無 為

Non-action

“中華思想文化術(shù)語”，是濃縮了中華哲學(xué)思想、人文精神、價(jià)值觀念等的以詞或短語形式固化的概念和文化核心詞。它們是中華民族幾千年來對(duì)自然與社會(huì)進(jìn)行探索和理性思索的成果，積淀著中華民族最深沉的歷史智慧。本文選登“中華文化術(shù)語”詮譯和英文翻譯，使中國(guó)人更加理解中國(guó)古代哲學(xué)思想，也使世界更加了解中華思想文化。

“為”的一種狀態(tài)。道家以“有為”與“無為”相對(duì)。所謂“有為”，一般是指統(tǒng)治者把自己的意志強(qiáng)加給他人或世界，不尊重或不順應(yīng)萬物的本性。“無為”的意義與之相反，包含三個(gè)要點(diǎn)：其一，權(quán)力通過自我節(jié)制的方式遏制自己的干涉欲望；其二，順應(yīng)萬物或百姓的本性；其三，發(fā)揮萬物或者百姓的自主性?！盁o為”并不是不作為，而是更智慧的作為方式，通過無為來達(dá)到無不為的結(jié)果。

Wuwei （non-action） refers to a state of action. Daoism contrasts “action” to “nonaction.” “Action” generally means that the rulers impose their will on others or the world without showing any respect for or following the intrinsic（內(nèi)在的）nature of things. “Non-action” is the opposite of “action，”and has three main points： 1） through self-control containing the desire to interfere； 2） following the nature of all things and the people； and 3） bringing into play the initiative of all things and people. “Non-action” does not mean not doing anything， but is a wiser way of doing things. Non-action leads to the result of getting everything done.

引例 Citations：

◎圣人處無為之事，行不言之教。（《老子·二章》）（圣人以無為的方式處理世事，以不言的方式教導(dǎo)百姓。）

Sages deal with things through non-action and teach ordinary people through non-speech. （Laozi）

◎道常無為而無不為。（《老子·三十七章》）

（道總是對(duì)萬物不加干涉而成就萬物。）

Dao always makes all things possible through noninterference with them.

（Laozi）

五行

Wuxing

“五行”有三種不同的含義：其一，指五種最基本的事物或構(gòu)成萬物的五種元素?！渡袝ず榉丁纷钤缑鞔_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物和世界的基本框架，萬物都可以納入到五行的范疇之中，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，謂之五行”，從郭店楚墓竹簡(jiǎn)及馬王堆漢墓帛書相關(guān)文字內(nèi)容來看，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. The Book of History was 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 of wuxing and their properties are explained or understood accordingly. 3） It refers to five kinds of moral behavior. Xunzi once criticized Zisi and Mencius for“creating wuxing on 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（寫著字的）silk texts from the Mawangdui Tomb of the Western Han Dynasty， all describe this wuxing as benevolence， righteousness， li （禮）， wisdom， and the wisdom and 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. （Zuos Commentary on The Spring and Autumn Annals）

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

The qi of heaven and that of earth merge into one； it evolves into yin and yang， the four seasons， and the five elements of metal， wood， water， fire， and earth. （Dong Zhongshu： Luxuriant Gems of The Spring and Autumn Annals）