1. 知行合一/zhīxínɡ-héyī

Unity of Knowledge and Action

對“知”“行”關(guān)系的一種認(rèn)識。王守仁基于心學(xué)“心外無理”的主張，提出了“知行合一”說。他認(rèn)為，對人倫日用之道的體認(rèn)與踐行不能割裂，二者是一體的兩面。心中有所“知”必然會付諸行動，“行”是“知”的自然運用。若不“行”，便不是真正的“知”。另一方面，“行”也必然會帶來深刻切實的認(rèn)知。若沒有“知”，僅僅是不自覺的或迫不得已的行為，便不能實現(xiàn)端正之“行”。

This is one interpretation of the relationship between “knowledge” and “action.”Based on the concept in philosophy of the mind that“there are no li(理)， or principles， outside the mind，” Wang Shouren made the argument that“there is unity of knowledge and action.” He felt that it was impossible to separate an understanding of the principles underlying human relations in everyday life from the application of these principles，that these were two sides of the same thing.If there was “knowledge” in the mind， it would surely be put into practice，as“action” was the natural use of“knowledge.” If it was not applied， it could not be true“knowledge.” On the other hand， “action” would also bring about deeper knowledge.Without“knowledge，” mere unconscious or forced behavior would not constitute proper“action.”

引例Citations:

◎外心以求理，此知行之所以二也；求理于吾心，此圣門知行合一之教。(《傳習(xí)錄》卷中)

(在心外尋求理，這是將知行分別為兩件事的原因；在心中尋求理，這是圣門“知行合一”的教法。)

Searching for principles outside the mind is the reason why people separate knowledge from action；searching for principles within one's mind is how sages teach about the unity of knowledge and action.(Records of Great Learning)

◎知之真切篤實處，即是行；行之明覺精察處，即是知。知行工夫本不可離，只為后世學(xué)者分作兩截用功，失卻知行本體，故有合一并進(jìn)之說。(《傳習(xí)錄》卷中)

(認(rèn)知達(dá)到真切篤實的境地，便是“行”；踐行達(dá)到明確的自覺和精微的省察，便是“知”?！爸迸c“行”的工夫原本不能割裂，只是因為后世的學(xué)者將二者作為兩件事分別去用功，背離了“知”“行”本來的狀態(tài)，因此有知行合一并進(jìn)之說。)

When knowledge is genuine and substantive， it becomes action； when actions bring about self-awareness and keen perceptions， they become knowledge. “Knowledge” and “action” were indivisible to begin with，and it was only because scholars later treated them as two separate things， contrary to their original nature，that there was a theory of their being united and developing together.(Records of Great Learning)

2. 反求諸己/fǎnqiúzhūjǐ

Introspection

反省自己的言行與內(nèi)心。“反求諸己”是孟子提出的一種道德修養(yǎng)方法。孟子秉承了儒家的主張，認(rèn)為人的德行與功業(yè)的確立，從根本上取決于自身的修養(yǎng)。因此，如果自己的言語行事不能獲得認(rèn)可與贊賞，不應(yīng)歸咎于他人的誤解，而應(yīng)反省自己的言行與內(nèi)心是否符合道德、禮法的要求。

This term refers to self-examination of one's own words， deeds， and inner thoughts.Introspection is a way of moral cultivation put forward by Mencius.Mencius inherited the Confucian belief that one's moral integrity and meritorious deeds are determined by his own ethical cultivation.If his words or deeds fail to gain endorsement or appreciation from others， one should not blame them.On the contrary， one should examine himself to find out if his words and deeds as well as inner thoughts conform to standards of ethics and propriety.

引例Citations:

◎仁者如射，射者正己而后發(fā)，發(fā)而不中，不怨勝己者，反求諸己而已矣。(《孟子?公孫丑上》)

(仁者就好比射箭的人一樣，射箭的人要首先端正自己的姿勢然后發(fā)箭，發(fā)箭沒有射中目標(biāo)，不埋怨成績超過自己的人，而是反躬自省而已。)

A benevolent person is like an archer.The archer should first take the correct position before shooting the arrow.If he misses the target， instead of blaming others who have done better， he should conduct selfexamination to find out the cause.(Mencius)

◎愛人不親，反其仁；治人不治，反其智；禮人不敬，反其敬。行有不得者，皆反求諸己，其身正而天下歸之。(《孟子?離婁上》)

(我愛別人而別人不親愛我，則反省自己是否仁愛；我治理別人而沒有治理好，則反省自己是否智慧；我以禮待人卻不被尊敬，則反省自己是否不恭敬。任何行為如果沒有達(dá)到預(yù)期效果，都要反躬自省，自己立身端正則天下之人都會歸附。)

