中华思想文化术语(连载六)



中华思想文化术语(连载六)

1.八卦 /bāɡuà/

Eight Trigrams

引例 Citations：

古者包牺氏之王天下也，仰则观象于天，俯则观法于地，观鸟兽之文与地之宜，近取诸身，远取诸物，于是始作八卦，以通神明之德，以类万物之情。(《周易·系辞下》)

(古时伏羲氏统治天下，仰头观察天上的物象，俯身观察大地的法则，观察鸟兽的斑纹以及地上适宜生养之物，近处取法于人体自身，远处取法于万物的形象，于是初始创作了“八卦”，以会通事物神妙显明的本质，以区分归类万物的情态。)

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·系辞下》)

(八卦创立分列，万物的象征就在其中了；根据八卦重成六十四卦，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)

圣人有以见天下之动，而观其会通，以行其典礼，系辞焉以断其吉凶，是故谓之爻。(《周易·系辞上》)

(圣人看到天下万物的运动变化，观察其中的会合贯通之处，从而施行制度礼仪，在“爻”下附系文辞以判断吉凶，所以称之为“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”最初用以指称人的社会身份与地位，一般指统治者和贵族男子。但自孔子始，“君子”更多地被赋予了道德的意义，德行出众者被称为“君子”，反之为“小人”。在儒家传统中，“君子”成为一种介乎士和圣贤之间的人格理想，它标志着道德人格的确立。“君子”有志于追寻和实践作为价值理想的“道”，并把“道”而不是权力或利益等视为生命意义的根本。

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：

君子喻于义，小人喻于利。(《论语·里仁》)

(君子知晓并遵循义，小人知晓并追逐利。)

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《论语集注》)

(君子是对道德成就者的称谓。)

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会身份与地位，通常指被统治者或地位低下之人。后世又以人的德行高下来界定“小人”。德行卑下者被称作“小人”(与“君子”相对)，“小人”只关注和追逐个人的权力或利益，为了获取私利不惜违背道义，缺乏对“道”的理解与尊重。

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：

苟安务得，所以为小人。(朱熹《论语集注》)

(苟且偷安务求得利，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.海内 /hǎinèi/

Within the Four Seas

“四海之内”，即古代中国疆域以内。古人认为中国的疆域四周环海，各依方位称“东海”“南海”“西海”和“北海”，合称“四海”。“海内”即指“四海”所环绕的疆土。它隐含着古人以海为界的国土意识，是农耕文明的反映。

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，凌万乘，诎敌国，制海内，子元元，臣诸侯，非兵不可。(《战国策·秦策一》)

(如果想吞并天下，凌驾大国之上，使敌国屈服，控制海内，统治百姓，臣服诸侯，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)

海内存知己，天涯若比邻。(王勃《杜少府之任蜀州》)

(四海之内都会有知己，纵使远隔天涯海角也如近邻一样。)

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”，指古代中国疆域之外、国外，也指边远地区。古人认为中国疆域四周环海，各依方位称“东海”“南海”“西海”和“北海”，合称“四海”，所以称中国以外的地方为海外。其中隐含着古人以海为界的国土意识。它体现出古人以自我中心而又具开放性的空间感，及其对于境外遥远地方的向往。

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。(《诗经·商颂·长发》)

(相土威武勇猛，边远地区的人都对他一齐顺服。)

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

7.有无 /yǒu wú/

YouandWu

“有无”有三种不同含义：其一，指个体事物的不同部分，实有的部分为“有”，空虚的部分为“无”；其二，指个体事物在生成、存在、消亡过程中的不同阶段或状态，既有之后、未消亡之前的状态为“有”，未有之前与既终之后的状态为“无”；其三，有形、有名的具体事物或其总和为“有”，超越一切个体事物的无形、无名的本体或本原为“无”。就第三个意义而言，有些哲学家认为“无”是世界的本体或本原，“有”生于“无”；另一些哲学家则认为“有”才是更根本的，反对“有”生于“无”。在“有无”对待的关系中，“有”与“无”既相互区别，又相互依赖。

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(无) 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：

故有之以为利，无之以为用。(《老子·十一章》)

(所以说事物“有”的部分带给人便利，“无”的部分发挥了事物的作用。)

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，以无为本。(王弼《老子注》)

(“有”之所以肇始存在，以“无”为根本。)

