中华思想文化术语(连载三)

中华思想文化术语(连载三)

1．讽谕 /fěngyù/

Subtle Admonition

指文学作品借用一定事例或思想，含蓄婉转地向统治者传达民情民风、批评时政，从而使统治者能够接受讽谏，革除政弊。“讽”是指讽谏、劝诫，要求诗文中的批评语言含蓄婉转，“谕”是晓谕、表明，文章主旨最终要归结为劝鉴、批评。也就是说，它实际包含密不可分的两方面:一是文学的表达方式(“讽”要婉转含蓄)，二是文学的社会功能(“晓谕”统治者)。“讽谕说”由汉代学者解释《诗经》时总结提出，儒家以此倡导文学对朝廷教化和社会民风的干预作用，将其视为文学的特殊使命。唐代诗人白居易大量创作讽谕诗，强化诗歌创作的社会功能，推进了这一文学传统，对后世文学创作影响很大。

The term refers to the use of allegories to convey popular mood and public opinion and make critical comments on state affairs to the ruler in a tactfulmanner in the hope to persuade him to correct wrong policies．Feng(讽)represents making critical but persuasive comments subtly through poetry or prose;yu(谕)means delivering an explicit message．Such literary writing is intended to be both critical and persuasive;and it has two integral aspects，namely，a subtle literary way of expression as required by feng，and its social function of sending explicitmessages to the ruler as required．The theory of subtle admonition was advocated by scholars of the Han Dynasty based on their interpretation of The Book of Songs．Confucian scholars from then on promoted the use of subtle admonition to influence decision-making of the ruler and socialmores in a literary way．Bai Juyi，a poet of the Tang Dynasty，wrote many such poems，further reinforcing the social function of poetry and advancing this literary tradition，which had great impact on literary creation of later generations．

引例Citations:

或以抒下情而通讽谕，或以宣上德而尽忠孝。(班固《两都赋序》)

(有些作品表达臣民的思想感情同时也希望由此将其中的讽喻传达给君王，有些作品则是宣扬君主的恩德同时引导臣民克尽忠孝义务。)

Some literary works use subtle admonition to convey what the subjects think and feel，in the hope that the subtle advice could reach the ruler，whereas other works expound thekindness and benevolence of the ruler so as to guide the populace to fulfilling their duties and obligations．(Ban Gu:Preface to“Essays on Chang'an and Luoyang”)

古之为文者，上以纫王教，系国风;下以存炯戒，通讽谕。(白居易《策林·六八·议文章》)

(古人写文章，往大了说是为了阐明朝廷教化与社会民风的关联;往小了说是保存谏戒、传达讽喻。)

Writings by ancient scholars could be said that at a higher level they aimed at explaining some kind of link between the ideas of the ruling court and popular sentiment in society．At a more practical level，they sent a clearmessage of advice to the rulers through allegories．(Bai Juyi:Collection of Essays in Preparation for the Final Round of the Imperial Exam)

2．赋比兴 /fùbǐxīng/

Narrative，Analogy，and Association

《诗经》创作的三种表现手法。“赋”是铺陈事物直接叙述;“比”是类比;“兴”是先言他物以引出所咏之词，有两层含义，一是即兴感发，二是在感发时借客观景物婉转地表达出某种思想感情。“赋比兴”为汉代儒家所总结和提出，后来演变为中国古代文学创作的基本原则和方法。

These are the threeways of expression employed in The Book of Songs:a narrative is a direct reference to an object or an event，an analogy metaphorically likens one thing to another，and an association is an impromptu expression of a feeling，a mood or a thought，or using an objective thing as metaphor for sensibilities．Confucian scholars of the Han Dynasty summarized and formulated this concept of narrative，analogy，and association，which later became the basic principle and method in classical Chinese literary creation．

引例Citations:

赋、比、兴是《诗》之所用，风、雅、颂是《诗》之成形。(《诗大序》孔颖达正义)

