中华思想文化术语(连载九)

1.心

Heart / Mind

“心”是人之情感、认识和价值的基础，生命的主宰。与耳、目、鼻、口等被动地感知外物不同，“心”具有思考的能力，可以辨别和整理感官所获得的材料，进行知识和道德判断。孟子认为“心”包含恻隐、辞让、羞恶、是非等四端，道德实践的核心就是保存并扩充人固有的善心。道家则认为虚静是心的根本状态，如静止之水，由此可以把握天地万物的本原。

The heart，a vital organ of life，underpins one’s emotions，awareness，and value judgments. Different from the ears，eyes，nose，and mouth，which sense the outer world in a passive way，the heart is capable of thinking and performing intellectual and moral evaluations on the basis of analyzing and sorting out what these organs have sensed. Mencius believed that the heart consists of four aspects：compassion，deference，sense of shame or detestation，and conscience. Preserving and expanding one’s good heart is the central aim in practicing moral teachings. According to Daoism，a serene and uncluttered heart is the highest state for a human being，much like a peaceful pool of still water. Such calmness is the way in which the heart can capture the essence of all things in the world.

引例 Citations：

◎耳目之官不思，而蔽于物。物交物，则引之而已矣。心之官则思，思则得之，不思则不得也。(《孟子·告子上》)

(耳目等器官不能思考，因而被外物的表象遮蔽。耳目与外物相接触，就会被其引向歧途。“心”这个器官能够思考，思考便能有所得，不思考便无所得。)

The sensory organs like ears and eyes cannot think. Therefore，they tend to be overwhelmed by the representation of external objects，and be led astray by those objects when coming into contact with them. The heart，however，is an organ capable of thinking. Thinking yields insight，while lack of it will get one nowhere. (Mencius)

◎心者，一身之主宰。(《朱子语类》卷五)

(心是人身体的主宰。)

Heart is the dominant organ of one’s body. (ClassifiedConversationsofMasterZhuXi)

2.性

Xing(Nature)

古人所讨论的“性”，主要指“人性”。“性”的概念包含两个要点：其一，是事物天生所具有的属性，非后天人为；其二，是某类事物普遍具有的属性，非某些个体所特有。据此而言，“人性”观念也有两种不同的含义：其一，指人天生所具有的普遍属性，包括身体上的各种生命特征及欲望、知觉等；其二，指人天生所具有的人之所以为人的本质属性，亦即人区别于禽兽的道德本性。历代学者对人性善恶的问题有着许多不同的看法，或性善，或性恶，或性无善恶，或性有善有不善，或有性善有性不善。

Xing(性) mainly referred to human nature in ancient times. The concept ofxinghas two essential points. First，it refers to the inherent nature of all things，not as a result of nurture. Second，it refers to the common nature of certain kind of things，not the nature of individual things of that kind. Similarly，human nature，too，has two meanings. First，it refers to inherent attributes all people share，including physical features，desires，and consciousness. Second，it is the essential and distinct attribute that distinguishes people from birds and beasts，in other words，human’s moral nature. Scholars throughout history held varied views over the question whether human nature was good or evil. Some believed it was good. Some thought it was evil. Some held that it was neither good nor evil. Some held that human nature could be both good and evil in the same person. Some thought that human nature was good in some people，but evil in others.

引例 Citations：

◎食、色，性也。(《孟子·告子上》)

(对饮食和美色的追求是人的本性。)

To love food and good looks is but human nature. (Mencius)

◎性即理也。(《二程遗书》卷二十二上)

(性就是理。)

Human nature is in line with the principles of heaven. (WritingsoftheChengBrothers)

3.四书

Four Books

《论语》《孟子》《大学》《中庸》等四部儒家经典的合称。《大学》《中庸》原是《礼记》中的两篇，在唐代以前，并没有引起人们的特别重视。随着唐宋以来儒学的复兴，《大学》《中庸》经过唐代韩愈、李翱的表彰，宋代二程、朱熹的推崇，被赋予了新的意义，其地位逐渐提升，与《论语》《孟子》并列，合称“四书”。朱熹所著《四书章句集注》确立了“四书”的经典地位。“四书”成为宋明理学家创建、阐发自身思想的重要素材，对后世儒学的发展产生了深远影响。

