中華思想文化術(shù)語(yǔ)(連載八)

中華思想文化術(shù)語(yǔ)(連載八)

1.太極 /tàijí/

Taiji(The Supreme Ultimate)

“太極”有三種不同的含義：其一，指世界的本原。但古人對(duì)“太極”的世界本原之義又有不同理解：或以“太極”為混沌未分的“氣”或“元?dú)狻?；或以之為世界的普遍法則，即“道”或“理”；或以之為“無(wú)”。其二，占筮術(shù)語(yǔ)。指奇(—)偶(- -)兩畫(huà)尚未推演確定或蓍草混一未分的狀態(tài)，是卦象的根源。其三，指空間的最高極限。

Taiji(the supreme ultimate) has three different meanings. First，it refers to the origin of the world. The ancient Chinese saw it either asqi(vital force)oryuanqi(primordial vital force) that permeates the chaotic world，or as a universal principle，i.e.Daoorli(理)，or aswu(無(wú)). Second，it is used as a term of divination，referring to the initial state before divinatory numbers，the odd number one (written as —) and the even number two (written as - -)，are applied or before the yarrow stems are divided. Divination is conducted on the basis oftaiji. Third，it stands for the highest point or boundary of space.

引例Citations：

◎易始于太極，太極分而為二，故生天地。(《易緯·乾鑿度》)

(易起始于太極，太極一分為二，因此生成了天地。)

Changes evolve fromtaiji，which gives rise to two primal forces ofyinandyang. They in turn give birth to heaven and earth. (AnAlternativeExplanationofTheBookofChanges)

◎總天地萬(wàn)物之理，便是太極。(《朱子語(yǔ)類(lèi)》卷九十四)

(總合天地萬(wàn)物的理，便是太極。)

Taijiis the overriding law of all things，as well as heaven and earth. (ClassifiedConversationsofMasterZhuXi)

2.五行 /wǔxínɡ/

Wuxinɡ

“五行”有三種不同的含義：其一，指五種最基本的事物或構(gòu)成萬(wàn)物的五種元素?！渡袝?shū)·洪范》最早明確了“五行”的內(nèi)容，即金、木、水、火、土。五種事物或元素有其各自的屬性，彼此間存在相生相克的關(guān)系。其二，五行進(jìn)一步被抽象為理解萬(wàn)物和世界的基本框架，萬(wàn)物都可以納入五行的范疇之中，并因此被賦予不同的性質(zhì)。其三，指五種道德行為。荀子曾指責(zé)子思、孟子“按往舊造說(shuō)，謂之五行”，從郭店楚墓竹簡(jiǎn)及馬王堆漢墓帛書(shū)相關(guān)文字內(nèi)容來(lái)看，該“五行”指仁、義、禮、智、圣。

There are three meanings to the term. 1) The five fundamental things or elements that make up all things.TheBookofHistorywas the first to define the five elements：metal，wood，water，fire，and earth. Each of these has its own properties and they interact in a generative or destructive relationship. 2) On a more abstract level，the term refers to the basic framework to understand the world. All things can be included in the realm ofwuxing(五行) and their properties are explained or understood accordingly. 3) It refers to five kinds of moral behavior. Xunzi once criticized Zisi and Mencius for “creatingwuxingon the basis of old theories.” Ancient bamboo slips unearthed from a grave at Guodian dating back to the State of Chu as well as inscribed silk texts from the Mawangdui Tomb of the Western Han Dynasty，all describe thiswuxingas benevolence，righteousness，li(禮)，wisdom，and the character of a sage.

引例Citations：

◎天有三辰，地有五行。(《左傳·昭公三十二年》)

(天有日月星三辰，地有金木水火土五行。)

In heaven there are the sun，moon，and stars，while on earth there are the five elements：metal，wood，water，fire，and earth. (Zuo’sCommentaryonTheSpringandAutumnAnnals)

◎天地之氣，合而為一，分為陰陽(yáng)，判為四時(shí)，列為五行。(董仲舒《春秋繁露·五行相生》)

(天地之氣，聚合而為一，區(qū)別而為陰陽(yáng)，分判為春夏秋冬四時(shí)，排列為金木水火土五行。)

Theqiof heaven and that of earth merge into one；it evolves intoyinandyang，the four seasons，and the five elements of metal，wood，water，fire，and earth.(Dong Zhongshu：LuxuriantGemsofTheSpringandAutumnAnnals)