(赋、比、兴是《诗经》创作的三种手法，风、雅、颂是《诗经》体制上的定型。)

In The Book of Songs，narrative，analogy，and association are three techniques in its creation，whereas ballads，court hymns，and eulogies represent three established styles of the poems．(Kong Yingda:Correct Meaning of“Preface to The Book of Songs”)

赋者，敷陈其事而直言之者也;比者，以彼物比此物也;兴者，先言他物以引起所咏之词也。(朱熹《诗集传》)

(赋，是铺陈事物而直接叙述;比，就是以他事物比喻此事物;兴，就是先说他物然后再引出所吟咏的事物。)

A narrative is a direct description of an object，an event or a relationship．An analogy metaphorically likens one thing to another．An association employs a metaphor as a lead-in for the real subject of a poem．(Zhu Xi:Studies on The Book of Songs)

3．格调 /gédiào/

Form and Melody

指诗歌的体制声调，包括思想旨趣和声律形式两方面，涉及诗歌批评的品位与境界。“格”指诗歌的体制合乎规范;“调”指诗歌的声调韵律。唐宋时期的一些诗论家倡导格调，意在确立诗歌的雅正标准。明清以后的格调说，多强调作品应符合儒家正统思想，这影响了诗人的情感表达与艺术创作。“格调”后来也用到其他文艺领域。

The term refers to the form and metrical patterns，aswell as content，of poetry．It relates to artistic taste and appeal in poetry criticism．Ge(格)refers to the need to satisfy established metrical rules，while diao(调)refers to the need to follow tone and rhyme schemes in poetry．Some poetry critics of the Tang and Song dynasties stressed the importance of form and melody in order to establish a set of elegant and authoritative standards for poetry．Theory on form and melody in the Ming and Qing dynasties often emphasized the importance for poets to abide by Confucian orthodoxy，thus constraining their expression of feelings and artistic creations．The term was later also used in discussions of other forms of art．

引例Citations:

高古者格，宛亮者调。(李梦阳《驳何氏论文书》)

(高雅古朴就是“格”，婉曲清亮就是“调”。)

To be elegantand unaffected is to satisfy the requirements of form;to be tuneful and resonant is to follow the rules ofmelody．(LiMengyang:Arguments Against He Jingming's Views)

白石词以清虚为体，而时有阴冷处，格调最高。(陈廷焯《白雨斋词话》卷二)

(姜夔的词以清新虚空为主要特色，虽然有凄清冷寂的地方，但格调最高。)

Jiang Kui's poems are characterized by ethereal purity．Though tinged with loneliness and sadness at times，they are of high standard and taste．(Chen Tingzhuo:Remarks on Lyrics from White Rain Studio)

4．华夏 /huáxià/

Huaxia

古代居住于中原地区的汉民族先民的自称。最早称“华”“诸华”或“夏”“诸夏”。“华夏”实际表达的是以汉民族为主体的中原先民对其共同的生活、语言、文化特征的一种认同和传承。秦建立以华夏为主体的统一的多民族国家以后，华夏才成为比较稳定的族群。自汉代以后，华夏又有了“汉”这一名称与之并用。后来华夏进一步引申为指中国或汉族。

The forefathers of the Han people living in the Central Plains referred to themselves by this term．Earlier on they called themselves Hua(华)，Zhuhua(诸华)，Xia(夏)or Zhuxia(诸夏)．The term Huaxia(华夏)embodies the common identity of the way of life，language，and culture of the people living in the Central Plains，mainly the Han people，and the inheritance of such identity．The Huaxia people evolved into a fairly stable ethnic group in the Qin Dynasty，which established a unified country ofmany ethnic groupswith Huaxia being the principal group．In the Han Dynasty，the term Han became an alternative name of Huaxia．Later，the term Huaxia was extended to refer to China or the Han people．

引例Citation:

夏，大也。中国有礼义之大，故称夏;有服章之美，谓之华。华夏一也。(《左传·定公十年》孔颖达正义)

