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míngzhēn 铭箴 Epigraph and Maxim 古代文体名称，是用来针砭过失、褒扬美德并启发哲思的短文。“铭”指铭文，是刻在器物上用以记功颂德的短文，其载体的神圣性及其垂范后世的意图决定了铭文要有宏大格局和雍容气度。“箴”指箴言，是用以规谏劝诫的警语。“箴”的本义是防治疾病的针石，因此有防范过失的含义。“铭”和“箴”都有警示、激励、扬善戒恶的功能，南朝刘勰（465？—520）认为，这两种文体的共同处在于，所选事例要确切可靠，所说道理要经得起推敲，行文要做到简明而意义深远。 These were two types of writing in ancient times aimed at criticizing errors, upholding virtue, and inspiring philosophical thought. Ming (铭), meaning epigraph, is a brief account of merits and virtues inscribed on a vessel. Its sacredness and exemplary nature means such writing should be aspirational and visionary. Zhen (箴), meaning […]

mín yǒng zhě zhàn shèng 民勇者战胜 A Country with Brave People Can Win the Victory. 民众英勇，打仗就会获胜。“勇”作为一种品格，主要是指战斗精神、必胜意志、无所畏惧的气概。它往往是决定战争胜利的必要条件或先决条件。这种品格，不仅军队要具备，广大民众也应具备；民众是赢得战争的社会基础，只有民众也表现出足够的英勇，才能使战争在兵源、物力、财力、精神等各方面得到足够的支持。其中蕴涵着总体战争的观念。 Bravery determines the victorious outcome of a battle. As a trait, bravery refers mainly to the fighting spirit, the will to win, and fearless heroism. It is characteristically a necessary condition or a pre-requisite that decides the victorious outcome

liángyī bù néng jiù wúmìng 良医不能救无命 Even a Good Doctor Cannot Save a Doomed Patient. 再好的医生治不好必死之人。任何事物的效力都不是无限的，无论医生的医术多高超，医疗条件多优良，都不可能包治百病，总有一些病是不治之症，总有一些人的生命不能挽回。这是不幸的事，也是无可避免的。人们对此必须理性认知，坦然面对。此语也用来提示人们总是有不可抗力与人力极限的存在。 A doctor, no matter how good he is, cannot cure a fatal illness. No power is unlimited. No matter how skillful a doctor is and how advanced the medical facilities are, it is not possible to cure all diseases.

lìzhōng-zhìjié 立中制节 Determine the Proper Way for Expressing Human Feelings 确立适中的人情标准而制定礼仪的节度。出自《礼记》和《荀子》。儒家认为，人的情感需要获得适当的抒发与表达。但是，人情的轻重薄厚存在显著差异。礼对于人情的安顿，需要充分把握人情的差异，选择适中的人情程度作为合礼的标准，并依此对人情的抒发与表达做出节制。 This concept originated in The Book of Rites and Xunzi. Confucianism believes that human feelings need to be properly expressed. However, there are significant differences in the degree of human feelings. Rules should be established to govern the expression of human feelings based on a

lěibēi 诔碑 Eulogy or Inscription Carved on a Stela 古代文体名称，是为有一定成就或德行的逝者撰写的篇幅短小的誉美性传文。“诔”主要叙述逝者的德行，表达作者的哀伤，通常用韵文写作；“碑”是刻在石碑上的文辞，一般分两部分：前半简要叙述逝者的生平，后半则用韵文赞美逝者的功业和品德。南朝刘勰（465？—520）认为，诔碑立传的对象，已经由帝王逐渐延及普通人，立传的目的是让逝者的精神永远不朽。其写作要求是，记载事迹要如实，故应有所选择；评述德行较虚，故可以多加誉美。诔文和碑文是生者缅怀逝者的情感需求，满足每个人追求不朽的心理需求，也有弘扬美德、激励后人的意义，因此要避免轻率为文、简单臧否。 These constitute a genre of short rewriting in ancient times to sing the praise of a meritorious or virtuous deceased person. Such a eulogy, written in rhymed verse, was usually used to recount the deceased person’s virtuous deeds and express one’s grief over his death.

