣諸侯，非兵不可。(《戰(zhàn)國策·秦策一》)

(如果想吞并天下，凌駕大國之上，使敵國屈服，控制海內(nèi)，統(tǒng)治百姓，臣服諸侯，就非用武力不可。)

If our country wants to conquer all under heaven，rise above the big powers，subdue enemy states，control the territory within the Four Seas，govern the subjects and rule over the feudal lords，military force is indispensable. (StrategiesoftheWarringStates)

海內(nèi)存知己，天涯若比鄰。(王勃《杜少府之任蜀州》)

(四海之內(nèi)都會有知己，縱使遠隔天涯海角也如近鄰一樣。)

If you have a bosom friend within the Four Seas，even at world’s end he remains close to you. (Wang Bo：SeeingoffaFriendWhoHasBeenAppointedtoaCountyPostinShuzhou)

6.海外 /hǎiwài/

Outside the Four Seas / Overseas

“四海之外”，指古代中國疆域之外、國外，也指邊遠地區(qū)。古人認為中國疆域四周環(huán)海，各依方位稱“東海”“南?！薄拔骱！焙汀氨焙！?，合稱“四?！?，所以稱中國以外的地方為海外。其中隱含著古人以海為界的國土意識。它體現(xiàn)出古人以自我中心而又具開放性的空間感，及其對于境外遙遠地方的向往。

Outside the Four Seas refers to the territory outside China，foreign lands，or remote areas. The ancient Chinese thought that China’s territory was surrounded by the Four Seas (the East，West，North，and South seas). Therefore，places outside China were outside the Four Seas. It reflected the ancient Chinese belief that the seas were the natural boundary of a country. It also suggested that the ancient Chinese were on the one hand self-focused and on the other open-minded，longing to explore the unknown world outside the Four Seas.

引例 Citations：

相土烈烈，海外有截。(《詩經(jīng)·商頌·長發(fā)》)

(相土威武勇猛，邊遠地區(qū)的人都對他一齊順服。)

Xiangtu was so brave that he was recognized and extolled even by those outside the Four Seas. (TheBookofSongs)

7.有無 /yǒu wú/

YouandWu

“有無”有三種不同含義：其一，指個體事物的不同部分，實有的部分為“有”，空虛的部分為“無”；其二，指個體事物在生成、存在、消亡過程中的不同階段或狀態(tài)，既有之后、未消亡之前的狀態(tài)為“有”，未有之前與既終之后的狀態(tài)為“無”；其三，有形、有名的具體事物或其總和為“有”，超越一切個體事物的無形、無名的本體或本原為“無”。就第三個意義而言，有些哲學(xué)家認為“無”是世界的本體或本原，“有”生于“無”；另一些哲學(xué)家則認為“有”才是更根本的，反對“有”生于“無”。在“有無”對待的關(guān)系中，“有”與“無”既相互區(qū)別，又相互依賴。

The term has three definitions. First，it describes two different dimensions of things：One is with form and the other without form. Second，it refers to two different stages or states of a thing during its generation，existence，and demise.You(有) refers to the state of a thing after it has come into being and before it dies out；wu(無) refers to the state of a thing before its birth and after its death. Third，yourefers to any tangible or identifiable thing or the sum total of such things；wurefers to the original source or ontological existence，which is intangible and unidentifiable，and transcends all specific objects. With regard to the third definition，some philosophers considerwuto be the original source or ontological existence of the world，andyoucomes fromwu；others believe thatyouis fundamentally significant，and dispute the notion thatyouowes its existence towu. Despite their differences，youandwuare mutually dependent.

引例Citations：

故有之以為利，無之以為用。(《老子·十一章》)

(所以說事物“有”的部分帶給人便利，“無”的部分發(fā)揮了事物的作用。)

Therefore，the with-form part of an object provides ease and convenience，whereas the without-form part performs the functions of that object. (Laozi)

有之所始，以無為本。(王弼《老子注》)

(“有”之所以肇始存在，以“無”為根本。)

The formation and existence ofyouoriginate fromwu. (Wang Bi：AnnotationsonLaozi)