(夏的含义是“大”。华夏族的礼仪宏富伟大，所以称为“夏”;华夏族的衣服华美出众，所以称为“华”。“华”与“夏”是同一个意思。)

The Chinese character夏(xia)means big and great．Since the ancient Huaxia people practiced grand and elaborate rituals，they called themselves Xia(great)．Their dresses were resplendent，so they were referred to as Hua(splendid)．Therefore，both Hua and Xia refer to the Han people．(Kong Yingda:Correct Meaning of Zuo's Commentary on The Spring and Autumn Annals)

5．怀远以德 /huái yuǎn yǐdé/

Embrace Distant Peoples by Means of Virtue

指用恩惠、仁德去安抚、怀柔边远地区的部族、民众等。是历代华夏族政权用以处理与其他民族、未纳入直接统治范围的边远部族以及外国关系的一种政治理念，也是“以德服人”思想的重要方面。中国是一个多民族国家，以华夏族为主体的政权，自认为是大国并且文化发达，对于那些远离中华文化的边远部族、民众等，一般不采取武力征服，而是用比较温和、合于儒家“仁德”的手段，达到安抚并使之归顺的目的。

This expression refers to pursuing conciliatory and benevolent policies and offering benefits to tribes and groups in remote areas．It was a political concept adopted by successive governments led mostly by the Han people in their relationswith other ethnic groups，tribes in remote areas not yet directly under their rule，and foreign states．Italso represented an important componentof the theory ofwinning over others by virtue．China was，as it is today，amulti-ethnic country．The Han-led government ruled over a large territory and believed that they had an advanced culture．They usually took a conciliatory approach based on the Confucian concept of benevolence in dealing with the tribes and populations in remote regions，rather than conquering them by force，with the goal of placating them and winning their allegiance．

引例Citation:

管仲言于齐侯曰:臣闻之，招携以礼，怀远以德，德礼不易，无人不怀。(《左传·僖公七年》)

(管仲对齐侯［齐桓公］道:臣听说，招抚尚未归顺的诸侯，用礼;安抚边远地区的部族、民众，用德。不违背德和礼，没有人会不归附。)

Guan Zhong said to the Marquis of Qi，“Ihave heard it said:Win over the disaffected with respect and embrace distant peoples with virtue．With virtue and respect unchanging，there is no one that will not be embraced．”(Zuo's Commentary on The Spring and Autumn Annals)

6．肌理 /jīlǐ/

Reasoning and Structure

本义指肌肉的纹理，引申指事物细密的条理。作为文学术语由清代翁方纲首先提出，兼指义理与文理两方面:义理是诗歌所阐述的道理或事理，主要指合乎儒家的思想和学问;文理是诗歌的条理或脉理，主要指诗歌的结构、格律和各种创作技法。明清以来，性灵派倡导文学抒发个体性情，摒弃教化;神韵派赞美诗歌意境的空灵玄虚。翁方纲反对这两种诗学主张，推崇宋诗的创作原则与方法，强调诗歌在义理上以经义为准绳，以学问为根底;文理上强调精细缜密，形式雅丽、穷形极变但要内容充实。清代乾嘉时期经学和考据之学盛行，肌理派就是在此背景下形成的诗派。翁方纲宣扬诗歌内容和形式的有机联系，推动了学人诗派的发展，但他一味鼓吹以学问考证作诗，受到同时代及后代文艺批评家的批评。

