wánɡ ɡuó zhī yīn 亡国之音 Music of a Failing State 国家将亡时的音乐，后多指颓靡荒淫的音乐。儒家认为，一个国家即将灭亡时，音乐多颓靡荒淫；而生活于社会底层的民众却困苦不堪，其音乐、诗歌等文艺作品一定充满了悲哀忧思。统治者若还不警醒，亡国也就为期不远了。 This term refers to the music of a state that is about to disintegrate. Later, it also refers to decadent and immoral music. The Confucian view was that music of a state on the verge of collapse tended to be dejected and demoralizing. As […]
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wǎnyuēpài 婉约派 Wanyue School / Graceful and Restrained School 宋词两大流派之一。内容多写儿女之情、离别之绪，其特点是“专主情致”，表情达意讲究含蓄柔婉、隐约细腻，音律婉转谐和，语言圆润清丽。婉约词出现较早，名家辈出，唐五代有温庭筠、李煜，宋初有欧阳修、晏殊、晏几道、柳永，之后又有秦观、贺铸、周邦彦、李清照，南宋则有姜夔、吴文英、张炎等一大批词人。在一千多年的词学发展中，婉约词风支配词坛，无论是数量还是质量，婉约派都占据主流和正统地位。需要说明的是，婉约派词人也抒写感时伤世之情，只是多将家国之恨、身世之感寓于抒情咏物，别有寄托，故不能一概以柔媚视之。 As one of the two ci (词) lyric schools of the Song Dynasty, the graceful and restrained school mainly dealt with romantic love or parting sorrow. It featured sentimental and nuanced expression of one’s feelings, graceful and melodious metric patterning, and mellow and subtle use of language.
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tiányuánshī 田园诗 Idyllic Poetry 一种以描写田园景色和田园生活为主要题材的诗歌流派。由东晋诗人陶渊明开创。陶渊明的诗大部分取材于田园生活，语言质朴，画面平淡，但清新自然，意境深远，韵味醇厚。田园诗为中国古典诗歌开辟了一个新的境界，影响了六朝之后的诗歌发展。 A genre created by Tao Yuanming of the Eastern Jin Dynasty, idyllic poetry depicts rural life and scenery. Taking country life as his favored theme, Tao Yuanming used plain language to portray rural scenes. His poems were unpretentious, refreshing, and natural, thus creating a far-reaching aesthetic conception and a lasting
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tiānxià-wéigōng 天下为公 The World Belongs to All. 天下是公众的，天下为天下人所共有。“天下”，本义是“普天之下”，喻指君位、国家政权或整个国家，后泛指整个世界。“公”，大家、公众。狭义指贤人，德才兼备的人；广义指全体国民或天下所有的人。“天下为公”主要有两层意思：其一，君位非一人一姓所私有，而为有才德的人所共有，即所谓传贤不传子。其二，国家非一人一姓所私有，而为公众所共有。其中包含着反对君位世袭、主张推举有才德之人掌权的“尚贤”和“民本”思想。古人相信，“天下为公”是实现“大同”社会、人民生活幸福的政治前提和保障。至近代，“天下为公”又演变成为推翻专制、实现民主的标志性关键词，后来成为一种美好的社会政治理想。 The world is a public realm and therefore belongs to all the people. Tianxia (天下), which literally means everything under heaven, used to refer to the monarch, state power, or the nation; later it extended to mean the whole world. In the narrow sense, gong (公) refers to figures
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tiānshí dìlì rénhé 天时地利人和 Opportune Time, Geographic Advantage, and Unity of the People “天时”本指作战时的有利气候，泛指时间上的各种有利条件，包括天气、时机、机遇等；“地利”本指作战时的有利地形，泛指空间上的各种有利条件，包括地形、地势、区位等；“人和”本指得到人们拥护，上下同心，团结一致，泛指人的优势。古人认为，它们是事关成败的三种最重要的因素；而且“天时不如地利，地利不如人和”，其中起决定作用的是“人和”。它反映了中国人考虑问题的三个基本向度——时间（时机）、空间（环境）和人，体现“以人为本”的基本理念。 “Opportune time,” which originally referred to the favorable weather at the time of war, now generally refers to various temporal advantages, including weather, timing, opportunity, and so on. “Geographic advantage,” which originally referred to advantageous positions in battle, now refers to
