中華思想文化術(shù)語(yǔ)(連載十六)

1. 象/xiànɡ

Xiang(Semblance)

可見而不具有形體的物象或圖形?！跋蟆贝笾掳姆N不同的含義:其一，指“道”的某種顯現(xiàn)形態(tài)。老子將“道”描述為“無物之象”，也稱為“大象”。其二，指事物的某種顯現(xiàn)形態(tài)。“象”的具體化或固定化程度要低于有形之物。常指“天象”，即日月星辰的運(yùn)行、風(fēng)雷云雨的施降?！疤煜蟆迸c“地形”相對(duì)。其三，指人的氣象，即人的精神、意志在言行、姿態(tài)上的顯現(xiàn)。其四，指象征或模擬天地萬物的圖形。古人創(chuàng)造了多種“象”的系統(tǒng)，并通過對(duì)“象”的觀察與解釋，來闡發(fā)自然與社會(huì)的運(yùn)行變化及其法則。其中《周易》的卦象系統(tǒng)影響最為廣遠(yuǎn)。

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。繩繩不可名，復(fù)歸于無物。是謂無狀之狀，無物之象，是謂惚恍。(《老子·十四章》)

(道在上而不明晰，在下也不晦暗。綿綿不絕而不能名狀，返回到無物的狀態(tài)。這可稱作沒有形狀的形狀；不成物體的形象，稱為“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，變化見矣。(《周易·系辭上》)

(在天空顯現(xiàn)為象，在大地顯現(xiàn)為形，在天地的形象之中顯現(xiàn)出了事物的變化。)

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

◎圣人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。(《周易·系辭上》)

(圣人用《周易》卦爻來察見天下萬物的奧妙，從而模擬萬物的形態(tài)，象征事物之所宜，所以稱之為象。)

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. 循名責(zé)實(shí)/xúnmínɡ-zéshí

Hold Actualities According to Its Name

依據(jù)名而衡量其所指之實(shí)?！把?zé)實(shí)”是古人治理國(guó)家的重要手段。在現(xiàn)實(shí)的人倫關(guān)系中，每一個(gè)特定的角色或身份都有其名，名也即規(guī)定了這一角色或身份應(yīng)該具有的性質(zhì)或職責(zé)。對(duì)使用或擁有某一名分的人，需要依據(jù)其名分考核、要求其實(shí)際的言行與名所規(guī)定的性質(zhì)或職責(zé)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:

◎術(shù)者，因任而授官，循名而責(zé)實(shí)，操殺生之柄，課群臣之能者也。(《韓非子·定法》)

(所謂術(shù)，是根據(jù)個(gè)人的能力而授予官職，依照官職名分而要求其履行相應(yīng)的職責(zé)，掌握生殺大權(quán)，考量群臣中能力出眾的人。)

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)

◎循名責(zé)實(shí)，實(shí)之極也；按實(shí)定名，名之極也。(《鄧析子·轉(zhuǎn)辭》)

(依據(jù)名而衡量其所指之實(shí)，是要求實(shí)的標(biāo)準(zhǔn)；依據(jù)實(shí)在的內(nèi)容去確定事物的名號(hào)，是要求名的標(biāo)準(zhǔn)。)

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. 見聞之知/jiànwénzhīzhī

Knowledge from One's Senses

由耳、目等感官與外物接觸而獲得的認(rèn)識(shí)，與“德性之知”相對(duì)。張載最先區(qū)分了“見聞之知”與“德性之知”。宋儒認(rèn)為，人對(duì)生活世界的認(rèn)識(shí)是通過兩種不同方式實(shí)現(xiàn)的。通過目見耳聞所獲得的認(rèn)識(shí)，即是“見聞之知”。“見聞之知”是人的認(rèn)識(shí)所不可缺少的。但“見聞之知”不足以窮盡對(duì)事物的認(rèn)識(shí)，也無法獲得對(duì)世界本體或本原的認(rèn)識(shí)。