The term originally refers to the texture of muscle，and later by extension it refers to well-organized principles in things．As a literary term，itwas first used by Weng Fanggang，a Qing-dynasty scholar，to refer to two aspects:yili(义理，reasoning)and wenli(文理，structure)．The former is about views or reasoning，primarily concerning Confucian thinking and learning expressed in poetry;whereas the latter represents texture of poetry，especially poetic structures，metrical schemes and rhythms，and other techniques of writing．Scholars of the Xingling School(School of Inner Self)of the Ming and Qing dynasties advocated rejecting dogmatic guidelines and expressing one's emotions and thoughts in literary works，while adherents of the Shenyun School(School of Elegant Subtlety)believed in subtlety and implicitness expressed through poetry．Criticizing both literary trends，Weng promoted the principles and techniques of the Song Dynasty poetry．In terms of yili，he emphasized the need to follow classical Confucian tradition and erudition．In terms of wenli，he advocated exquisite intricacy，attention to details，and graceful structures with a great many variations，as well as the need to convey a substantive message．During the reign of Emperor Qianlong and Emperor Jiaqing of the Qing Dynasty，a boom in the study of Confucian classics and textual research led to the emergence of the Jili School(School of Reasoning and Structure)．Weng advocated integration of form and content in poetry，thus promoting the development of poetry based on classic learning．However，his overemphasis on classic scholarliness in poetry was criticized by scholars of both his age and later generations．

引例Citations:

同之与异，不屑古今，擘肌分理，唯务折衷。(刘勰《文心雕龙·序志》)

(我不介意自己的见解与前人的见解是否相同，也不介意这些见解来自古人还是今人，只是通过对文章的条理和义理进行细致分析，力求找到不偏不倚、最为合理的看法。)

Idon't care ifmy views differ from those of others，nor do I care if the differing views are from ancient scholars ormy contemporaries．What Ido care is analyzing carefully the structure and reasoning ofwritings in order to arrive at a balanced view．(Liu Xie:The Literary Mind and the Carving of Dragons)

义理之理，即文理之理，即肌理之理。(翁方纲《志言集序》)

(诠释儒家经典所追寻的“义理”中的“理”，实质上就是文章的道理和事理，也是文章的脉理和条理。)

Yili in Confucian classics is all about structure and reasoning in writing，i．e．，the texture and proper presentation of writings．(Weng Fanggang:Preface to Collection of My Works)

士生今日，经籍之光盈溢于世宙，为学必以考证为准，为诗必以肌理为准。(翁方纲《志言集序》)

(士人生于这个年代，正值儒学繁荣昌盛，辉映世间，因此，做学问的人必以查考验证为标准，写诗的人必以遵循肌理为标准。)

Today'smen of letters are in an era when Confucian studies are flourishing．It is therefore imperative that scholars base their study on research and verification，and that poets focus on the structure and reasoning of their works．(Weng Fanggang:Preface to Collection of My Works)

7．江山 /jiāngshān/

Rivers and Mountains/Country or State Power

本义指河流和山岭，代指一个国家的政权及其所覆盖的全部疆域(义同“河山”)。这种用法隐含着这样的观念:河流、山岭地形险要，是卫护国家安全、政权稳固的天然屏障;疆域是国家的构成要素。

The term，similar in meaning to heshan(河山)，literarily means rivers and mountains．It is used to refer to the sovereignty of a state and all its territory．The term has these implications:rivers and mountains provide natural barriers that protect the country and its sovereignty;territory is the key feature of a state．

引例Citation:

割据江山，拓土万里。(《三国志·吴书·贺劭传》)

(以武力占据一方，建立政权，开拓大片疆土。)

To seize a region by force，establish a regime there，and extend its territory far and wide．(The History of the Three Kingdoms)

8．教化 /jiàohuà/

Shaping the Mind Through Education

指教育和感化。是中国古代重要的政治理念和治国方法。当政者一般通过行政命令、道德教育、环境影响、通俗读物传播、科举考试等诸种有形和无形的手段的综合运用，将主流价值观潜移默化地向民众普及，使之深入民众的日常活动之中，从而实现政治与风俗的合二为一。

Shaping themind through education was a key concept of the political philosophy and an essentialway of governance in ancient China．Rulers usually used a combination of means，both visible and invisible，to subtly spread their values among people so that these values would be observed in people's daily life，leading to integration of governance and socialmores．Thesemeans include issuing administrative decrees，conducting moral education，creating a favorable environment，disseminating popular literature that promoted ethical values，and selecting officials through imperial examinations．