8.剛?cè)?/ɡāng róu/

GangandRou

人和事物所具有的兩種相反的屬性或德性。主要有三種含義：其一，就自然物或器物而言，“剛”指堅硬，“柔”指柔軟。其二，就個人的品格而言，“剛”指為人剛毅、堅強，“柔”指溫柔、謙遜。其三，就為政、執(zhí)法的風(fēng)格而言，“剛”指嚴厲，“柔”指寬宥?！皠?cè)帷北徽J為是“陰陽”的某種具體表現(xiàn)。“剛”與“柔”之間的對立與調(diào)和是促成事物運動變化的根本原因。在具體事物或行事中，二者應(yīng)達到某種平衡，“剛”與“柔”過度都是不好的、危險的。

Two opposing properties or qualities that objects and human beings possess. The term has three different meanings. First，when describing natural or manmade objects，gang(剛) means hard androu(柔) means soft. Second，when describing human qualities，gangmeans strong and determined，whileroumeans gentle and modest. Third，when describing a style of governance or law enforcement，gangmeans strict androumeans lenient.Gangandrouare one of the manifestations ofyinandyang. Their mutual opposition and accommodation are the basic causes of change，and they must achieve a certain balance within any object or action. Too much of either is inappropriate and dangerous.

引例Citations：

是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。(《周易·說卦》)

(所以確立天的法則為陰與陽，確立地的法則為柔與剛，確立人世的法則為仁與義。)

The laws governing the ways of heaven areyinandyang，those governing the ways of the earth arerouandgang，and those governing the ways of human society are benevolence and righteousness. (TheBookofChanges)

剛?cè)嵯嗤?，變在其中矣?《周易·系辭下》)

(剛與柔相互推移轉(zhuǎn)換，變化就在其中了。)

Change occurs whengangandrouinteract. (TheBookofChanges)

9.神韻 /shén yùn/

Elegant Subtlety

指文學(xué)藝術(shù)作品中清遠淡雅的意蘊和韻味。原本是對人物的風(fēng)度神情的評價，魏晉時人認為人格之美在于內(nèi)在精神氣韻，不同于漢代人推重外形。后來這一概念進入書畫理論，指作品內(nèi)在的精神韻味。明代人從書畫理論引入詩歌理論，使神韻成為對詩歌風(fēng)格的要求，清代王士禎是“神韻說”的發(fā)揚光大者，他特意編選了《唐詩神韻集》，借編選理想的詩歌闡發(fā)自己的審美趣味，又在詩歌理論著作中大力倡導(dǎo)，構(gòu)建起獨具特色的詩歌藝術(shù)審美體系，從而使“神韻說”得以完善定型，最終成為清代詩學(xué)的一大流派。

This term refers to the subtle elegance of literary and artistic works. It was originally used to depict a person’s mien and manner. During the Wei and Jin dynasties，the propriety inherent in a person was valued，whereas during the previous Han Dynasty，a person’s external appearance was stressed. Later on，this concept was incorporated into the theory of calligraphy and painting to refer to the elegant subtlety of a work. In the Ming Dynasty，the concept was extended to the theory of poetry，and elegant subtlety became a requirement for composing poetry. Later，Wang Shizhen of the Qing Dynasty further developed the theory of elegant subtlety. In compilingTheElegantSubtletyoftheTangPoetry，he elaborated on his aesthetic views. In his writings on poetry theory，Wang Shizhen championed these views and created his own unique poetical aesthetics，enriching the theory of elegant subtlety，and making it a major school of the Qing-dynasty poetics.

引例Citations：

詩之佳，拂拂如風(fēng)，洋洋如水，一往神韻，行乎其間。(陸時雍編《古詩鏡·詩鏡總論》)

(好詩如同拂面的清風(fēng)，如同流過的浩大河水，仿佛有種神韻行進在詩的字里行間。)

Just as gentle breeze touching one’s face and the river flowing past，a good poem has elegant subtlety permeating its lines. (Lu Shiyong：AComprehensiveDigestofGoodAncientPoems)

予嘗觀唐末五代詩人之作，卑下嵬瑣，不復(fù)自振，非惟無開元、元和作者豪放之格，至神韻興象之妙以視陳隋之季，蓋百不及一焉。(王士禎《梅氏詩略序》)

(我曾經(jīng)讀唐末五代時的詩人作品，格調(diào)卑下猥瑣，氣勢不振，非但沒有開元、元和年間詩作的豪放風(fēng)格，在神韻、興象的絕妙方面，甚至連陳、隋衰微時期的詩作的百分之一都比不上。)