This term refers collectively to the four Confucian classics：TheAnalects，Mencius，TheGreatLearning，andTheDoctrineoftheMean.TheGreatLearningandTheDoctrineoftheMeanoriginally were two sections ofTheBookofRites，but before the Tang Dynasty，they did not attract much attention. Following the revival of Confucianism which began in the Tang and Song dynasties，through the advocacy of Han Yu and Li Ao of the Tang Dynasty，the Cheng brothers (Cheng Hao and Cheng Yi) and Zhu Xi of the Song Dynasty，TheGreatLearningandTheDoctrineoftheMeanwere given new meaning. Their standing was gradually elevated，and they were regarded just as important asTheAnalectsandMencius. The four were then collectively known as the Four Books.CommentariesontheFourBooks，written by Zhu Xi，established the dominant position of the Four Books，which formed the foundation for the neo-Confucian scholars of the Song and Ming dynasties. The Four Books became the source from which the neo-Confucian scholars drew inspiration to further their learning，and thus exerted profound influence on the development of Confucianism.

引例 Citation：

◎如《大学》《中庸》《语》《孟》四书，道理粲然。(《朱子语类》卷十四)

(如《大学》《中庸》《论语》《孟子》四部经典，其中的道理明白易懂。)

The principles in the Four Books，i.e.，TheGreatLearning，TheDoctrineoftheMean，TheAnalects，andMencius，are illuminating and easy to follow. (ClassifiedConversationsofMasterZhuXi)

4.五经

Five Classics

《诗》《书》《礼》《易》《春秋》等五部儒家经典的合称。先秦时期有“六经”之说，指《诗》《书》《礼》《乐》《易》《春秋》，因《乐》已亡佚(一说无文字)，故汉代多称“五经”。从汉武帝立“五经博士”起，“五经”之学成为中国学术、文化和思想的根本。从内容上来说，“五经”各有所偏重，如《诗》言志、《书》言事等，因其不同而互补，故构成一个整体。历代儒者通过对文本的不断解释，为这些经典赋予了丰富的意义。“五经”之学包括中国传统文化对于世界秩序与价值的根本理解，是道的集中体现。

The term refers to the five Confucian classics：TheBookofSongs，TheBookofHistory，TheBookofRites，TheBookofChanges，andTheSpringandAutumnAnnals. In the pre-Qin period，the term “Six Classics” was used，referring toTheBookofSongs，TheBookofHistory，TheBookofRites，TheBookofMusic，TheBookofChanges，andTheSpringandAutumnAnnals.TheBookofMusicdid not exist in written form，hence people often used the term “Five Classics” during the Han Dynasty. After Emperor Wu of the Han Dynasty established the title of “Academician of the Five Classics，” study of these works became the foundation of Chinese learning，culture，and thought. In terms of content，the Five Classics each has its own focus；for instance，TheBookofSongsdeals with aspirations，andTheBookofHistorychronicles events. Different in focus but complementing each other，they form an integral collection of classics. Throughout history，Confucian scholars added significant meaning to these classics with their interpretations of the original texts. The Five Classics comprise traditional Chinese culture’s fundamental understanding of world order and values，epitomizing the concept ofDao.

引例 Citation：

◎“五经”何谓？谓《易》《尚书》《诗》《礼》《春秋》也。(《白虎通义·五经》)

(“五经”是什么？是《易》《尚书》《诗》《礼》《春秋》等五部典籍。)

Which are the Five Classics? They are：TheBookofSongs，TheBookofHistory，TheBookofRites，TheBookofChanges，andTheSpringandAutumnAnnals. (DebatesoftheWhiteTigerHall)

5.中华

Zhonghua

“中华”是“中国”与“华夏”复合的简称。“华”同“花”，喻指文化灿烂。华夏的先民建国于黄河中下游，自认为居天下之中央，且又文化发达，所以称“中华”。随着华夏族为主体的多民族国家的不断扩张，凡所统辖之地，皆称中华。在近现代历史中，“中华”成为指称中国、中国人及中国文化的一种符号。