引例Citation:

故礼之教化也微，其止邪也于未形。(《礼记·经解》)

(所以礼对民众的教育和感化作用是隐微的，它能够将不好的东西消弭于未成形之时。)

Educating and influencing the people through li(礼)has the invisible impact of getting rid of immoral thoughts in the bud．(The Book of Rites)

9．九州 /jiǔzhōu/

Nine Zhou(Regions)

中国的别称。《尚书·禹贡》中将中国划分为九州，分别是冀州、兖州、青州、徐州、扬州、荆州、豫州、梁州、雍州。同时代或稍后的典籍《周礼》《尔雅》《吕氏春秋》等有关“九州”的说法大同小异。“九州”作为行政区划在历史上并未真正实行过，但它反映了春秋末期以来中华先民栖息生活的大致上的地理范围。

This term is an alternative designation for China．According to The Book of History，the country consisted of nine zhou(州)，namely Jizhou，Yanzhou，Qingzhou，Xuzhou，Yangzhou，Jingzhou，Yuzhou，Lian gzhou，and Yongzhou．There are similar references to the nine zhou in classic works of the same or later period，such as The Rituals of Zhou，Er Ya，and Master Lv's Spring and Autumn Annals．The nine zhouwere never adopted as actual administrative divisions of the country，but they did show the general geographical area inhabited by the Chinese people since the late Spring and Autumn Period．

引例Citations:

九州生气恃风雷，万马齐喑究可哀。我劝天公重抖擞，不拘一格降人才。(龚自珍《己亥杂诗》)

(九州生机勃勃靠的是风雷激荡，万马齐喑的局面实在令人悲哀。我奉劝上苍定要重振精神，打破一切清规戒律降生更多人才。)

The vitality of China depends on wind and thunder，unfortunately not a single horse's neighing is heard．Iurge the Lord of Heaven to once again lift his spirits and，breaking all bonds and fetters，send talent of all kinds to the human world．(Gong Zizhen:Miscellaneous PoemsWritten in the Year of 1839)

吾恐中国之祸，不在四海之外，而在九州之内矣。(张之洞《劝学篇·序》)

(我恐怕中国的祸患，不在中国之外，而在中国之内。)

As I see it，the cause of China's disasters lies not overseas but within the country．(Zhang Zhidong: Preface to Encouragement to Learning)

10．科举 /kējǔ/

The Imperial Civil Examination System

通过分科考试选用官吏的制度。隋文帝统一中国后，废除以门第、品级为主的选人制度。隋炀帝大业元年(公元605年)正式开科取士。历代科举，在考试科目、内容、录取规则上均有变化。各科之中，以进士科最难，也最为士人所重。元明以后，考试内容以《四书》《五经》文句命题，答题是写一篇文章，格式为八股文，观点需以《四书集注》等为依据。1905年光绪皇帝下诏废科举。科举制促进了贵族政治向官僚政治的转换，同时兼具教育、选官、考试、社会分层、文化传承等多种功能。它是隋朝以后1300年间中国最主要的“选举”方式，对中国社会发生的影响是极其深广的。

This is the system in which officialswere selected through different levels of examinations．After Emperor Wen of the Sui Dynasty reunified China in 581，he abolished the system of selecting officials on the basis of family background ormoral character．In 605，the first year of the reign of Emperor Yang of the SuiDynasty，the system to select officials through imperial civil examinations was officially established．From then on，examination subjects，content，and recruitment standards varied from dynasty to dynasty．The jinshi，the highest level and themost difficult of imperial civil examinations，was always themost revered by scholars．In the Yuan and Ming dynasties，examination content was based on the Four Books and the Five Classics and had to be answered in the form of the“eight-legged”essay and refer to Commentaries on the Four Books and other classics．In 1905 Emperor Guangxu of the Qing Dynasty issued an edict abolishing the imperial civil examination system．For 1，300 years since the Sui Dynasty，the imperial civil examination system was the main method for selecting officials，which had a broad and profound influence on Chinese society．Ithastened the transformation of aristocracy based politics to bureaucracy-based politics and had multiple functions such as educating people，selecting officials，choosing talent through examinations，social stratification，and carrying forward the traditional culture．