I have read the works by poets of the late Tang Dynasty and the Five Dynasties and found their poetry mean-spirited，trivial，and depressed. They were far less bold and daring than those poems written between the Kaiyuan and Yuanhe periods of the Tang Dynasty. Worse still，they did not have the slightest traces of the elegant subtlety and inspiring imagery that were evident in the poetry written in the State of Chen during the Northern Dynasties and in the Sui Dynasty when poetry was already in decline. (Wang Shizhen：Foreword toPoetrybytheMeiFamily)

10.意象 /yì xiànɡ/

Yiandxiang(Imagery)

文學(xué)作品中表達作者主觀情感和獨特意境的典型物象?！耙狻敝缸髡叩乃枷肭楦校弧跋蟆笔峭庠诘木唧w物象，是寄寓了作者思想情感的藝術(shù)形象。在文學(xué)創(chuàng)作中，“意象”多指取自大自然中能夠寄托情思的物象?！耙庀蟆睆娬{(diào)文學(xué)作品的思想內(nèi)容與形象之美的和諧生成，是一種成熟的文藝形態(tài)。

Imagery refers to a typical image in literary works，which embodies the author’s subjective feelings and unique artistic conceptions.Yi(意) literally means an author’s feelings and thoughts，andxiang(象) refers to the image of a material object in the external world，an artistic image reflecting the author’s thoughts and feelings. In literary creation，imagery often refers to those images in nature with which an author’s feelings and thoughts are associated. Emphasizing the harmonious relationship between beauty in both form and content，it is a mature state of literary creation.

引例Citations：

窺意象而運斤。(劉勰《文心雕龍·神思》)

(探尋心中的意象而構(gòu)思運筆。)

An author explores the imagery in his mind，conceives a work，and writes it down. (Liu Xie：TheLiteraryMindandtheCarvingofDragons)

意象欲出，造化已奇。(司空圖《二十四詩品·縝密》)

(詩歌的意象渾欲浮現(xiàn)，大自然是這般奇妙。)

What a wonderful state of nature it is when the imagery of a poem is about to emerge! (Sikong Tu：Twenty-FourStylesofPoetry)

11.學(xué) /xué/

Learn

學(xué)習(xí)，儒家認為它是成就道德生命的一種修養(yǎng)和教化方式。一般意義上的“學(xué)”主要指對知識的理解和掌握，而儒家所言之“學(xué)”則更多指向道德品性的養(yǎng)成。個人通過后天對經(jīng)典和禮法的學(xué)習(xí)以及對圣賢的效法，不斷培養(yǎng)、完善自身的德性，以成就理想的人格。道家則反對“學(xué)”，如老子主張“絕學(xué)無憂”，認為“學(xué)”會帶來內(nèi)心不必要的憂慮，乃至破壞人的自然狀態(tài)。

To Confucianism，learning is the way to cultivate oneself to achieve moral integrity. The usual meaning of the term is to acquire knowledge and understanding，but for Confucianism it focuses more on the cultivation of moral and ethical qualities to achieve personal growth. Through learning classics and rites，and following the practices of sages，a person is able to cultivate and improve his moral standards and thus become a person of ideal qualities. Daoists，on the other hand，are against learning，and Laozi said that“fine-sounding arguments” only cause unnecessary worries，and can disrupt a person’s natural state of mind.

引例Citations：

學(xué)而時習(xí)之，不亦說乎？ (《論語·學(xué)而》)

(學(xué)習(xí)并按一定的時間實習(xí)所學(xué)的內(nèi)容，不也是愉快的嗎？)

Isn’t it a pleasure to learn and apply from time to time what one has learned? (TheAnalects)

君子博學(xué)而日參省乎己，則知明而行無過矣。(《荀子·勸學(xué)》)

(君子廣博地學(xué)習(xí)并且每日檢查反省自己，那么他就會智慧明達而行為沒有過錯了。)

A man of virtue learns extensively，reflects upon and examines himself every day；he thus becomes wise and knowledgeable，and conducts himself properly. (Xunzi)

12.思 /sī/

Reflecting / Thinking

心所具有的思考與辨別的能力。儒家認為“思”是人心所獨有的重要功能。心能“思”，因此可以不像耳目之官一樣被外物牽引或遮蔽。人只有通過心之“思”，才能發(fā)現(xiàn)內(nèi)在于心的道德品性的根基，并由此通達于“天道”，從而確立人之所以為人的本質(zhì)。如果缺少“思”的工夫，人將喪失其主體性與獨立性。

The term means the ability to reflect and evaluate. Confucian scholars considered this a unique quality of the human mind. By reflecting，a person will keep himself from being led astray or getting confused by what he sees or hears. Through reflecting，a person will discover the foundation of morality. This leads to understanding natural laws，and eventually，the essence of being human. Without reflecting，human will lose his individual consciousness and independence.

