中华思想文化术语(连载十八)

1.形而上/xínɡ'érshànɡ

What Is Above Form/The Metaphysical

无形或未成形质，一般以此指称有形事物的依据。“形而上”这一术语 出自《周易·系辞上》，与“形而下”相对而言。“形”指形体，“形而上”是指在形体出现之前，也即无形者。此无形者被称为“道”。

The term means what is formless or has no formal substance yet.It generally indicates the basis of physical things.The term “what is above form”comes fromThe Book of Changesand is used as the opposite of“what is under form.” “Form” indicates physical shape.“What is above form” refers to the state before a physical shape emerges，namely，formlessness.That which is formless is called “Dao.”

引例Citation:

◎形而上者谓之道，形而下者谓之器。(《周易·系辞上》)

(未成形质者称为“道”，已成形质者称为“器”。)

What is above form is called“Dao”，and what is under form is called “an object.” (The Book of Changes)

2.形而下/xínɡ'érxià

What Is Under Form/The Physical

有形或已成形质，一般指实际存在的具体事物。“形而下”这一术语出自《周易·系辞上》，与“形而上”相对而言。“形”指形体，“形而下”指在形体出现之后，也即有形者。此有形者被称为“器”。“形而下”的存在以“形而上”为依据。

The term means what has a form or what has a formal substance.It generally indicates existing and concrete things.The term “what is under form”comes fromThe Book of Changes.It is used as the opposite of“what is above form.” “Form” indicates physical shape.“What is under form”refers to the state after a physical shape has emerged，namely，physical existence.That which has a form is called“an object.” What is under form takes what is above form as the basis of its existence.

引例Citation:

◎形而上者谓之道，形而下者谓之器。(《周易·系辞上》)

(未成形质者称为“道”，已成形质者称为“器”。)

What is above form is called “Dao，” and what is under form is called “an object.” (The Book of Changes)

3.讽谕/fěnɡyù

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”是晓喻、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(“晓喻”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 tactful manner 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 explicit messages to the ruler as required.The theory of subtle admonition was advocated by scholars of the Han Dynasty based on their interpretation ofThe Book of Songs.Confucian scholars from then on promoted the use of subtle admonition to influence decision-making of the ruler and social mores 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 the kindness and benevolence of the ruler so as to guide the populace to fulfilling their duties and obligations.(Ban Gu:Preface toEssays 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 courtand popular sentiment in society.At a more practical level，they sent a clear message of advice to the rulers through allegories.(Bai Juyi:Collection of Essays in Preparation for the Final Round of the Imperial Exam)

4.象外之象，景外之景/xiànɡwàizhīxiànɡ，jǐnɡwàizhījǐnɡ

The Image Beyond an Image，the Scene Beyond a Scene

欣赏诗歌的过程中所产生的文本形象之外的第二艺术形象，是读者经联想产生的精神意象。前一个“象”“景”指诗歌作品中直接描写的物象和景象，后一个“象”“景”则是指由此引发读者多方面联想所营造出的新的意象和意境。由道家与《周易》关于“言”(语言)、“意”(思想或意义)、“象”(象征某种深意的具体形象)三者关系的学说发展而来。魏晋至唐代的诗学倡导“象外之象，景外之景”，旨在追求文本之外的精神蕴涵和意象之美。这一术语同时也表现了中华民族的艺术趣味与审美境界。

Readers of poetry create images and scenes in their minds based on what they are reading.These are the readers'imaginations based on what is depicted in the poems.The term comes from Daoist theories about the relationships between discourses，ideas or meanings，and images that symbolize profound meaning inThe Book of Changes.From the Wei，Jin to the Tang Dynasty，poetry critics sought“the image beyond an image，the scene beyond a scene”in order to pursue the spiritual implications and the beauty of images that are beyond textual descriptions.This term gives expression to the artistic and aesthetic tastes and ideals of the Chinese nation.

引例Citations:

◎诗家之景，如蓝田日暖，良玉生烟，可望而不可置于眉睫之前也。象外之象，景外之景，岂容易可谈哉!(司空图《与[汪]极浦书》)

(诗歌所描写的景致，犹如蓝田蕴藏着美玉，玉的烟气在温暖的阳光中若隐若现，可以远远望见，但是不能就近清楚地观察。通过欣赏诗歌景象而产生的之外的景象，岂可容易表达出来呀!)