引例Citations:

太宗即位，思振淹滞，谓侍臣曰:“朕欲博求俊彦于场中，非敢望拔十得五，止得一二，亦可为致治之具矣。”(《宋史·选举志一》)

(［宋］太宗即位后，打算给那些有德有才却久遭埋没的人提供机会，对身边的大臣说:“我想通过科举考试广求德才出众的人，并不指望选上十个人就有五个人出众，只要其中有一两个出众的，就可以把科举考试作为实现政治清平的手段了。”)

Soon after Emperor Taizong of the Song Dynasty ascended the throne，hewanted to help people with both moral integrity and professional competence come to prominence，so he said to hisministers，“By recruiting remarkable people through the imperial civil examination system，I do not expect five out of ten of those recruited to excel．If one or two out of ten do，the imperial civil examination system can be used as an effective means to maintain political stability．”(The History of the Song Dynasty)

科举必由学校，而学校起家，可不由科举。(《明史·选举志一》)

(科举必须经由学校，但从学校推举上来的人才，可以不经过科举考试。)

The imperial civil examination system had to be implemented through schools，but those recommended by schools to official positions do not necessarily need to take the imperial civil examinations．(The History of the Ming Dynasty)

11．厉与西施，道通为一 /lài yǔXīshī，dào tōng wéi yī/

A Scabby Person and the Beautiful Lady Xishi Are the Same in the Eyes of Dao．

身长癞疮的人与美丽的西施，从道的角度看都可相通为一。厉，通“癞”，指长有癞疮的人。这是庄子关于审美相对性的著名论述。原意指身长癞疮的人与著名的美女没有区别，因为她们都是“道”的产物及体现。美丑的判断只是人们主观上的感觉而已，而且美丑之间还可相互转化。庄子的这一思想，强调从造物的本原看，美丑都符合道，都具有内在的同一性。这个思想启发后世的文艺评论家从相反相成的维度去看待自然万物与文学创作。

This is a famous statementmade by Zhuangzi on how beauty is relative．Originally itmeant there was no difference between a beauty and an ugly person，because they both came from and reflected Dao．The character厉(lai)meant癞 (lai，covered in scabs)in ancient Chinese．Whether a person is beautiful or ugly is but a subjective perspective in themind of the beholder．Besides，beauty can turn into ugliness，and vice versa．Zhuangzi，from the perspective of the origin of all things，stressed that beauty and ugliness are both in accord with dao and are inherently the same．This idea has encouraged later literary critics to look at all things，including literary works，from the perspective that opposite things complement each other．

引例Citations:

举莛与楹，厉与西施，恢诡谲怪，道通为一。(《庄子·齐物论》)

(细小的草茎与高大的庭柱，身长癞疮的人与美丽的西施，还有各种诡变怪异的事物，从道的角度来说都可相通为一。)

In the light of Dao，a small blade of grass or a tall pillar，someone as ugly as a favus patientor someone as beautiful as Lady Xishi，as well as crafty and strange things，are all the same．(Zhuangzi)

大用外腓，真体内充。(司空图《二十四诗品·雄浑》)

(道表现于各种客观事物，而真实的精神本质却是内蕴其中的。)

Dao manifests in an array of objective things，but its genuine spirit lies within them．(Sikong Tu:

Twenty-Four Styles of Poetry)

12．乐而不淫，哀而不伤 /lèér bùyín，āiér bùshāng/

Express EnjoymentW ithout Indulgence and Express GriefW ithout Excessive Distress