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:

◎聞見之知，非德性之知，物交物則知之，非內(nèi)也。(《二程遺書》卷二十五)

(聞見之知，不是德性之知，感官與外物相接觸則獲得了對(duì)外界的認(rèn)知，并非由內(nèi)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. 鄉(xiāng)愿/xiānɡyuàn

Hypocrite

以偽善的方式在鄉(xiāng)里之中博取良好名聲的人?！班l(xiāng)愿”之人只是在某些言行上表面合乎道義，以此博取世人的稱譽(yù)，而實(shí)際上放棄原則和操守，諂媚于人，同流合污。“鄉(xiāng)愿”貌似君子而實(shí)非君子，其言行表現(xiàn)，往往會(huì)混淆人們的道德判斷，構(gòu)成對(duì)社會(huì)道德的極大破壞。

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:“鄉(xiāng)原，德之賊也?！?《論語(yǔ)·陽(yáng)貨》)

(孔子說:“鄉(xiāng)愿，是道德的敗壞者?！?

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

◎閹然媚于世也者，是鄉(xiāng)原也。(《孟子·盡心下》)

(曲意諂媚世人的人，就是鄉(xiāng)愿。)

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

5. 丹青/dānqīnɡ

Painting in Colors

丹和青是中國(guó)古代繪畫常用的兩種顏色，早期中國(guó)畫常用丹砂、青雘(huò)一類礦物顏料“勾線填色”，因而用“丹青”代指繪畫。代表性的丹青作品有西漢馬王堆一號(hào)墓帛畫，北魏、隋唐時(shí)期的敦煌壁畫等。后丹青逐漸為水墨所代替。由于丹青顏色鮮艷絢麗，且不易褪色，古代用丹冊(cè)紀(jì)勛、青史紀(jì)事。史家多以丹青比喻一個(gè)人功勛卓著，永載史冊(cè)，不會(huì)磨滅。

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:

(顧愷之)尤善丹青，圖寫特妙。謝安深重之，以為有蒼生以來未之有也。(《晉書·顧愷之傳》)(顧愷之尤其擅長(zhǎng)繪畫，畫出來的人物奇特精妙。謝安非常器重他，認(rèn)為他是自有人類以來從未有過的杰出畫家。)

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. 內(nèi)美/nèiměi

Inner Beauty

內(nèi)在的美好性情與品德。初見于屈原《離騷》，指先天稟賦的美德，由家族遺傳及早期環(huán)境造就。與之相隨的是“修能”，即初明事理后自覺自主地進(jìn)行品德修養(yǎng)，并培養(yǎng)更多的才能。后來，用這一術(shù)語(yǔ)強(qiáng)調(diào)作者應(yīng)該具有內(nèi)在的美好性情與品德，高尚偉大的人格決定高尚偉大的文學(xué)。

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:

◎紛吾既有此內(nèi)美兮，又重之以修能。(屈原《離騷》)

(我天生擁有這么多美好的品德，又繼續(xù)培養(yǎng)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)

◎文學(xué)之事，于此二者，不可缺一。然詞乃抒情之作，故尤重內(nèi)美。(王國(guó)維《人間詞話刪稿》)

(文學(xué)創(chuàng)作這件事，要求內(nèi)在品質(zhì)和杰出才能兩方面，缺一不可。而詞是抒發(fā)性情的作品，所以尤其注重內(nèi)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. 知恥而后勇/zhī chǐ ér hòu yǒnɡ

Having a Feeling of Shame Gives Rise to Courage.

