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sīmíng 私名 Private Name 特殊事物的名称。“私名”是墨家所使用的一种名称类别。墨家注重对名的辨别，强调以恰当的名来指称事物，以实现名实相合。墨家将所用之名分为三类，即“达名”“类名”“私名”。“私名”是指称某一事物的专有名称，如某人之名，即用来专指特定的人。 “Private name” is a category used in the Mohist School for naming specific things. The Mohists stressed the importance of properly naming things in different ways to reflect their real nature. They had three ways to name things: unrestricted, classified, and private. “Private name” refers to the proper name for […]

shuōzhī 说知 Knowledge from Explanation 推理而得的知识。“说知”是墨家提出的一种知识类别，同时也标志着一种认知方式。墨家认为，知识的获取有三种方式，即“亲知”“闻知”“说知”。“说知”指利用已有的知识或信息，对其进行推理而认知事物。 Knowledge from explanation is a type of knowledge and a way of acquiring it proposed by the Mohist School. In their opinion, knowledge is gained in three ways: by personal experience, by hearsay, and by explanation. To learn by explanation means making use of one’s own knowledge and information

shuōhuà 说话 Tale Telling 古代一种用说唱方式讲说故事的伎艺。“话”即故事。“说话”渊源于先秦时代，优人以俳谐方式讲故事。汉末魏晋时期，佛教、道教人士以通俗的语言、生动的故事讲述宗教经义，后发展为唐代的“俗讲”。在前代基础上，宋代说话伎艺进入兴盛时期，从寺院的俗讲变为勾栏瓦舍的大众娱乐，其内容非常广泛，包括讲史、小说、说诨话、说三分、五代史等。南宋时说话大体可以分为四类：小说（银字儿）、铁骑儿、讲史、说经说参请。说话艺人能讲能唱，擅长打趣调笑，表演时有锣、鼓等乐器伴奏，开场先念诵几首诗词，讲一个小故事，俗称“得胜头回”，相当于拖延一下时间，等观众差不多到齐后，再“言归正传”，末了常以诗词收尾。说话堪称宋代最受欢迎的市井伎艺，由此衍生发展出的话本小说，是中国古代通俗白话小说的重要组成部分。 Tale telling was an artistic form of telling stories through talking and singing that originated in the pre-Qin times. By the late years of the Han Dynasty to the Wei and Jin period, Buddhists and Daoists started to interpret religious scripts with vernacular language and vivid stories. In the Tang

shuǐ zhì qīng zé wú yú 水至清则无鱼 No Fish Survive If Water Is Too Clear. 水太清了，鱼就无法生存。水太清澈，没有浮游生物，鱼就没有食物，不能存活了。这是正常的自然现象。受此启发，中国古人主张对人、对物不能要求过高，求全责备，失之严苛，应该宽和、包容。这与“厚德载物”的理念是相通的。 Fish cannot survive in the water that is too clear. With no plankton in water, fish have nothing to feed on and are bound to die. This is a natural phenomenon. Drawing inspiration on it, ancient Chinese believed that

shuàixìng 率性 Acting in Accordance with Human Nature 遵循、发挥人的道德本性。率：遵循。“率性”一说出自《礼记·中庸》。《中庸》认为，人具有道德的本性，道德本性是源自于天的。人应遵循、发挥这一天赋的德性，将其实现为外在的言行。符合天赋德性的言行即构成人伦生活中的道德。后世儒者将人的道德本性视为天理在人性中的体现，因此“率性”也被看作是对天理的依循。 The notion of acting in accordance with human nature first appears in The Doctrine of the Golden Mean. According to this text, all humans possess an innate virtuous quality that originates from heaven. People should follow and give full play to this heavenly bestowed virtue and