If others do not reciprocate your kindness towards them，you should think about whether your kindness is true or not.If you govern unsuccessfully，think about whether your governance philosophy is sound or not.If others do not reciprocate your courtesy towards them，think about whether your courtesy is sincere or not.Whenever you fail to achieve the desired result，you need to conduct retrospection to find out the cause.If you conduct yourself honorably，all the people will pledge allegiance to your rule.(Mencius)

3. 窮則變， 變則通， 通則久/qiónɡ zé biàn， biàn zé tōnɡ， tōnɡ zé jiǔ

Extreme-Change-Continuity

事物達(dá)到極限則會發(fā)生變化，發(fā)生變化則能通順，通順則能長久。出自《周易?系辭下》，是對事物變化規(guī)律的一種認(rèn)識?！断缔o》認(rèn)為，事物處于不斷的變化之中，并且會在至極之時朝向?qū)α⒚孓D(zhuǎn)化。人應(yīng)把握《周易》所揭示出的這一事物變化規(guī)律，在窮極之時尋找變化的契機(jī)，促成事物的改變，以實現(xiàn)通順而長久的發(fā)展。

When things reach their extreme， change occurs， after the change they evolve smoothly， and thus they continue for a long time.This notion comes from The Book of Changes and is a way of understanding the principles of change.According to this text， things are constantly changing and will， when they reach their extreme，develop in the opposite direction.People ought to understand the way of change as revealed in The Book of Changes， look for the turning point when things reach their extreme， and facilitate change so as to effect their smooth and long-lasting development.

引例Citation:

◎《易》窮則變，變則通，通則久，是以“自天祐之，吉無不利”。(《周易?系辭下》)

(《周易》揭示出，事物達(dá)到極限則發(fā)生變化，發(fā)生變化則能通順，通順則能長久，所以能夠“從上天降下佑助，吉祥而無所不利”。)

The Book of Changes reveals that when things reach their extreme，change occurs.After the change they evolve smoothly， and thus they continue for a long time.That's how “Heaven bestows help to the human world and benefits all.”(The Book of Changes)

4. 見素抱樸/xiànsù-bàopǔ

Maintain Originality and Embrace Simplicity

關(guān)注、保持素樸的狀態(tài)。出自《老子》?！八亍北局肝唇?jīng)染色的絲，“樸”本指未經(jīng)加工的木材，老子以“素、樸”指稱人或事物未受外界干預(yù)時的自然狀態(tài)。老子認(rèn)為，執(zhí)政者應(yīng)摒棄有悖于人或事物自然本性的各種主張和訴求，引導(dǎo)百姓回復(fù)到素樸的自然狀態(tài)。后用“見素抱樸”形容不為外物牽累、保持本真純樸的秉性。

The term means to observe and maintain the natural state of things.This notion first appeared in the book Laozi.The original meaning of su(素)is undyed silk； pu(樸)is unworked wood or timber.Laozi used these terms as analogies for people and objects in their natural untouched state.He believed that those in power should not try to influence people or things with ideas or demands that run counter to their natural conditions.Instead they should guide the populace back to its simple，natural origin.The term later came to mean “be unaffected by external factors and retain its earliest， pure nature.”

引例Citation:

◎絕圣棄智，民利百倍；絕仁棄義，民復(fù)孝慈；絕巧棄利，盜賊無有。此三者，以為文不足，故令有所屬，見素抱樸，少私寡欲。(《老子?十九章》)

(拋棄一切聰明才智，民眾可以得到百倍的好處；棄絕仁義的道德要求，民眾可以恢復(fù)孝慈的天性；拋棄巧詐和利益，盜賊就會消失。圣智、仁義、巧利三者，都是人為的文飾，有所不足。所以要使人有所歸依，關(guān)注、保持素樸的狀態(tài)，減少私欲。)

Cast aside all the wisdom， and the people will benefit greatly； cast aside the demands of righteousness and the people will revert to their natural dutiful feelings；cast aside deceit and gain and thieves will disappear.Teachings，righteousness and deceit are all the embellishments of man and are inadequate.People must maintain and depend on their natural condition，and desire less.(Laozi)