lèshēng 乐生 To Delight in Life 乐于生存，乐意活着。想活不想死，乃人之常情。它既是打天下者救民于水火、赢得民心、确立自身正当性的基点，也是执政者必须严守的一条底线：不能让老百姓走投无路，觉得生无可恋。为此，执政者至少应注意两点：要创造一切机会，让百姓得以生存；百姓有难，国家要全力救助。否则，国家、社会的基本秩序不可能维持，更不可能达到有效治理。它是“爱人”“民本”思想的体现，与“好生”异曲同工。 Wanting to live and not to die is only natural. A cardinal principle for those who took power was to save the people from disasters and win their trust. It was also what made governance legitimate. One should not drive the people to desperation so that they lose

jūnzǐ móu dào bù móu shí 君子谋道不谋食 A Man of Virtue Seeks Dao, Not Livelihood. 君子所谋求的是大道的确立与践行，不会去谋求个人生计。“君子”本指统治者和贵族男子，后泛指才德出众的人；“道”指根本的原则、道理等；“食”即饭食，泛指基本的生存资源。君子作为社会精英，应当以“道”的确立与践行为己任。这并不是对君子的苛求，作为君子，他首先想到的不应该是个人的生计，而是自己对社会大众的引领使命。 A man of virtue seeks to establish and practice Dao rather than pursue his own livelihood. Men of virtue originally referred to males from the ruling class and aristocracy, but later referred generally to virtuous and talented individuals. Dao

jué dì tiān tōng 绝地天通 Keep Earthly and Heavenly Affairs Separate 断绝地上之事与上天之事的相互干犯与无序沟通。见于《尚书》与《国语》。“绝地天通”是针对民神杂糅所导致的混乱状态，对神人关系做出的一次重新规范。古人认为，神灵祭祀之事属天，民众治理之事属地。天地两个领域的事务应由专人分别管理，以避免人们任意、无序地与神灵沟通，从而维护神灵的权威及其统摄之下的人世秩序。 The need to keep earthly affairs from heavenly affairs separate was first mentioned in The Book of History and the Discourses on Governance of the States. This was aimed at countering disorderly interaction between the people and the gods and redefining the relationship between

Jìnglíng pài 竟陵派 The Jingling School of Literary Writing 明代后期的文学流派。因代表人物钟惺（1574—1624）、谭元春（1586—1637）都是竟陵（今湖北天门）人，故称为竟陵派，又称钟谭派。竟陵派重视作家个人的情性流露、反对复古模拟，与公安派主张相同，但他们又认为以袁宏道（1568—1610）等为代表的公安派作品俚俗、浮浅，因而倡导一种幽深孤峭的作品风格，主张文学创作应抒写“性灵”。竟陵派所宣扬的“性灵”，其实是为了追求新奇深奥、与众不同，而刻意雕琢字句，极力造成幽深孤峭、艰涩隐晦的诗歌风格。竟陵派对晚明以后的反拟古文风和小品文的大量产生有促进之功，但他们的创作题材狭窄、语言艰涩，束缚了这一派的发展。 This was a school of literary creation in the late Ming Dynasty represented by Zhong Xing (1574-1624) and Tan Yuanchun (1586-1637), who were both natives of Jingling (today’s Tianmen, Hubei Province). It was also known as the ZhongTan School. Like members of the Gong’an School

jìnɡjiàn 劲健 Strength and Vigor 强劲刚健。用于文艺批评，主要指作品所显示出的强劲的生命张力、刚劲的语言和矫健的文思，以及所具有的自由奔放的气势和激荡读者心怀的感染力。它要求作者心境澄明、浩气充盈、内在涵养深厚、情志高远深沉，文思纵横无碍，语言丰富多变，强大的精神力量贯穿整个作品。 This term is used mostly in literary criticism to refer to a vigorous life force, the intensity of language, a burst of literary talent, an overwhelming impact, as well as a powerful appeal to readers’ hearts. It requires the author to maintain a lucid mind, be filled with positivity,