快乐而不放纵，悲哀而不伤身。原是孔子对于《诗经·周南·关雎》中有关青年男女爱情描写的评语，后世儒家将其作为倡导诗歌及其他文学作品中正平和、情理谐和之美的基本规范与评价标准。这一术语与儒家提倡的中庸思想相一致。近现代以来，其思想内涵也因受到时代潮流冲击而不断更新。

This is what Confucius said of the description of love between youngmen and women in the poem entitled “Guan Ju”in“Ballads of Zhounan，”The Book of Songs．Later Confucian scholars regarded this as a basic requirement for poems and other literary works to advocate impartiality，peace ofmind，and harmony between emotion and reason，making it a criterion for evaluating literary works．Its connotation is in accord with zhongyong(the golden mean)of Confucianism．In the more recent history，the connotation of the term has been continuously renewed to keep pace with the times．

引例Citations:

《关雎》乐而不淫，哀而不伤。(《论语·八佾》)

(《关雎》快乐而不放纵，悲哀而不伤身。)

The poem“Guan Ju”expresses enjoyment without indulgence and grief without excessive distress．(The Analects)

《国风》好色而不淫，《小雅》怨诽而不乱。(《史记·屈原贾生列传》)

(《国风》虽然描写爱恋情欲，但是并不放纵;《小雅》虽有怨恨与批评，但是并不煽动祸乱。)

Ballads from the states express passion of love without indulgence．Minor court hymnsmake complaints and criticisms without inciting trouble．(Records of the Historian)

13．利用厚生 /lìyòng-hòushēng/

Make Full Use of Resources to Enrich the People

充分发挥物力的效用，使民众生活富裕。古人认为，良好的政治在于“养民”，让民众生活富足。“利用”讲的是统治者应当节俭而不奢靡浪费，使物尽其用;“厚生”讲的是减轻徭役赋税，使民众生活安宁、富裕、幸福。它是中国近代民生主义、社会主义的思想渊源之一。

The ancient Chinese believed that good governance allowed people to lead a life of plenty．The ruler should be frugal，not extravagant or wasteful．He should make good use of the country'smaterial resources，reduce the corvée and tax burdens on the people so that they could live peaceful，prosperous，and happy lives．This belief was one of the sources of advocation for the people's livelihood and socialist thinking in modern China．

引例Citations:

德惟善政，政在养民……正德、利用、厚生，惟和。(《尚书·大禹谟》)

(帝王的德行要体现为良好的施政，施政要以养育民众为目的……端正德行、物尽其用、使民众富裕，这三项工作要兼顾协调，配合得当。)

A ruler should manifest his virtue in good governance，and the goal of governance is to bring a good life to the people… The ruler should act in an upright and virtuous manner，and ensure that the country's resources are put to good use and that the people live a prosperous life．These three goals complement one another．(The Book of History)

14．良史 /liángshǐ/

Trustworthy Historian/Factual History

好的史家或史书，即能根据史实，客观记载书写，无所隐讳，信而有征。无论是史家，还是史书，判断其好坏的标准都在于记载历史是否客观真实。这是科学史学的首要条件。

This refers to historians or history books that record historical facts in an objective and truthfulway based on evidenceswithout covering up anything．Objectivity is the ultimate criterion for judging historians or history books in historiography．

引例Citations:

然自刘向、扬雄博极群书，皆称迁有良史之材……其文直，其事核，不虚美，不隐恶。(《汉书·司马迁传赞》)

(可是自从刘向、扬雄博览群书之后，都称赞司马迁具备优秀史家的资质……他行文正直合理，叙事翔实正确，不虚假赞美，不掩盖恶行。)

However，after reading a huge number of books，Liu Xiang and Yang Xiong came to view Sima Qian as a great historian…His accounts are straightforward and reasonable，accurate and substantive，and free from false praise;they do not cover up evil deeds．(The Han History)

凡善恶必书，谓之良史。(苏鹗《苏氏演义》卷上)

(无论善恶，都照直记录书写，这就叫好史书。)

A factual history is one which records both good and evil that have happened．(Su E:Textual Studies by Su E)

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)