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

8.刚柔 /ɡāng róu/

GangandRou

人和事物所具有的两种相反的属性或德性。主要有三种含义：其一，就自然物或器物而言，“刚”指坚硬，“柔”指柔软。其二，就个人的品格而言，“刚”指为人刚毅、坚强，“柔”指温柔、谦逊。其三，就为政、执法的风格而言，“刚”指严厉，“柔”指宽宥。“刚柔”被认为是“阴阳”的某种具体表现。“刚”与“柔”之间的对立与调和是促成事物运动变化的根本原因。在具体事物或行事中，二者应达到某种平衡，“刚”与“柔”过度都是不好的、危险的。

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(刚) 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：

是以立天之道曰阴与阳，立地之道曰柔与刚，立人之道曰仁与义。(《周易·说卦》)

(所以确立天的法则为阴与阳，确立地的法则为柔与刚，确立人世的法则为仁与义。)

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)

刚柔相推，变在其中矣。(《周易·系辞下》)

(刚与柔相互推移转换，变化就在其中了。)

Change occurs whengangandrouinteract. (TheBookofChanges)

9.神韵 /shén yùn/

Elegant Subtlety

指文学艺术作品中清远淡雅的意蕴和韵味。原本是对人物的风度神情的评价，魏晋时人认为人格之美在于内在精神气韵，不同于汉代人推重外形。后来这一概念进入书画理论，指作品内在的精神韵味。明代人从书画理论引入诗歌理论，使神韵成为对诗歌风格的要求，清代王士祯是“神韵说”的发扬光大者，他特意编选了《唐诗神韵集》，借编选理想的诗歌阐发自己的审美趣味，又在诗歌理论著作中大力倡导，构建起独具特色的诗歌艺术审美体系，从而使“神韵说”得以完善定型，最终成为清代诗学的一大流派。

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：

诗之佳，拂拂如风，洋洋如水，一往神韵，行乎其间。(陆时雍编《古诗镜·诗镜总论》)

(好诗如同拂面的清风，如同流过的浩大河水，仿佛有种神韵行进在诗的字里行间。)

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)

予尝观唐末五代诗人之作，卑下嵬琐，不复自振，非惟无开元、元和作者豪放之格，至神韵兴象之妙以视陈隋之季，盖百不及一焉。(王士祯《梅氏诗略序》)

(我曾经读唐末五代时的诗人作品，格调卑下猥琐，气势不振，非但没有开元、元和年间诗作的豪放风格，在神韵、兴象的绝妙方面，甚至连陈、隋衰微时期的诗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)

文学作品中表达作者主观情感和独特意境的典型物象。“意”指作者的思想情感；“象”是外在的具体物象，是寄寓了作者思想情感的艺术形象。在文学创作中，“意象”多指取自大自然中能够寄托情思的物象。“意象”强调文学作品的思想内容与形象之美的和谐生成，是一种成熟的文艺形态。

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：

窥意象而运斤。(刘勰《文心雕龙·神思》)

(探寻心中的意象而构思运笔。)

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。(司空图《二十四诗品·缜密》)

(诗歌的意象浑欲浮现，大自然是这般奇妙。)

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

11.学 /xué/

Learn

学习，儒家认为它是成就道德生命的一种修养和教化方式。一般意义上的“学”主要指对知识的理解和掌握，而儒家所言之“学”则更多指向道德品性的养成。个人通过后天对经典和礼法的学习以及对圣贤的效法，不断培养、完善自身的德性，以成就理想的人格。道家则反对“学”，如老子主张“绝学无忧”，认为“学”会带来内心不必要的忧虑，乃至破坏人的自然状态。

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：

学而时习之，不亦说乎？ (《论语·学而》)

(学习并按一定的时间实习所学的内容，不也是愉快的吗？)

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

君子博学而日参省乎己，则知明而行无过矣。(《荀子·劝学》)

(君子广博地学习并且每日检查反省自己，那么他就会智慧明达而行为没有过错了。)

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

心所具有的思考与辨别的能力。儒家认为“思”是人心所独有的重要功能。心能“思”，因此可以不像耳目之官一样被外物牵引或遮蔽。人只有通过心之“思”，才能发现内在于心的道德品性的根基，并由此通达于“天道”，从而确立人之所以为人的本质。如果缺少“思”的工夫，人将丧失其主体性与独立性。