3.太學(xué) /tàixué/

Imperial Academy

由朝廷創(chuàng)辦的設(shè)于京師的最高學(xué)府和最高教育行政機(jī)構(gòu)。西周時(shí)期即有“太學(xué)”之名，但真正創(chuàng)設(shè)是在漢武帝時(shí)期(公元前124 年)。太學(xué)的教授稱(chēng)“博士”，由精通儒家經(jīng)典、有豐富教學(xué)經(jīng)驗(yàn)、德才兼?zhèn)涞闹麑W(xué)者擔(dān)任；學(xué)生稱(chēng)“博士弟子”“太學(xué)生”等，最多時(shí)達(dá)萬(wàn)人。其后至明清，中央政府一般在京師設(shè)立太學(xué)，或設(shè)與太學(xué)相同職能的教育機(jī)構(gòu)，名稱(chēng)不一，具體制度也有變化。作為官立的中央最高學(xué)府，它和地方教育機(jī)構(gòu)、私人教育組織一起構(gòu)成了中國(guó)古代完備的教育體系。它對(duì)于傳播儒家經(jīng)典和以儒家為主的主流價(jià)值觀(guān)起到重要作用。

The imperial academy was the highest educational institution and educational administrative department in feudal China. The term first appeared in the Western Zhou Dynasty，but the first imperial academy was not officially established until 124 BC during the reign of Emperor Wu of the Han Dynasty. Teachers of the imperial academy were called “grand academicians” (literarily “scholars of broad learning”). They were well versed in Confucian classics，had rich teaching experience，and possessed both moral integrity and professional competence. Their students were called “students of the imperial academy” or “students of the grand academicians.” At its peak the imperial academy had 10，000 students. The central governments of all subsequent dynasties，including the Ming and Qing，had an imperial academy or a similar institution of education，usually located in the capital. It had different names and systems in different dynasties. The imperial academy，the top institution of learning run by the central government，along with local institutions of education and private schools，formed a complete education system in ancient China. They were significant in disseminating the Confucian classics and ancient China’s mainstream values with Confucianism as its main school of thought.

引例Citation：

◎臣愿陛下興太學(xué)，置明師，以養(yǎng)天下之士。(《漢書(shū)·董仲舒?zhèn)鳌?

(我希望陛下興辦太學(xué)，安排精通經(jīng)書(shū)的老師，來(lái)培養(yǎng)天下的讀書(shū)人。)

May I propose Your Majesty establish an imperial academy where teachers well versed in the Confucian classics can train students from all over the country. (TheHistoryoftheHanDynasty)

4.體性 /tǐxìnɡ/

Style and Temperament

作品風(fēng)格與作者個(gè)性的統(tǒng)一與結(jié)合。是關(guān)于文學(xué)風(fēng)格的重要術(shù)語(yǔ)?！绑w”指文章風(fēng)格，“性”指作者個(gè)性因素。源出于劉勰《文心雕龍·體性》，該文分析了作者個(gè)性特點(diǎn)與文章風(fēng)格有著內(nèi)在的關(guān)聯(lián)，文如其人。這啟發(fā)了后人從作者個(gè)性著眼去分析文學(xué)作品不同的風(fēng)格類(lèi)型，奠定了中國(guó)古代文學(xué)風(fēng)格論的基本思想。

This is an important term about literary style that stresses the unity and integration of the styles of writings with the temperaments of their authors. The term originated from Liu Xie’sTheLiteraryMindandtheCarvingofDragons. One chapter of the book discusses how the styles of writings are related to the temperaments of the writers，and argues that the writings truly reflect the temperaments of their authors. This has encouraged later generations to analyze different styles of literary works based on the authors’ temperaments and became a basic line of thought on ancient Chinese literary style.

引例Citations：

◎夫情動(dòng)而言形，理發(fā)而文見(jiàn)。蓋沿隱以至顯，因內(nèi)而符外者也。然才有庸俊，氣有剛?cè)?，學(xué)有淺深，習(xí)有雅鄭；并情性所鑠，陶染所凝，是以筆區(qū)云譎，文苑波詭者矣。(劉勰《文心雕龍·體性》)

(情感激發(fā)而形成語(yǔ)言，道理表達(dá)便體現(xiàn)為文章。也就是將隱藏在內(nèi)心的情和理逐漸彰顯、由內(nèi)至外的過(guò)程。不過(guò)人的才華有平凡和杰出之分，氣稟有陽(yáng)剛與陰柔之別，學(xué)識(shí)有淺深之異，習(xí)性有雅正和鄙俗之差。這些都是由人的先天情性所造就，并受后天的熏陶積聚而成，所以他們的創(chuàng)作奇譎如風(fēng)云變幻，文章詭秘似海濤翻轉(zhuǎn)。)