This term is an abbreviation of the compound word formed byZhongguo(中国) andHuaxia(华夏). Here，hua(华) also means “flower” or “flowery，” which was used as an analogy for a splendid culture. The ancestors of theHuaxiapeople established their state in the middle and lower reaches of the Yellow River，which they thought was the center (zhong) of the world and which had a flourishing culture (hua)，so the state was calledZhonghua. This multi-ethnic state，with theHuaxiapeople as the predominant group of its population，later began its territorial expansions，and the places where it extended to became part ofZhonghua. In modern times，Zhonghuabecame a term denoting China，the Chinese people，and its culture.

引例 Citation：

◎中华者，中国也。亲被王教，自属中国，衣冠威仪，习俗孝悌，居身礼义，故谓之中华。(《唐律名例疏议释义》)

(中华即中国。自身接受了王道教化，自然就属于中国了，穿衣戴帽有威仪，风俗讲究孝悌，立身处世追求礼义，所以称之为中华。)

Zhonghuarefers to China. Under the wise rule of the sage king，all his subjects belong to China. They are dressed in a dignified manner，practice filial piety，love and respect the elderly，and follow moral norms in personal and social conduct.This is the country calledZhonghua. (CommentaryandExplanationonWell-KnownLawCasesoftheTangDynasty)

6.四海

Four Seas

全国各地或世界各地。古人认为中国的疆域四面环海，各依方位称“东海”“南海”“西海”和“北海”，合称“四海”。它蕴含着远古中国人关于中国和世界的地理图景：“九州”居“天下”之中，“天下”由“九州”及其周边“四海”组成，中国是“海内”，外国则是“海外”。在古人那里，“四海”大多统指天下，并不确指某个海域，有时用来指陆地四周的海，有时又指“四海”所环绕的陆地。

Four Seas refer to the territory of China or the entire world.The ancient Chinese believed that China was a land surrounded by Four Seas—the East，West，North，and South seas.The term suggests what the ancient Chinese conceived to be the map of China and the world：Ninezhou(regions) were located at the center oftianxia(all under heaven).Tianxiaconsisted of ninezhouand its surrounding Four Seas.China was within the Four Seas，while foreign lands were outside the Four Seas.In ancient China，Four Seas referred to all under heaven in most cases，and did not denote a specific body of water.Therefore，the term was used sometimes to mean the seas surrounding the land，and sometimes to specify the land surrounded by the Four Seas.

引例 Citation：

◎君子敬而无失，与人恭而有礼，四海之内皆兄弟也。(《论语·颜渊》)

(君子做事态度认真而不出差错，待人谦恭而合乎礼仪，那么天下所有的人都是他的兄弟。)

A man of virtue always does things conscientiously without making any mistakes and treats people respectfully and appropriately. Then all within the Four Seas will be his brothers. (TheAnalects)

7.兴象

Xingxiang(Inspiring Imagery)

文学作品中能够生发深远意旨和审美情境的物象，是创作者主观情感与客观景象完美融合而产生的一种艺术境界。“兴”指作者偶然生发的创作冲动，“象”则是指作者在作品中所借助的外在的具体物象。“兴象”是唐代诗论家殷璠在《河岳英灵集序》中用来品评盛唐诗人作品的用语，后来演变成诗歌评论的“兴象观”，用以衡量作品境界的高下。

Inspiring imagery is an artistic achievement of profound literary significance and with great aesthetic taste，obtained through the perfect blending of an author’s feelings with an objective situation or scenery.Xing(兴) is an impromptu inspiration of the author，andxiang(象) a material object he borrows from the external world in his writing. Tang-dynasty poetry critic Yin Fan first used the term “inspiring imagery” in his “Preface to A Collection of Poems by Distinguished Poets” in commenting on the works of poets in the golden period of the Tang Dynasty. It later became a standard for assessing the merit of a poetic work.

