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yóu 游 Unattached 悠游。“游”是一种处世、行事的方式。以“游”的方式面对生活世界中的人和物，即要求人们与其所接触、认识的对象保持一种若即若离的关系。一方面，“游”不能疏离于对象之外，而是要保持与对象的接触，在接触中获得真切的了解；另一方面，“游”又要与对象保持距离，不能沉溺于对象之中而受其牵累。“游”要始终保持主体超越于对象之外的自在，从而获得关于对象的更深刻的认知。 This term refers to a relaxed and unencumbered approach to people and things. To be unattached, one needs to keep at arm’s length when he comes into contact with other people or things. He should not be too detached, thus unable to have contact with people or objects and know them […]

yǒng yú bù gǎn 勇于不敢 Courage Lies in Not Venturing into Action. 勇于柔弱或退缩，勇敢地选择不敢做某事。这是老子“柔弱”“无为”智慧的体现。依老子之见，一味逞强直进是危险的，要当进则进，当退则退。真正的勇，不仅表现为敢于做某事，更表现为不敢做某事；不仅要有所为，也要不妄为、有所不为。它提示人们，要有所敬畏，有所遵循；对违背规律、践踏原则、破坏规矩的事情，要勇敢地退缩，坚决不为。小到为人处世，大到治国理政，皆同此理。 Courage lies in weakness or retreating, in bravely choosing not to venture into doing something. This exemplifies the wisdom in Laozi’s concepts of “weakness” and “non-action.” According to Laozi, it is dangerous to always push ahead stubbornly. One should advance when advancing

yìjiǎn 易简 Ease and Simplicity 平易而简约。“易简”之说出于《周易·系辞上》。《系辞》认为，“乾”“坤”所代表的天地之道平易而简约，因此可以包容万物，又易为人所认识和遵从。后人或以“易简”之道作为对执政者的要求，强调政令应平易、简约，避免对百姓的过度干预。也有学者从修养工夫的角度，强调以“易简”工夫发现、体认自己的本心，确立内在的道德意识。 The term “ease and simplicity” comes from the first half of Xi Ci (“Attached Texts”), a chapter in The Book of Changes. Xi Ci holds that the law of the universe as embodied by heaven and earth is one of ease and simplicity. Therefore, it encompasses everything, and is easy

yìduì 议对 Commentary and Proposal 古代文体名称，用于臣下向帝王讨论政事、提出意见或对策。“议”用于臣下与皇帝讨论、分析政事，陈述不同意见和建议；“对”主要指对策，用于回答皇帝所提的问题。《文心雕龙·议对》将二者放在同一篇讨论，实际涵盖了所有的政论文体。南朝刘勰（465？—520）认为政论文写作的关键在于：全面掌握古今典章政制和重要事例，发现和提出有意义的问题，客观、合理分析问题，提出可行观点或对策，不能不顾事实而徒然表现文辞。刘勰以政论文的实际内容和效果为本，首先强调作者的见识、才能、态度，推崇那些既懂行又善辩、能够平息争议解决复杂问题的通才。刘勰的上述见解对于今天的政论文、学术论文及其他议论文写作都具有指导作用。 In ancient times, commentaries and proposals were submitted by officials to emperors to discuss state affairs and offer solutions. The term yi (议commentary) refers to an official discussion and analysis of state affairs with the emperor to air one’s views, often different from that held by the emperor and other

xū jǐ yǐ yóu shì 虚己以游世 Free One’s Mind to Enjoy the World 消除自身的欲念以悠游于世。出自《庄子·山木》。《庄子》借由市南宜僚与鲁侯的对话指出，人之忧患源自对外物的欲求与对得失的计较。因此，要消除忧患，就要破除对外物的贪欲。无心于外物，才能因循万物的变化，不受外物牵累和伤害。这样一种处世的方式即是“虚己以游世”。 It means to clear mundane desires from one’s mind so as to move freely in the world. This expression comes from Zhuangzi, in which it is proposed by way of a conversation between an official named Shinan Yiliao and the Duke