引例Citations：

學(xué)而不思則罔，思而不學(xué)則殆。(《論語·為政》)

(只“學(xué)”而不“思”，則會迷?；鑱y；只“思”而不“學(xué)”，則會疑惑危殆。)

Learning without reflecting leads to confusion；reflecting without learning leads to danger. (TheAnalects)

耳目之官不思，而蔽于物，物交物則引之而已矣。心之官則思。思則得之，不思則不得也。此天之所與我者，先立乎其大者，則其小者不能奪也。(《孟子·告子上》)

(耳目這類器官不能“思”，因此為外物所蒙蔽，與外物接觸便被牽引而去。心這一器官能“思”，“思”則有所得，不“思”則不能得。這是天賦予我的，先確立心作為大者的官能，如此則不會被耳目之官的欲望遮蔽。)

The eyes and ears cannot think，so they can be deceived or misled by external things. But the mind can think and reflect. Through reflection，cognition can be achieved，whereas without reflection nothing can be accomplished. This is the gift Heaven bestows on us. One should first establish the primacy of the mind，and then eyes and ears will not be misled. (Mencius)

13.詩言志 /shī yán zhì/

Poetry Expresses Aspirations

詩歌表達作者內(nèi)心的志向?！爸尽敝冈姼枳髌分兴磉_的作者的內(nèi)心志向、思想，兼及情感因素?！霸娧灾尽弊钕纫娪谌寮医?jīng)典《尚書·堯典》，是中國詩論的“開山綱領(lǐng)”(朱自清語)，經(jīng)過歷代詩論家的演繹，其蘊涵不斷得以豐富，并由此確立了中國文論關(guān)于文學(xué)特征的基本觀念。

A poem expresses aspirations in one’s heart.Zhi(志) here means the author’s aspirations，emotions，and thoughts. The concept of “poetry expressing aspirations，” first seen in the Confucian classicTheBookofHistory，was hailed by Zhu Ziqing as the “manifesto” of Chinese poetry. Enriched by poetry critics through the generations，it was later established as a basic concept in Chinese literary criticism.

引例Citations：

詩言志，歌永言。(《尚書·堯典》)

(詩是表達內(nèi)心志向的，歌是用語言來吟唱的。)

Poems express aspirations deep in one’s heart，whereas songs are verses for chanting. (TheBookofHistory)

詩者，志之所之也，在心為志，發(fā)言為詩。(《詩大序》)

(詩是內(nèi)心志向所生成的，在心中為志，形成言語就是詩。)

Poems come from aspirations. An aspiration in heart is an aspiration；an aspiration in words is a poem. (Preface toTheBookofSongs)

14.詩緣情 /shī yuán qínɡ/

Poetry Springs from Emotions

詩歌緣于詩人內(nèi)心的情感。西晉陸機《文賦》提出，詩人情動于心，而后才有詩歌創(chuàng)作?！霸娋壡椤闭f與“詩言志”說互為補充，強調(diào)文學(xué)的抒情性與審美特征，表現(xiàn)出魏晉時代文學(xué)觀念的變遷。因此，“詩緣情”也成為中國古代關(guān)于詩歌與文學(xué)本質(zhì)看法的另一代表觀點。

Poems originate from the poet’s heart-felt feelings. Lu Ji of the Western Jin Dynasty said inTheArtofWritingthat a poet must have a surge of feeling deep in his heart before he could create a poem. This view，complementing the concept of “poetry expressing aspirations，” stresses the lyrical and aesthetic nature of literary works and echoes the evolution of literary tastes during the Wei and Jin dynasties. “Poetry springing from emotions” represents another viewpoint on the nature of poetry and literature in ancient China.