知道恥辱之后就有了勇氣。源于“知恥近乎勇”(知道恥辱就接近勇敢了)?！爸獝u”就是有羞惡之心(對(duì)自己的過錯(cuò)感到羞恥，對(duì)他人的不善感到憎惡)，孟子將其視為人之為人的基準(zhǔn)或底線之一?！坝隆奔从職?、勇敢。在儒家那里，它和“知”(智慧)、“仁”(仁愛)一起構(gòu)成“三達(dá)德”(三種普世的德行)。將“知恥”和“勇”聯(lián)系起來，意在激勵(lì)人們要勇于面對(duì)自己的不足，奮發(fā)進(jìn)取，為達(dá)到完美境界而努力。它是個(gè)人、企業(yè)、組織、民族、國(guó)家等自尊、自勵(lì)、自強(qiáng)精神的體現(xiàn)。

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，天下之達(dá)德也。(《禮記·中庸》)

(智慧、仁愛、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)

◎好學(xué)近乎知，力行近乎仁，知恥近乎勇。(《禮記·中庸》)

(喜愛學(xué)習(xí)就接近了智，盡力實(shí)行就接近了仁，知道恥辱就接近了勇。)

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.

苛刻殘暴的政令比老虎還要兇猛可怕。語(yǔ)出《禮記·檀弓下》?？鬃勇愤^泰山腳下，有位婦女在墓前痛哭，孔子派子路上前詢問，得知當(dāng)?shù)鼗⒒紘?yán)重，她的三位親人皆被老虎咬死，她卻因這里沒有苛政而不愿離開，故而孔子發(fā)出“苛政猛于虎也”的感嘆。它從反面批評(píng)了苛政對(duì)百姓的禍害，告誡統(tǒng)治者應(yīng)當(dāng)輕徭薄賦、愛惜民眾，體現(xiàn)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:“小識(shí)子之，苛政猛于虎也。”(《禮記·檀弓下》)

(孔子說:“年輕人要記住這件事，苛刻殘暴的政令比老虎還要兇猛可怕呀!”)

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

9. 修辭立誠(chéng)/xiūcí-lìchénɡ

Establish Credibility Through Careful Choice of Words

修撰文辭，確立誠(chéng)信。“修”指修撰、修飾，也有人認(rèn)為指內(nèi)心的修養(yǎng)省察。“辭”指言辭、文辭，是所說的話語(yǔ)；也有人認(rèn)為指文治教化。“立”，建立，確立?！罢\(chéng)”是誠(chéng)信，包含文辭真實(shí)、內(nèi)容信實(shí)、感情誠(chéng)摯、恭敬守信等多重含義。因文字訓(xùn)詁的不同及對(duì)“修辭”“立誠(chéng)”二者關(guān)系的認(rèn)識(shí)不同，對(duì)“修辭立誠(chéng)”的含義主要有兩種理解:其一，整頓禮樂法度，確立誠(chéng)信。意思是治國(guó)者要以誠(chéng)信之心撰寫文辭，將自己的治國(guó)原則和規(guī)范注入其中；通過文辭的表達(dá)、流布，使這種原則和規(guī)范在民眾中得以確立，并內(nèi)化為人們的誠(chéng)信品格。“立誠(chéng)”是“修辭”的出發(fā)點(diǎn)，也是“修辭”的最終歸宿。其二，撰寫文章要表達(dá)作者真實(shí)的思想情感，不可浮文虛飾。儒家認(rèn)為，文辭是傳達(dá)思想感情的，思想感情、道德品質(zhì)的差異，必然最終表現(xiàn)為文章的優(yōu)劣。無論作何解釋，“修辭立誠(chéng)”都反映出中國(guó)人對(duì)于名實(shí)相副、言行一致、表里如一等誠(chéng)實(shí)、誠(chéng)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(辭)refers to what one says，and some interpret it as governance of public affairs and cultivation of good manners.The Chinese phraselicheng(立誠(chéng))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:

◎君子進(jìn)德修業(yè)。忠信，所以進(jìn)德也。修辭立其誠(chéng)，所以居業(yè)也。(《周易·文言》)

(君子要不斷增進(jìn)美德，修成功業(yè)。為人忠實(shí)守信，可以增進(jìn)美德。修撰文辭，確立誠(chéng)信，可以積累功業(yè)。)

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)

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)