The imagery of poets is like the sunshine warming Lantian so that fine jades under its ground issue smoke:They can be seen from afar but not observed right before your eyes.The image beyond an image，the scene beyond a scene，are they not simply beyond words!(Sikong Tu:Letter to Wang Jipu)

◎盖诗之所以为诗者，其神在象外，其象在言外，其言在意外。(彭辂《诗集自序》)

(大概诗之所以成为诗，就在于神韵在物象之外，物象在语言之外，语言在意义之外。)

That which makes a poem a poem is a poetic appeal beyond the image，an image beyond the words and words saying things beyond their meaning.(Peng Lu:Preface toCollected Poems of Peng Lu)

5.信言不美，美言不信/xìnyánbùměi，měiyánbùxìn

Trustworthy Words May Not Be Fine-sounding；Fine-sounding Words May Not Be Trustworthy

可信的话并不漂亮，漂亮的话多不可信。老子鉴于当时社会风气与文风的浮华不实，倡导返朴归真与自然平淡的生活方式和文学风格。魏晋时代，文人崇尚自然素朴，反对虚浮华丽的创作风气，出现了像陶渊明这样伟大的诗人，文艺创作也倡导真实自然的思想与风格。自此之后，中国古代文艺以素朴自然为最高的审美境界。

To address the extravagance in social mores and in the style of writing of his time，Laozi advocated simple and natural lifestyles and literary presentations.During the Wei and Jin dynasties，men of letters valued natural and simple literary styles and were opposed to extravagant and superficial styles.This line of thought led to the emergence of great poets like Tao Yuanming，and shaped literary writings to reflect direct thoughts and natural expressions.Subsequently，ancient Chinese literature and art took simplicity and naturalness as the highest aesthetic standards.

引例Citations:

◎信言不美，美言不信。善者不辩，辩者不善。(《老子·八十一章》)

(可信的话并不漂亮，漂亮的话多不可信。善良的人往往不能能言善辩，能言善辩的人往往不善良。)

Trustworthy words may not be fine-sounding；fine-sounding words may not be trustworthy.A kindhearted person may not be an eloquent speaker；a glib person is often not kind.(Laozi)

◎老子疾伪，故称“美言不信”，而五千精妙，则非弃美矣。(刘勰《文心雕龙·情采》)

(老子憎恶虚伪矫饰，所以他认为“漂亮的话多不可信”。但他自己写的《道德经》五千言，思想深刻而文笔优美，可见他并没有摒弃文章之美。)

Laozi detested pretense，so he said，“Flowery rhetoric words may not be trustworthy.” However，the 5，000-wordDao De Jing(another name ofLaozi)he wrote is not only profound in ideas but reads beautifully.That means he was not opposed to writings using fine words.(Liu Xie:The Literary Mind and the Carving of Dragons)

6.协和万邦/xiéhé-wànbānɡ

Coexistence of All in Harmony

指古代有贤德的君主通过实行仁政，将天下诸侯都聚集在自己周围，以实现不同民族的融合和文化上的涵化，形成和谐统一的部落联盟或多民族国家。这一思想是中国文化整体和谐观的重要表现，是中华民族文化精神的核心观念。

The term refers to the exercise of benevolent government by virtuous and wise rulers in ancient China to win the allegiance of all the vassals，so as to achieve an integration and acculturation of different ethnic groups and create a harmonious and unified alliance of tribes or a multi-ethnic state.Harmonious coexistence of all is a key feature of the concept of social harmony in Chinese culture and one of the core values of the Chinese nation.

引例Citation:

◎克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦，黎民于变时雍。(《尚书·尧典》)

([帝尧]能够明扬大德，使自己的氏族亲善。自己的氏族亲善以后，辨明部落百官族姓的等次。百官族姓的等次明晰之后，大大小小的诸侯国才能和谐共融，普通民众也才能变得和睦。)

(Emperor Yao)was able to promote moral values，so that amity prevailed in his clan.He then clarified the hierarchical order of tribal officials.Only when this was done could all vassal states，big and small，prosper in harmony，and the people become friendly with each other.(The Book of History)

7.修齐治平/xiūqízhìpínɡ

Self-cultivation，Family Regulation，State Governance，Bringing Peace to All Under Heaven

“修身”“齐家”“治国”“平天下”的缩写。以个人自身修养为基础逐步向外扩展，先治理好家庭，进而治理好邦国，更进而安抚和治理天下百姓。这是中国古代儒家伦理哲学和政治抱负的一个重要命题，体现了儒家由个人而家而国而天下层层递进的道德政治观。在逐步向外扩展的过程中，个人的德行和修养与不同层面的政治抱负息息相关。

Self-cultivation is the starting point of several steps moving outward.The next step is managing family affairs，followed by governing the state.The final step is moving to provide peace and sound governance to all under heaven.This process is a fundamental theme in Confucian moral philosophy and discourse on politics.It is a gradually expanding process beginning with the individual and emanating outward into serving and benefiting anever-larger whole.In such a process an individual's virtue and self-improvement are inseparable from his political aspirations.