shūshèng 书圣 The Sage of Calligraphy 东晋时期著名书法家王羲之（303—361，一作307—365，又作321—379）的“别称”。“圣”指神圣，中国古代往往将精通某门技艺或在某一方面造诣达到极深之人尊称为“圣”，以此肯定和称赞一个人的卓越成就、杰出地位和深远影响。“书圣”一词，既强调了王羲之书法艺术的高超，也称赞了王羲之道德人格的高尚。王羲之精研体势，心摹手追，广采众长，兼善隶、草、楷、行各体，摆脱了汉魏书风，自成一家。其代表作《兰亭集序》，被誉为“天下第一行书”。因梁武帝萧衍（464—549）、唐太宗李世民（599—649）、宋太宗赵光义（939—997）等帝王的大力推崇，历史上曾出现过三次大规模学习王羲之书法的高潮，由此树立了王羲之千古“书圣”的美名。 This title was given to the renowned calligrapher Wang Xizhi, who lived from 303 to 361 (or possibly 307-365 or 321-379) of the Eastern Jin Period. The word “sage” here refers to a person of supreme attainment. People in ancient China tended to honor a person with an

shūqì 书契 Documents on Bamboo or Wooden Slips 主要有两种含义：一指书写于简牍上的文字；二指纸张发明以前用竹木制作的券契或文书凭证，竹木正面用文字记录事项，竹木的一侧刻有一定数量的齿，通常会有两份，由当事双方各执其一，便于将来复验。两汉以后，简牍书写逐渐退出历史舞台，但作为券契或文书凭证用的竹木书契仍有使用。 This term has two meanings. One refers to script in general inscribed on bamboo or wooden slips. The other refers to documentary proofs, particularly proof of property ownership inscribed on bamboo or wooden slips before paper was invented. Various activities and matters were recorded on the

shūdào 书道 The Way of Calligraphy 指通过书法创作追求身心合一进而体悟宇宙与生命真谛的艺术境界。受孔子（前551—前479）“志于道，据于德，依于仁，游于艺”的思想影响，尤其是庄子（前369？—前286）“技进乎道”的美学精神导引，书家对书法有更高的艺术追求，希望超越书法的形式与技艺，达到“道”的境界。因唐代书家重视书写的笔法、技法，故改称“书法”。“书法”是“书道”的初级阶段，属于技法的、有形的、“形而下”的范畴；“书道”是“书法”的最高阶段，属于普遍的、抽象的、“形而上”的范畴。“书道”这一术语后来传至日本，被赋予了更多修身、养性、悟道等方面的内容，这些又影响了中国近现代书法艺术的发展。 This term refers to an artistic state wherein a calligraphic artist pursues a unity between body and soul through calligraphic creation, so that he may embrace the truths about the universe and life. It was influenced by Confucius (551-479 BC) who said: “[Cultivated people] aspire to follow the

shì shì zhī liú, xiāng jī shǐ rán 事势之流，相激使然 The Flow of Events Is Caused by Interactions. 世事的变化趋势或态势是各种因素、力量相互碰撞、激发的结果。这是古代著名史家司马迁（前145或前135？—？）提出的历史命题。“事势”即世间之事的基本趋势和态势；“流”本指水流、河流，比喻事物的演变过程。司马迁认为，历史是人的故事，但并不以某个人、某些人的意志为转移；世事流转，最终呈现出什么样态，根本上取决于参与这一过程的各种因素或力量的相互碰撞或激发。其中蕴含有历史合力论的思想。 Changes in trends or situations arise from the clashes and stimuli of factors and forces. This was an explanation of history proposed by the famous ancient Chinese historian Sima Qian (145 or 135?-? BC). “Events” were the

shì 势 Situation / Trend 事物存在与发展的态势、趋势。“势”的形成、存在与变化，取决于事物之间的格局、力度及相互关系。“势”可指自然的形势，如空间位置上以高临下之势，也可指人类社会中因身份地位或行为举动所造成的态势、趋势。在文艺创作领域，“势”也表现为由作品结构或风格所造就的作品内在的流动之势。“势”对于人和事物的影响，体现着自然与社会运行的法则。人可以通过顺应、把握外在的“势”而有所作为，在一定条件下甚至可以通过造“势”改变事物发展的趋向。 This refers to the situation or trend in the development of things. The formation, existence and change of a situation hinges on how things are organized, their relative strength, and how they interact with each other. It also refers to topography, such as occupying a commanding position at a