When emotions stir，they take the form of language. When ideas emerge，they are expressed in writings. Thus the obscure becomes manifest and the internal feelings pour into the open. However，talent may be mediocre or outstanding，temperament masculine or feminine，learning deep or shallow，upbringing refined or vulgar. All this results from differences in nature and nurture. Hence the unusual cloud-like variations in the realm of writing and the mysterious wave-like undulations in the garden of literature. (Liu Xie：TheLiteraryMindandtheCarvingofDragons)

◎故性格清徹者音調(diào)自然宣暢，性格舒徐者音調(diào)自然疏緩，曠達(dá)者自然浩蕩，雄邁者自然壯烈，沉郁者自然悲酸，古怪者自然奇絕。有是格，便有是調(diào)，皆情性自然之謂也。莫不有情，莫不有性，而可以一律求之哉？(李贄《讀律膚說(shuō)》)

(所以那些性情開(kāi)朗透明的人所作詩(shī)的音律自然直接流暢，性情遲緩的人所作詩(shī)的音律自然疏朗寬緩，性情曠達(dá)的人所作詩(shī)的音律自然磊落浩蕩，性情雄奇豪邁的人所作詩(shī)的音律自然強(qiáng)勁壯烈，性情沉郁的人所作詩(shī)的音律自然悲涼酸楚，性情古怪的人所作詩(shī)的音律自然不同尋常。有什么性情，便有什么音律，這都是個(gè)性氣質(zhì)所自然決定的。人人莫不有情感，莫不有個(gè)性，怎么可以用一個(gè)音律標(biāo)準(zhǔn)去要求所有的詩(shī)歌呢？)

So it is natural that those with an open and easy-going temperament create poems with tonal rhythms that are direct，smooth，and easy to understand；those with a slow temperament write in relaxed tonal rhythms；those with a broad mind，magnificent and uninhibited；those with a heroic character，powerful and gallant；those with a depressed personality，sad and miserable；those with a weird temperament，out of the ordinary. Temperament decides the tonal rhythms of an author’s writings. People have their own emotions and personalities. How can all the poems be judged by the same standard for tonal rhythms? (Li Zhi：MyUnderstandingofPoeticGenre)

5.體用 /tǐyònɡ/

TiandYong

“體用”有三種不同含義：其一，形體、實(shí)體為“體”，形體、實(shí)體的功能、作用為“用”。其二，事物的本體為“體”，本體的顯現(xiàn)、運(yùn)用為“用”。其三，行事、行為的根本原則為“體”，根本原則的具體施用為“用”。在“體用”對(duì)待的關(guān)系中，“體”是基礎(chǔ)，“用”是依賴(lài)于“體”的。

Ti(體) andyong(用) can be understood in three different ways：1) a physicalthing and its functions or roles；2) the ontological existence of a thing and itsexpression and application；and 3) the fundamental code of conduct，and itsobservance. In anyti-yongrelationship，tiprovides the basis on whichyongdepends.

引例Citations：

◎天者定體之名，乾者體用之稱(chēng)。(《周易·乾》孔穎達(dá)正義)

(“天”是確定實(shí)體的名稱(chēng)，“乾”是表現(xiàn)實(shí)體之功用的名稱(chēng)。)

Tian(天) means heaven in the physical sense，whileqian(乾) means its functions and significance. (Kong Yingda：CorrectMeaningofTheBookofChanges)

◎至微者理也，至著者象也。體用一源，顯微無(wú)間。(程頤《程氏易傳》)

(最隱微的是理，最顯著的是象。作為本體的理和作為現(xiàn)象的象出自同一來(lái)源，顯著與隱微之間沒(méi)有差別。)

What is most subtle isli(理)，while what is most conspicuous isxiang(象).Lias the ontological existence andxiangas its manifestation are of the same origin；there is no difference between them. (Cheng Yi：ChengYi’sCommentaryonTheBookofChanges)

6.天下 /tiānxià/

Tianxia(All Under Heaven)

古多指天子統(tǒng)治范圍的全部土地及統(tǒng)治權(quán)。古人認(rèn)為，大夫的統(tǒng)治范圍是“家”，諸侯的統(tǒng)治范圍是“國(guó)”，天子的統(tǒng)治范圍是“天下”。“天下”字面義是“普天之下”，實(shí)質(zhì)指天子統(tǒng)治或名義之下的“家國(guó)”統(tǒng)合體所覆蓋的全部疆域，并包括天下所有的人及國(guó)家的統(tǒng)治權(quán)。后演變指全民族或全世界。

This term referred mainly to all the land under the name of the Son of Heaven and the right to rule on such land. The ancient Chinese held that the rule of senior officials was over their enfeoffed land，and that of dukes and princes was over feudal states. The rule of the Son of Heaven was over all the land. Literally，tianxia(天下) means “all under heaven.” It actually refers to all the territory embracing the enfeoffed land and feudal states under the rule or in the name of the Son of Heaven，as well as all the subjects and the right to rule. The term has later evolved to refer to the whole nation or the whole world.