引例Citation:

◎古之欲明明德于天下者，先治其国。欲治其国者，先齐其家。欲齐其家者，先修其身。(《礼记·大学》)

(过去想要让美德在全天下发扬光大的人，先要治理好自己的邦国。想要治理好自己的邦国，先要治理好自己的家[周朝时为封地]。想要治理好自己的家，先要努力提高自身修养。)

The ancients，who wished to promote illustrious virtue under heaven，first had to rule their own states well.Wishing to govern their states well，they first had to manage their fiefdoms well.Wishing to manage their fiefdoms well，they first had to cultivate themselves.(The Book of Rites)

8.和为贵/héwéiɡuì

Harmony Is Most Precious.

以和谐为贵。“和”，和谐、恰当，是在尊重事物差异性、多样性基础上的和谐共存。本指“礼”的作用就是使不同等级的人既保持一定差别又彼此和谐共存，各得其所，各安其位，相得益彰，从而实现全社会的“和而不同”，为儒家处理人际关系的重要伦理原则。后泛指人与人之间、团体与团体之间、国家与国家之间和谐、和睦、和平、融洽的关系状态。它体现了中华民族反对暴力冲突、崇尚和平与和谐的“文”的精神。

Make harmony a top priority.He(和)indicates congruity and appropriateness.It is a state of congenial co-existence on the basis of due respect for differences and diversity.At first，this phrase referred to the role ofli(礼，rites/social norms)which is to keep citizens of distinct social status co-existing in a harmonious way，with everybody having his or her own place and staying there contentedly for mutual benefits，resulting in a“harmonious yet diverse” society.It is an important moral concept of the Confucian school in managing inter-personal relations.The term later evolved to refer in general to harmonious，congenial，peaceful，and agreeable relationships among people，groups，and states.It epitomizes the “civil” nature of the Chinese people，who oppose violent conflicts and aspire for peace and harmony.

引例Citation:

◎有子曰:“礼之用，和为贵。先王之道，斯为美，小大由之。有所不行，知和而和，不以礼节之，亦不可行也。”(《论语·学而》)

(有子说:“礼的应用，以和谐为贵。古代君主的治国方法，可宝贵的地方就在这里，不论大事小事都依照“和”的原则去做。也有行不通的时候，如果仍一味为了和谐而和谐，而不用礼来加以节制，也是不可行的。”)

Youzi said，“Make harmony a top priority in the application of rites.That is a key feature that characterizes governance by sovereign rulers in ancient past.Always act upon the rule of harmony，no matter whether the issue at hand is minor or major.Sometimes，however，this rule may fail to work.If one insists on seeking harmony just for the sake of harmony instead of qualifying it with rites，then there will be no hope to succeed.”(The Analects)

9.虚壹而静/xūyī'érjìnɡ

Open-mindedness，Concentration，and Tranquility

荀子所提出的一种用以把握日用伦常之道的心灵状态。荀子认为，需要通过心的作用才能知“道”。但人心时常处于被遮蔽的状态，只有进入“虚壹而静”的状态才能发挥应有的作用。“虚”是不使已收藏在心中的知识妨碍将要接受的东西。“壹”是使同时兼得的知识类目分明，彼此无碍。“静”是不以虚妄而混乱的知识妨碍正常的心灵活动。

This refers to a state of mind Xunzi proposed as a way to master theDaoof general morality.He believed that one gets to knowDaothrough the action of one's heart and mind.But since the human heart and mind are often closed，they can only function normally when one is open-minded，concentrated，and consequently tranquil.Xu(虚)，or open-mindedness，prevents prior knowledge from hindering the acquisition of new knowledge.Yi(壹)，or concentration，allows one to assimilate knowledge of different categories while keeping them from interfering with each other.Jing(静)，or tranquillity，is to keep the false and confusing knowledge from obstructing one's normal process of contemplation.

引例Citation:

◎人何以知道?曰:心。心何以知?曰:虚壹而静。(《荀子·解蔽》)

(人如何能够知晓道?回答:用心。心如何能够知晓?回答:做到“虚壹而静”。)

How can people learn to knowDao?The answer is to use one's heart and mind.How can the heart and mind know?The answer is to achieve open-mindedness，concentration，and tranquillity.(Xunzi)

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)