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：

学而不思则罔，思而不学则殆。(《论语·为政》)

(只“学”而不“思”，则会迷茫昏乱；只“思”而不“学”，则会疑惑危殆。)

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

耳目之官不思，而蔽于物，物交物则引之而已矣。心之官则思。思则得之，不思则不得也。此天之所与我者，先立乎其大者，则其小者不能夺也。(《孟子·告子上》)

(耳目这类器官不能“思”，因此为外物所蒙蔽，与外物接触便被牵引而去。心这一器官能“思”，“思”则有所得，不“思”则不能得。这是天赋予我的，先确立心作为大者的官能，如此则不会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.诗言志 /shī yán zhì/

Poetry Expresses Aspirations

诗歌表达作者内心的志向。“志”指诗歌作品中所表达的作者的内心志向、思想，兼及情感因素。“诗言志”最先见于儒家经典《尚书·尧典》，是中国诗论的“开山纲领”(朱自清语)，经过历代诗论家的演绎，其蕴涵不断得以丰富，并由此确立了中国文论关于文学特征的基本观念。

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：

诗言志，歌永言。(《尚书·尧典》)

(诗是表达内心志向的，歌是用语言来吟唱的。)

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

诗者，志之所之也，在心为志，发言为诗。(《诗大序》)

(诗是内心志向所生成的，在心中为志，形成言语就是诗。)

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

14.诗缘情 /shī yuán qínɡ/

Poetry Springs from Emotions

诗歌缘于诗人内心的情感。西晋陆机《文赋》提出，诗人情动于心，而后才有诗歌创作。“诗缘情”说与“诗言志”说互为补充，强调文学的抒情性与审美特征，表现出魏晋时代文学观念的变迁。因此，“诗缘情”也成为中国古代关于诗歌与文学本质看法的另一代表观点。

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：

诗缘情而绮靡。(陆机《文赋》)

(诗歌源于情感因而形式华丽好看。)

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

人禀七情，应物斯感，感物吟志，莫非自然。(刘勰《文心雕龙·明诗》)

(人禀受了各种情感，受外物刺激而心有所感，心有所感而吟咏情志，所有的诗歌都出于自然情感。)

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.自强不息 /zì qiáng bú xī/

Striving Continuously to Strengthen Oneself

自己努力向上，强大自己，永不懈怠停息。古人认为，天体出于自身的本性而运行，刚健有力，周而复始，一往无前永不停息。君子取法于“天”，也应发挥自己的能动性、主动性，勤勉不懈，奋发进取。这是中国人参照天体运行状态树立的执政理念和自身理想。它和“厚德载物”一起构成了中华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，君子以自强不息。(《周易·彖上》)

(天的运行刚健有力，一往无前，君子的处世，应像天一样，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，不自强而功成者，天下未之有也。(《淮南子·修务训》)

(自帝王公卿到普通百姓，不奋发进取就能建立功业的，普天之下没有这样的事情。)

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

外有敌国，则其计先自强。自强者人畏我，我不畏人。(《宋史·董槐传》)

(外有敌对的国家，那我们首先要谋求使自己强大。如果自己强大了，敌国就会畏惧我们，我们就不会畏惧他们。)

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.厚德载物 /hòu dé zǎi wù/

Have Ample Virtue and Carry All Things

以宽厚的德性承载天下万物。多指以宽厚之德包容万物或他人。古人认为，大地的形势和特质是宽厚和顺的，它承载万物，使万物各遂其生。君子取法于“地”，要像大地一样，以博大宽厚的道德容纳万物和他人，包含了对自身道德修养及人与自然、社会和谐一体的追求。这是中国人参照大地山川状貌和特质树立的治国理政和为人处事的理念和理想。它和“自强不息”一起构成了中华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：

地势坤，君子以厚德载物。(《周易·彖上》)

(大地的气势厚实和顺，君子应以宽厚美德容载天下万物。)

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

地势之顺，以地德之厚也。厚，故万物皆载焉。君子以之法地德之厚，而民物皆在所载矣。(陈梦雷《周易浅述》卷一)

(大地的形势是和顺的，因为大地具有宽厚的品德。因其宽厚，所以能承载万物。君子效法大地的宽厚品德，百姓、万物就都能被包容了。)

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)

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)