引例 Citations：

◎既多兴象，复备风骨。(殷璠《河岳英灵集序》)

(诗人的作品既有许多兴象，又具备了风骨之美。)

These poets’ works feature both inspiring imagery，as well asfenggu(class and integrity). (Yin Fan：Preface toACollectionofPoemsbyDistinguishedPoets)

◎作诗大要不过二端：体格声调、兴象风神而已。(胡应麟《诗薮》)

(作诗大体上有两个方面：体制与声律，兴象与气韵。)

Poetry has two basic aspects：one includes form，rhythm，and rhyme；the other includes imagery and charm. (Hu Yinglin：AnIn-DepthExplorationofPoetry)

8.性灵

Xingling(Inner Self)

本指相对于客观外物的人的心灵世界，包括性情、才智两个方面。南北朝时期，“性灵”成为文学创作与文学批评术语，主要指与社会伦理、政治教化与传统创作观念相对的个体的精神才智与性情气质，强调文艺应该发自并表现人的性灵。明清时期，随着个性伸张与思想解放，袁宏道、袁枚等著名文士用“性灵”倡导文学应该直抒胸臆，表现内心真实的思想情感、兴趣见解，强调创作中的精神个性和艺术个性，反对宋明理学、传统创作观念以及复古思潮对于人性与文学的束缚，并因此成为文学创作上的一个重要流派。

The term refers to an individual’s inner mind vis-à-vis the outside world，which consists of two aspects，namely，temperament and talent. During the Southern and Northern Dynasties，xingling(inner self ) became widely used in literary writing and criticism. It refers to the combination of a writer’s temperament and talent，other than his social ethics，political beliefs，and literary traditions；and it stresses that literature is inspired by traits of individuality and should give expression to them. During the Ming and Qing dynasties，along with the trend of giving free rein to individuality and shaking off intellectual straitjacket，renowned scholars such as Yuan Hongdao and Yuan Mei advocated giving full expression to one’s inner self，namely，one’s thoughts，sentiment，emotion and views. They underscored the role of intellectual and artistic individuality in literary creation as opposed to the rigid School of Principle of the earlier Song and Ming dynasties，literary dogma and blind belief in classicism which constrained people from expressing human nature and inhabited literary creativity. TheXinglingSchool thus became an important school in literary creation.

引例 Citations：

◎惟人参之，性灵所钟，是谓三才。为五行之秀，实天地之心。心生而言立，言立而文明，自然之道也。(刘勰《文心雕龙·原道》)

(只有人身上钟聚了性情才智，可以与天地并称为“三才”。人是天地万物中最杰出的种类，实际是天地的核心与灵魂。心灵活动产生语言，语言表达出来就形成文章，这是自然规律。)

Temperament and talent are found only in man，constituting his inner self. One of the three essential forms of existence along with heaven and earth，man stands out among all species and is the essence and soul of the world. In the natural course of events，the need to express man’s inner self leads to the emergence of language，which in turn gives rise to literary creation. (Liu Xie：TheLiteraryMindandtheCarvingofDragons)

◎(吾弟小修所作之诗)大都独抒性灵，不拘格套，非从自己胸臆流出，不肯下笔。(袁宏道《叙小修诗》)

(吾弟小修所作之诗大都抒发自己独到的性情，不拘泥于古人的固定模式与套路，如果不是出自本心，绝不肯下笔。)

Most of my brother Xiaoxiu’s poems express his inner self，without being constrained by the rigid patterns and structures of ancient literary writings. He would not commit to paper anything not flowing naturally from his inner world.(Yuan Hongdao：Preface toXiaoxiu’sPoetry)

◎自三百篇至今日，凡诗之传者，都是性灵，不关堆垛。(袁枚《随园诗话》卷五)

(从《诗经》到今日，凡是能够广泛流传的诗歌，都是因为表达了自己的性灵，与堆砌辞藻和典故没有关系。)

Ever sinceTheBookofSongswas written，all those poems which have remained popular were created to give full expression to the authors’ inner self，instead of being loaded with clichés and classical references. (Yuan Mei：SuiyuanPoetry)