引例Citations：

◎溥天之下，莫非王土；率土之濱，莫非王臣。(《詩(shī)經(jīng)·小雅·北山》)

(普天之下，無(wú)一不是天子的土地；四海之內(nèi)，無(wú)一不是天子的臣民。)

All land under heaven falls within the domain of the Son of Heaven；all those on this land are his subjects. (TheBookofSongs)

◎寡助之至，親戚畔之；多助之至，天下順之。(《孟子·公孫丑下》)

(擁護(hù)的人特別少，連親戚都叛離他；擁護(hù)的人特別多，天下所有的人都?xì)w順?biāo)?

With little popular support，even his relatives will betray and desert him；but with massive popular support，everyone under heaven will pledge allegiance to him. (Mencius)

◎天下興忘，匹夫有責(zé)。(梁?jiǎn)⒊讹嫳椅募肪砣巴炊ㄗ镅浴比?

(天下的興盛與衰亡，[關(guān)乎到每一個(gè)人，因此]人人都有責(zé)任。)

The rise and fall of a nation is the concern of every citizen. (Liang Qichao：CollectionsofIceDrinkingStudy)

7.王 /wánɡ/

King

本為夏、商、周三代天子的稱(chēng)號(hào)，春秋以后周天子一統(tǒng)天下的局面遭到破壞，至戰(zhàn)國(guó)時(shí)期列國(guó)君主皆可稱(chēng)王。秦漢以后，“王”一般是皇帝對(duì)自己直系男性親屬的最高封爵。在儒家特別是孔孟的政治哲學(xué)論述中，“王”一方面代表上天的旨意，具有至高無(wú)上的權(quán)力；另一方面又被賦予了極強(qiáng)的道德特質(zhì)和政治理想。儒家認(rèn)為，用仁義治理或統(tǒng)一天下、以道德手段使天下人都來(lái)歸順叫做“王(wànɡ)”，依靠仁義道德形成天下一統(tǒng)的政治局面叫做“王道”。

King was originally the title for the“Son of Heaven，” namely，the country’s supreme ruler in the Xia，Shang and Zhou dynasties. From the Spring and Autumn Period onward，the power of the Zhou court gradually weakened and the kingdom disintegrated. By the time of the Warring States Period，any monarch could call himself a king. Up to the Qin and Han dynasties，king became the highest title granted by the emperor to a male member of the imperial family. In the political philosophical discourse of Confucianism，especially in the works of Confucius and Mencius，a king represents heaven’s will and therefore ought to have supreme，unchallengeable power；at the same time，he is imbued with a high moral attribute and political ideals. According to Confucianism，to be a king is to unify or govern the country with benevolence and righteousness，or to win over people by morally justified means. Likewise，the pursuit of the kingly way means using benevolent and righteous means to govern the country.

引例Citation：

◎天下歸之之謂王，天下去之之謂亡。(《荀子·正論》)

(天下人歸順?biāo)涂梢苑Q(chēng)王；天下人拋棄他，就只會(huì)滅亡。)

He to whom the people swear allegiance can rule as a king；he perishes when the people desert him. (Xunzi)

8.王道 /wánɡdào/

Kingly Way (Benevolent Governance)

儒家提倡的以仁義治理天下、以德服人的政治主張(與“霸道”相對(duì))。上古賢明帝王多以仁德治國(guó)，至戰(zhàn)國(guó)時(shí)代孟子將其提升為政治理念，提出國(guó)君應(yīng)當(dāng)以仁義治國(guó)，在處理國(guó)與國(guó)之間的關(guān)系時(shí)要以德服人，這樣才能得到民眾擁護(hù)，統(tǒng)一天下。它是中華民族崇尚“文明”、反對(duì)武力和暴政的具體體現(xiàn)。

Confucianism advocates the political principle of governing the country through benevolence and winning people’s support through virtue as opposed tobadao(霸道)—the despotic way. Enlightened kings and emperors of ancient times governed the country primarily through benevolence and virtue. In the Warring States Period，Mencius advocated this idea as a political concept：Only by governing the state with benevolence and righteousness，and by handling state-to-state relations on the basis of virtue，can a ruler win popular support and subsequently unify the country. The kingly way or benevolent governance epitomizes the Chinese people’s respect for “civilization” and their opposition to the use of force and tyranny.