引例Citations：

詩緣情而綺靡。(陸機《文賦》)

(詩歌源于情感因而形式華麗好看。)

Poetry，springing from emotions，reads beautifully in its form of expression.(Lu Ji：TheArtofWriting)

人稟七情，應(yīng)物斯感，感物吟志，莫非自然。(劉勰《文心雕龍·明詩》)

(人稟受了各種情感，受外物刺激而心有所感，心有所感而吟詠情志，所有的詩歌都出于自然情感。)

Everyone has diverse feelings，and he expresses his feelings and aspirations in a poetical way when he is stimulated by the external world and his heart is touched. All poems come from natural emotions.(Liu Xie：TheLiteraryMindandtheCarvingofDragons)

15.自強不息 /zì qiáng bú xī/

Striving Continuously to Strengthen Oneself

自己努力向上，強大自己，永不懈怠停息。古人認為，天體出于自身的本性而運行，剛健有力，周而復(fù)始，一往無前永不停息。君子取法于“天”，也應(yīng)發(fā)揮自己的能動性、主動性，勤勉不懈，奮發(fā)進取。這是中國人參照天體運行狀態(tài)樹立的執(zhí)政理念和自身理想。它和“厚德載物”一起構(gòu)成了中華民族精神的基本品格。

The term means that one should strive continuously to strengthen himself. Ancient Chinese believed that heavenly bodies move in accordance with their own nature in a vigorous and forever forward-going cycle. A man of virtue，who follows the law of heaven，should be fully motivated and work diligently to strengthen himself. This is the Chinese view on governance andself development，established with reference to the movement of heavenly bodies. Together with the notion that a true gentleman has ample virtue and carries all things，it constitutes the fundamental trait of the Chinese nation.

引例Citations：

天行健，君子以自強不息。(《周易·彖上》)

(天的運行剛健有力，一往無前，君子的處世，應(yīng)像天一樣，自己努力向上，永不停息。)

Just as heaven keeps moving forward vigorously，a man of virtue should strive continuously to strengthen himself. (TheBookofChanges)

自人君公卿至于庶人，不自強而功成者，天下未之有也。(《淮南子·修務(wù)訓(xùn)》)

(自帝王公卿到普通百姓，不奮發(fā)進取就能建立功業(yè)的，普天之下沒有這樣的事情。)

Neither monarchs，ministers，nor commoners have ever achieved great accomplishments in the world without first striving to strengthen themselves. (Huainanzi)

外有敵國，則其計先自強。自強者人畏我，我不畏人。(《宋史·董槐傳》)

(外有敵對的國家，那我們首先要謀求使自己強大。如果自己強大了，敵國就會畏懼我們，我們就不會畏懼他們。)

Facing hostile countries，we must first of all strive to become strong. If we have strengthened ourselves，enemy states will fear us and we will not fear them. (TheHistoryoftheSongDynasty)

16.厚德載物 /hòu dé zǎi wù/

Have Ample Virtue and Carry All Things

以寬厚的德性承載天下萬物。多指以寬厚之德包容萬物或他人。古人認為，大地的形勢和特質(zhì)是寬厚和順的，它承載萬物，使萬物各遂其生。君子取法于“地”，要像大地一樣，以博大寬厚的道德容納萬物和他人，包含了對自身道德修養(yǎng)及人與自然、社會和諧一體的追求。這是中國人參照大地山川狀貌和特質(zhì)樹立的治國理政和為人處事的理念和理想。它和“自強不息”一起構(gòu)成了中華民族精神的基本品格。

This term means that one should be broad-minded and care for all things and people. Ancient Chinese believed that with its topography and other natural features being generous and peaceful，the earth sustained all things in the world，allowing them to grow and develop in keeping with their own nature. Men of virtue model themselves on the earth，and just like the earth，care for all things and fellow human beings with open heart and virtue. This embodies the pursuit of moral cultivation and harmony among people and between people and nature. It represents the Chinese views and ideals on governance and human relationship，which were inspired by the formation and features of mountains and rivers in China. Together with the notion of constantly exerting oneself for self-improvement，it forms the fundamental character of the Chinese nation.

引例Citations：

地勢坤，君子以厚德載物。(《周易·彖上》)

(大地的氣勢厚實和順，君子應(yīng)以寬厚美德容載天下萬物。)

Just like the earth，which is generous and peaceful，a man of virtue should have ample virtue and accommodate all things. (TheBookofChanges)

地勢之順，以地德之厚也。厚，故萬物皆載焉。君子以之法地德之厚，而民物皆在所載矣。(陳夢雷《周易淺述》卷一)

(大地的形勢是和順的，因為大地具有寬厚的品德。因其寬厚，所以能承載萬物。君子效法大地的寬厚品德，百姓、萬物就都能被包容了。)

The peaceful nature of the earth is due to its virtue of generosity. Thus，it can accommodate and provide for all things. By modeling himself on the earth，a man of virtue should care for all people and all things. (Chen Menglei：ASimpleAccountofTheBookofChanges)

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