5. 風(fēng)骨/fēnɡɡǔ

Fenggu

指作品中由純正的思想感情和嚴(yán)密的條理結(jié)構(gòu)所形成的剛健勁拔、具強(qiáng)大藝術(shù)表現(xiàn)力與感染力的神韻風(fēng)貌。其準(zhǔn)確含義學(xué)界爭議較大，但大致可描述為風(fēng)神清朗，骨力勁拔?！帮L(fēng)”側(cè)重指思想情感的表達(dá)，要求作品思想純正，氣韻生動，富有情感；“骨”側(cè)重指作品的骨架、結(jié)構(gòu)及詞句安排，要求作品剛健遒勁、蘊含豐富但文辭精煉。如果堆砌辭藻，過于雕章琢句，雖然詞句豐富繁多但內(nèi)容很少，則是沒有“骨”；如果表達(dá)艱澀，缺乏情感和生機(jī)，則是沒有“風(fēng)”。風(fēng)骨并不排斥文采，而是要和文采配合，才能成為好作品。風(fēng)骨的高下主要取決于創(chuàng)作者的精神風(fēng)貌、品格氣質(zhì)。劉勰《文心雕龍》專門列有《風(fēng)骨》一篇，它是我國古代文學(xué)批評史上首篇論述文學(xué)風(fēng)格的文章。

This term refers to powerful expressiveness and artistic impact that come from a literary work's purity of thoughts and emotions，as well as from its meticulously crafted structure.Despite some difference in interpreting the term，people tend to agree that fenggu(風(fēng)骨)can be understood as being lucid and fresh in language while sturdy in structure.Feng(風(fēng))means“style，” which emphasizes that a literary work should be based on pure thoughts， vivid impressions， and rich emotions so as to produce an effect of powerful expressiveness.Gu(骨)means “bones” or proper structure， figuratively.It stresses the impact of structure and sentence order， requiring a piece of writing to be robust， vigorous， profound， and yet succinct.If a piece of work is wordy and overly rhetorical but weak in content， then it lacks the impact of a “proper structure，” no matter how flowery its expressions are.If such writing is awkward in delivery and has no emotions and vitality， then it lacks expressiveness in “style.” Fenggu does not preclude， but rather combines with linguistic elegance in order to create a piece of good work.Good command of fenggu depends on the personality and dispositions of the author.In The Literary Mind and the Carving of Dragons，Liu Xie devoted a chapter to the discussion of fenggu，which is the first essay on writing style in the history of classical Chinese literary criticism.

引例Citations:

◎文章須自出機(jī)杼，成一家風(fēng)骨，何能共人同生活也！(《魏書?祖瑩傳》)

(文章必須有自己的構(gòu)思布局，有自己作品的風(fēng)骨，如何能與他人同一個層次！)

A piece of writing must have its own structure， and its own fenggu， that is， expressiveness in style and sturdiness in structure.How can it ever be the same as the writings of other writers！(The History of Northern Wei)

◎捶字堅而難移，結(jié)響凝而不滯，此風(fēng)骨之力也。(劉勰《文心雕龍?風(fēng)骨》)

(字句錘煉確切而難以改動，讀起來聲音凝重有力而不滯澀，這就是風(fēng)骨的魅力。)

The charm of fenggu in a literary work derives from deliberate and precise diction that is hard to alter，and from powerful and controlled sounds that do not sound awkward when read out.(Liu Xie:The Literary Mind and the Carving of Dragons)

◎若能確乎正式，使文明以健，則風(fēng)清骨峻，篇體光華。(劉勰《文心雕龍?風(fēng)骨》)

(倘若能夠定好正確合適的文體，使文采鮮明而又氣勢剛健，那么自可達(dá)到風(fēng)神清新明朗，骨力高峻勁拔，通篇文章都會生發(fā)光彩。)

Once a good and appropriate style is set to make the writing lucid and vigorous，it will produce the effect of being pure， clear and powerfully impressive， making the writing both remarkable and appealing.(Liu Xie:The Literary Mind and the Carving of Dragons)

6. 繪事后素/huì shì hòu sù

The White Silk First，the Painting Afterwards

原指繪畫須先有白絹作底，引申為美感源于自然質(zhì)樸。孔子由此闡發(fā)仁義為本、禮教為輔的理念，強(qiáng)調(diào)禮的教育起源于人的自然本性。后來這一術(shù)語引入文藝創(chuàng)作與批評，它倡導(dǎo)雕飾起源于質(zhì)素，文質(zhì)相符，彰顯天然之美。

The original meaning of this phrase is that a piece of white silk must be prepared before one can paint.The concept was then extended to mean that beauty comes from natural simplicity.From this，Confucius put forward the notion that benevolence and righteousness are fundamental and the code of ethics secondary，emphasizing that the teaching of the rites originates in human nature.This concept was later introduced into literary and artistic creation and criticism， which advocates that elaboration should be based on substance，and that style and substance should be compatible and complement each other to bring out the natural beauty.