引例Citations：

◎無(wú)偏無(wú)黨，王道蕩蕩。(《尚書(shū)·洪范》)

(公正而不偏向任何一方，圣王之道寬廣無(wú)邊。)

By upholding justice without any partiality or bias，the kingly way is inclusive and boundless. (TheBookofHistory)

9.文明 /wénmínɡ/

Wenming(Civilization)

指社會(huì)文治教化彰明昌盛的狀態(tài)?！拔摹敝浮叭宋摹保付Y樂(lè)教化以及與此相關(guān)的有差等又有調(diào)和的社會(huì)秩序；“明”即光明、昌明、通達(dá)之義。中華民族崇文而不尚武，自古便將文治教化的彰明昌盛作為自己的最高理想和追求，并以此作為評(píng)判異國(guó)他域政治是否清明的最重要標(biāo)準(zhǔn)。

This term refers to a thriving，prosperous，and perceptibly refined society in which people behave in a cultured fashion.Wen(文) refers to the arts and humanities，including social norms，music education，moral cultivation，and a social order that is hierarchical yet harmonious.Ming(明) means bright，prosperous，and highly civilized. The Chinese nation has always preferredwentowu(武，force). This is the loftiest ideal pursued by the Chinese nation since ancient times. It was also the criterion by which to judge whether the governance of a nation was well conducted.

引例Citation：

◎文明之世，銷(xiāo)鋒鑄鏑。(焦贛《易林·節(jié)之頤》)

(文明時(shí)代，銷(xiāo)毀兵器，停止戰(zhàn)爭(zhēng)。)

In a civilized society weapons are destroyed and war ceases. (Jiao Gong：AnnotationsonTheBookofChanges)

10.文氣 /wénqì/

Wenqi

作品中所表現(xiàn)出的作者的精神氣質(zhì)與個(gè)性特點(diǎn)。是作家的內(nèi)在精神氣質(zhì)與作品外在的行文氣勢(shì)相融合的產(chǎn)物?！皻狻痹笜?gòu)成天地萬(wàn)物始初的基本元素，用在文論中，既指作家的精神氣質(zhì)，也指這種精神氣質(zhì)在作品中的具體表現(xiàn)。人稟天地之氣而形成不同的個(gè)性氣質(zhì)，表現(xiàn)在文學(xué)創(chuàng)作中，便形成不同的文氣，呈現(xiàn)出獨(dú)特風(fēng)格特點(diǎn)及氣勢(shì)強(qiáng)弱、節(jié)奏頓挫等。

Wenqi(文氣) is the personality an author demonstrates in his works，and is a fusion of his innate temperament and the vitality seen in his works. Originally，qi(氣)referred to the basic element in the initial birth and formation of all things，as well as heaven and earth. In literary criticism，it refers to an author’s distinctive individuality and its manifestation in his writings. Humans are believed to develop different characters and traits endowed by theqiof heaven and earth. Reflected in literary creation，such different characters and traits naturally find expression in distinctive styles and varying degrees of vigor as well as rhythm and cadence.

引例Citations：

◎文以氣為主，氣之清濁有體，不可力強(qiáng)而致。(曹丕《典論·論文》)

(文章由作家的“氣”為主導(dǎo)，氣有清氣、濁氣兩種形態(tài)[ 決定人的氣質(zhì)優(yōu)劣與材質(zhì)高下]，不是強(qiáng)行可以獲得的。)

Literary writing is governed byqi. Either clear or murky，qidetermines the temperament of a writer，refined or vulgar，and his talent，high or low.Qicannot be acquired. (Cao Pi：OnLiteraryClassics)

◎氣盛則言之短長(zhǎng)與聲之高下者皆宜。(韓愈《答李翊書(shū)》)

(作者的內(nèi)心氣勢(shì)很強(qiáng)，那么句子長(zhǎng)短搭配和音調(diào)的抑揚(yáng)頓挫自然都會(huì)恰當(dāng)。)

If a writer has a strong inner flow ofqi，the length of his sentences will be well-balanced，and his choice of tone and cadence will just be right. (Han Yu：ALetterofResponsetoLiYi)

歐陽(yáng)友權(quán)，中南大學(xué)中國(guó)文化產(chǎn)業(yè)品牌研究中心主任、首席專(zhuān)家，主要研究文化產(chǎn)業(yè)發(fā)展。

選自“中華思想文化術(shù)語(yǔ)”系列圖書(shū)(外語(yǔ)教學(xué)與研究出版社出版)