xìn yǐ chuán xìn, yí yǐ chuán yí 信以传信，疑以传疑 Pass Down both What Is Credible and What Is Unverifiable 可信的就作为可信的留传下去，可疑的就作为可疑的留传下去。出自《穀梁传》。它体现了中国古史编纂与史学研究的传统，具有历史方法论的意义。它的意思是：历史的研究与书写要依据文献资料，对于文献资料及前人的不同说法，要采取客观审慎的态度，尊重史料，不主观臆断。可以确证的就下判断，不能确证或存有争议的不妨存疑。这种方法论是中国“良史”理念的具体体现，包含着科学史学的精神。 Contained in Guliang’s Commentary on The Spring and Autumn Annals, this concept embodies the ancient Chinese tradition of history compilation and historiography, and is an important historical methodology. This concept means that the research and

xiǎokāng 小康 Modest Prosperity 作为一般古典词汇，指生活比较安乐、富裕。作为儒家重要政治概念，它是指夏禹、商汤、周文王、周武王、周成王和周公旦这样的杰出人物经过努力而达成的较好的治理状态：国家渐告安定，社会秩序良好，人们遵礼守法，人民生活安乐，是次于“大同”的理想社会。如今所说的“小康”，基本是指广大人民安居乐业，家庭经济生活比较宽裕的状态。而“全面建成小康社会”，则是指包括经济、政治、文化、社会、生态文明等五个方面的建设目标。作为中国式现代化建设的目标，“小康社会”是一个有着深厚历史文化渊源的新概念。 Since ancient times, the term xiaokang (小康) has been understood to mean a state of peace and moderate prosperity. As an important political concept of Confucianism, it has been used to refer to what was seen as the commendable political climate achieved through the efforts of outstanding rulers such as Yu

xiánrén 贤人 Person of Integrity 贤德之人。“贤人”是古人所推崇的理想人格之一。“贤人”能够践行并维护人伦生活的各种规则，其言行被作为人伦生活的典范。不过，不同学派对于“贤人”之德的具体内涵会有不同的理解。儒家所言“贤人”，即能够践行仁义等道德，是为政的重要人才。而墨家所言“贤人”，则要能够使治下的百姓以“兼爱”作为根本的行事原则。此外，如道家等学派则认为对“贤人”的推崇会导致无谓的纷争，不利于社会的治理。 A person of integrity is one with the ideal character championed by the ancient Chinese. A person of integrity practices and observes all the ethical rules and standards in life, and his behavior is revered as the model for such a way of life. However, different schools of thought

xíyí 檄移 Condemnation and Admonition 古代文体名称。“檄”即檄文，是战前誓师讨伐敌人的宣言；“移”即移文，多用于劝诫百姓移易不良风俗或不当言行的公告。南朝刘勰（465？—520）在《文心雕龙·檄移》中认为，檄文的作用是声讨敌人的罪过，鼓舞士气，赢得人民支持，打击敌人斗志，因此，在行文时一定要气势刚强，有理有据，表述清晰，可以运用夸饰、渲染甚至是诡诈的手法。而移文的作用是揭示内部存在的问题及危害，公开颁布命令要求改正，因为针对的是自己人，应该多一些宽容和理解；要就事论事，不要夸饰渲染；要直陈其事，不要拐弯抹角，更不要欺瞒。檄文和移文的共同点是在抨击罪恶现象和不良风气时均义正辞严，所持立场和态度是一致的。 This term means two types of imperial decrees in ancient times. Xi (檄) was an official condemnation of the enemy and an official rallying call to fight, whereas yi (移) was an admonition released to the public to advise people against improper speech and behavior. As Liu Xie (465?-520) remarked in

wùsè 物色 Physical Features 泛指各种自然事物的形貌。“物色”本义为牲畜的毛色，引申指物体的颜色，进而指景物、景色。南朝刘勰（465？—520）在《文心雕龙·物色》中专门对自然景物与文学创作的关系进行了讨论。他认为“情以物迁，辞以情发”，自然景物作为审美对象能够引发人们的创作冲动，从而发为文章。优秀的文学作品，既要做到“写气图貌，既随物以宛转”，细腻描摹景物；也要“属采附声，亦与心而徘徊”，情景交融。《昭明文选》中赋类有“物色”一目，专门收录写景出众的作品。 This term refers broadly to the appearances and patterns of everything in nature. It was originally used to describe the colors of animal furs; later it became associated with the colors of all physical objects, such as the splendor of scenery and landscape. Liu Xie (465?-520) of the Southern Dynasties