引例Citations:

◎子夏問曰:“‘巧笑倩兮，美目盼兮，素以為絢兮?！沃^也?”子曰:“繪事后素?！?《論語?八佾》)

(子夏問道:“‘美妙的笑靨那樣迷人啊，漂亮的眼睛含羞顧盼啊，就像是白絹上畫出了絢麗的畫??！’這幾句詩是什么意思?”孔子道:“先有白絹才能作畫。”)

Zixia asked: “A seductive smile with pretty dimples， her lovely eyes sparkling， like a beautiful painting on white silk.What do these lines mean?” Confucius replied: “To paint， one must have a piece of white silk first.”(The Analects)

◎禮必以忠信為質(zhì)，猶繪事必以粉素為先。(朱熹《論語集注》)

(禮教必須以忠信為根本，如同繪畫必須先要有白絹。)

The ethical code must be based on loyalty and faithfulness，like a painting that must be done on a piece of white silk prepared.(Zhu Xi:The Analects Variorum)

7. 民胞物與/mínbāo-wùyǔ

All People Are My Brothers and Sisters，and All Things Are My Companions.

世人都是我的同胞，萬物都是我的同伴。北宋張載認(rèn)為人和萬物都是天地自然之氣化生的，本性相同，因此提出“民胞物與”，主張愛世上一切人和物。這一思想超越了以人類為中心的窠臼，達(dá)到了人我、物我的統(tǒng)一與和諧，與“厚德載物”的內(nèi)在精神是一致的，是宋明理學(xué)思想的重要組成部分。

This idea was first put forward by Zhang Zai of the Northern Song Dynasty，who held that people and things are all created by the vital force of heaven and earth，and thus are similar in nature.He advocated love for all people and things in the world，and his view transcended the old anthropocentric viewpoint and aimed to reach harmony between oneself and other human beings as well as between oneself and other creatures and things.It is the same as the idea that a true gentleman has ample virtue and cares for all things.This notion is an important part of the School of Principle of the Song and Ming dynasties.

引例Citation:

◎故天地之塞，吾其體；天地之帥，吾其性。民吾同胞，物吾與也。(張載《西銘》)

(所以，充塞天地的[氣]構(gòu)成了我的形體；支配天地的[道]構(gòu)成了我的本性。世人都是我的同胞，萬物都是我的同伴。)

Therefore， what fills heaven and earth constitutes my body； what governs heaven and earth forms my nature.All people are my brothers and sisters，and all things are my companions.(Zhang Zai:The Western Inscription)

8. 無欲則剛/wúyù-zéɡānɡ

People with No Covetous Desires Stand Upright.

人沒有非分的貪欲，就能做到剛正凜然?！坝敝父鞣N私欲、貪欲；“剛”即剛正公道、正直有力?！盁o欲”并不是絕對禁止人們有“欲”，而是提倡克制自己的私欲、貪欲?！盁o欲則剛”講的是立身處事尤其是執(zhí)政做官的基本道理:一個人面對來自各方的種種誘惑，應(yīng)該大公無私、端正品行、淡泊守志，不要有非分的貪圖，這樣就能一身正氣，無所畏懼，就像高高的峭壁一樣，挺立于天地之間，堅不可摧。

People with no covetous desires stand upright and maintain integrity.Yu(欲)refers to all sorts of selfish and covetous desires.Gang(剛)means fairness， justice， integrity， and forcefulness.Wuyu(無欲)does not mean that people should not have any desires， but rather， people should not harbor any selfish or covetous desires.The term tells us a basic principle for people to follow in conducting themselves，and especially for officials in handling office affairs， that is， no temptations should ever sway anyone.One must always conduct oneself properly without seeking to gratify personal interests；one must always seek compliance without seeking fame or wealth；and one must never harbor any greed.This is the way for one to stand upright， firm， and fearless.Like towering cliffs， one may stand tall and indestructible.

引例Citations:

◎子曰:“吾未見剛者。”或?qū)υ?“申棖(chénɡ)。”子曰:“棖也欲，焉得剛?”(《論語?公冶長》)

(孔子說:“我沒見過剛正的人?！庇腥嘶貞?yīng)說:“申棖就是?！笨鬃诱f:“申棖有貪欲，怎能算得上剛正呢?”)

Confucius said， “I have never seen any person of rectitude.” Someone responded， “Shen Cheng is such a person.”Confucius said， “Shen Cheng has covetous desires too.How can he be of rectitude?” (The Analects)

◎海納百川，有容乃大；壁立千仞，無欲則剛。(林則徐對聯(lián))

(大海廣闊接納無數(shù)江河，人有度量才能[像大海那樣]有大成就；千仞崖壁巍然屹立，人沒有貪欲就能[像山崖那樣]剛正凜然。)

The vast ocean accepts hundreds of rivers emptying into it；people with a broad mind can achieve greatness.Thousands of cliffs stand tall and lofty；people with no covetous desires stand firm and upright.(A couplet composed by Lin Zexu)