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tiānjīng-dìyì 天经地义 Natural Rules and Orderliness 天地的规则与秩序。据《左传》的记载，子产提出了“天经地义”之说，以解释礼的本质及依据。在子产看来，天地的运行遵循着恒常的规则，并呈现出稳定的秩序，具有最高的合理性。人应效法于天地，符合“天经地义”的言行与秩序即是合理的、正当的。礼对人的言行及人伦秩序的规定，正是“天经地义”的体现。“天经地义”一词后来被广泛地用以描述各种事物的正当性及不容置疑的道理。 Literally, this term means the rules and orderliness of heaven and earth. According to Zuo’s Commentary on The Spring and Autumn Annals, Zichan proposed the concept to explain the essence and justification of rites. Zichan believed that the movements of heaven and earth followed eternal rules that created
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tì 悌 Fraternal Duty 弟弟对兄长的顺从与敬爱，也作“弟”。在言行上，“悌”要求为人弟者顺从、遵循兄长的教导与命令。“悌”应植根于弟弟内心对兄长的亲爱与敬重。儒家常将“悌”与“孝”并称，认为“孝悌”是个人德行养成的基础，并将其作为维系与强化家庭伦理乃至政治秩序的根本。 Fraternal duty is obedience to, and love and respect for one’s elder brother. To observe this, the younger brother must follow an elder brother’s guidance and orders. Fraternal duty should be rooted in the heartfelt love and respect for an elder brother. Confucians often speak of “fraternal duty” and “filial
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tàikānɡtǐ 太康体 The Taikang Literary Style 西晋初年和中期大约三十多年时间里的诗歌风格，指晋武帝太康年间（公元280—289年）以左思、潘岳、陆机等人为代表的诗体。与建安时代积极进取、昂扬向上的诗风不同，太康诗人讲究辞藻华丽和对偶工整，诗歌技巧更臻精美。其中，左思的作品语言质朴，但内容充实、气势雄浑，在太康诗风中独树一帜。 This term refers to a poetic style popular for about 30 years from the early to mid-Western Jin Dynasty, particularly in the Taikang era (280–289) during the reign of Emperor Wu. Among the poets of this tradition were Zuo Si, Pan Yue, and Lu Ji. Taikang poets focused
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sìxiàng 四象 Four Images “八卦”生成过程中由“两仪”分化出的四种物象或特性。《周易·系辞上》言：“易有太极，是生两仪，两仪生四象，四象生八卦。”“两仪”继续分化形成相互区别而又相互关联的四种物象或特性，就是“四象”。对于“四象”的具体内容，古人有着不同的理解：其一，从万物生成的角度来看，“四象”或指春、夏、秋、冬四时，或指金、木、水、火四种基本元素。其二，从占筮的角度来理解，“四象”或指揲（shé）分蓍草时每组被分出的四根蓍草，或指画卦时所确定的太阴、太阳、少阴、少阳等四种爻象。 This term means the four images, or features of the four images, which are engendered through the division of the two modes in the process of the formation of the eight trigrams. As explained in The Book of Changes, “Changes involve taiji (太极 the supreme ultimate), which produces two modes. The
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shì dé zhě chāng，shì lì zhě wáng 恃德者昌，恃力者亡 Those Who Rely on Virtue Will Thrive; Those Who Rely on Force Will Perish. 依靠道义的就会兴旺，依靠暴力的就会消亡。见于《史记·商君列传》引《尚书》。“德”即道义、恩德、德行，“力”即强力、暴力、武力。受儒家政治伦理思想影响，中国人自古提倡“王道”（以德服人），反对“霸道”（以力压人）。认为以德服人才能使人心悦诚服，从而形成合力，使事业兴旺发达；而以力压人只能使人被迫屈从，不能达成真实持久的和谐与团结。管理一单位如此，治理一国家如此，处理国与国之间的关系亦如此。作为处理国与国之间关系的原则，其含义可以诠释为：穷兵黩武、弱肉强食有违文明发展，只有坚守道义、互信互谅才能造就世界的持久和平与安全。 Relying on moral strength will bring prosperity, whereas relying on violence will bring doom. The saying is described in Records of the Historian as coming from The Book of History. De (德) refers to
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