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shī wú dá ɡǔ 诗无达诂 Poetry Defies Fixed Interpretation. 原指《诗经》没有恒定不变的训诂或解释，后用为文学鉴赏与批评术语，泛指由于时代变化与鉴赏者的思想、阅历、修养等个性差异，对同一作品往往有不同的解释或解读。由汉代大儒董仲舒（前179—前104）提出。“诗无达诂”源于春秋时代的“赋诗言志”，当时的为政者从实际的政治和外交需要出发常常引用《诗经》诗句，不一定符合诗句本意，甚至有时断章取义；汉儒诠释《诗经》，也因不同学术取向而分为数家。董仲舒提出这一命题，其意在为汉儒的不同解释提供依据。作为一种文学理论，“诗无达诂”属于鉴赏论，侧重于读者感受，体现出不同读者在文本解读与艺术审美上的差异性；同时，诗歌语言具有暗示、含蓄、曲折的特点，言不尽意，所以不能仅照字面意思直解，读者须按照自己的理解、想象与学识，以心会心，体悟诗中的寄托和寓意。“诗无达诂”的价值在于揭示了作品自身语义的模糊性与解释者个人的差异性，但不等于可以随意解释作品的意义。 This term originally referred to the absence of a universally accepted interpretation or explanation of The Book of Songs. It was first put forward by the great Han Dynasty Confucian scholar Dong Zhongshu (179-104 BC). Later, it came to be used as a general term […]

shī qióng érhòu gōng 诗穷而后工 Difficult Situations Drive Writers to Produce Quality Poems. 诗人只有在遭受困厄艰险的环境中，幽愤郁积于心，方能写出上乘的诗歌作品。这里的“穷”，并非指物质生活上的“穷困”，而是指广义的人生逆境。“工”，工致精美。这一命题由北宋著名文坛领袖欧阳修（1007－1072）提出。欧阳修认为，诗人因人生逆境而能对现实利益有所超脱，这有助于诗人抒写出曲折入微而又带有普遍性的世况人情。欧阳修的“诗穷而后工”继承发展了司马迁（前145或前135？—？）的“发愤著书”说与韩愈（768—824）的“不平则鸣”说，但它不再强调诗人自身愤懑的宣泄，而是揭示了优秀诗歌作品之所以产生的规律。欧阳修之后，此说成为文学批评理论中关于优秀文学作品产生规律的带有普遍意义的说法。 A poet will be able to produce a quality poem only when he is in a difficult and perilous environment, feeling suffocated with pent-up anger and frustration. The word qiong (穷 difficulty) does not mean the physical deprivation of material means but

shījiè ɡémìnɡ 诗界革命 The Revolution in the Circle of Poets 中国近代发生的一场以诗歌革新为内容的文化运动，是“文界革命”的一部分。梁启超（1873—1929）首倡“诗界革命”，他在《夏威夷游记》中提出，写诗要汲取古人的风格体式，但必须有新的意境和语句。他反对旧体诗的语言晦涩与格律束缚，认为若不进行诗界革命，诗运就会断绝，主张新诗的语言应该通俗，应该承载新的思想、传播先进观念，以引导、教化国民。梁启超、黄遵宪（1848—1905）、严复（1854—1921）、夏曾佑（1863—1924）、谭嗣同（1865—1898）、邱炜萲（1874—1941）等人均写作新体诗，并在报刊上登载。“诗界革命”中产生的诗作总体上艺术成就不高，往往是旧体诗堆砌新名词，表达生硬，不伦不类，但其创新精神直接启迪了白话新诗。 The Revolution in the Circle of Poets was a cultural movement in early modern China. A part of the Revolution in the Literati Circle, it aimed to reform poetic expression. Liang Qichao (1873-1929) was the first one to champion this movement. In his work

shī fǎ zhī huà 师法之化 Enlightenment Through Education 教师和法度的教化。“师法之化”是由荀子（前313？—前238）提出的。荀子认为，人天生具有对外物的欲求，这是人的本性。如果放纵人的这种本性，就会导致人与人之间的纷争，社会将陷入混乱。因此，需要通过后天的教化，在恰当安顿人的欲望的同时，确立起对道德、礼法的认同与遵守。而教化的基本方式就是通过教师的传授和法度的规范，实现对人的欲望与言行的引导。 Enlightenment through education was a notion first put forward by Xunzi (313?-238 BC). He believed that people by nature desire external things. However, If unrestrained, this natural desire will lead to conflicts between people and plunge society into chaos. Therefore, they need to be enlightened through

shěn xūshí 审虚实 Balance Fiction and Reality 戏曲创作必须把握好人物、故事情节的虚构与真实的关系。由明末清初曲论家李渔（1611—1680）在《闲情偶寄》中提出。李渔认为，戏曲所用素材，有古代的，有当今的，有据耳目传闻虚构，有据真人真事改编，大多跟寓言故事一样，能承载一定的教化功能即可，不必实有其人其事。尽管如此，作者在创作传奇戏剧的时候，仍然要把握好虚实的度，使传奇中的人物和情节发展合乎人情事理。“审虚实”认可艺术虚构的合理性与必要性，以合乎人情事理为艺术真实的判断标准，强调艺术真实不同于现实真实，这是对于文学创作规律的合理认识。 This term was first used by the late Ming and early Qing drama theorist Li Yu (1611-1680) in his Occasional Notes with Leisure Motions. It means that in dramatic creation, one should maintain a good balance between fiction and non-fiction in characterization and plot development. According to

shǎng xìn fá bì 赏信罚必 Confer Honors and Mete Out Punishment to Those Who Deserve Them 该奖赏的一定奖赏，该处罚的一定处罚。后用来形容做事严格公正而分明。同“赏罚严明”“赏罚分明”。古人认为，赏罚是治国治军的重要原则和方法；赏罚有示范作用——赏为了劝善，罚为了惩恶，所以必须依照规矩，分清功过善恶，不徇私偏袒，赏罚得当，这样才能形成整体合力。它是诚信精神的具体体现。 This term originally means awarding those who deserve it, and punishing those who must be punished. Later on it was used to mean that one must be strict, fair, and transparent in governance. Ancient Chinese believed that honors

rénzhèng 仁政 Benevolent Governance 基于仁爱之心的为政方式。“仁政”一说是由孟子（前372？—前289）提出的。孟子认为，每个人天生都具有仁爱之心。但仁爱之心需要不断扩充，才能成就现实的仁德。执政者应该不断扩充自己的仁爱之心，并以此心照顾治下的百姓，为百姓提供生活所需的物质条件以及良好的社会秩序。基于这种仁爱之心的政治治理即是“仁政”。为政者如果能够推行“仁政”，则可以实现民心的归附与国家的强盛。 This refers to governance of a state based on benevolence, proposed first by Mencius (372?-289 BC). He held that everybody was born with a heart of benevolence, but this needed to be nourished constantly to attain the virtue of benevolence in reality. The ruler should constantly have his heart of

qiónglǐ-jìnxìng 穷理尽性 Exploring the Nature of All Things 彻底探究人和事物的原理，充分发挥人和事物的本性。“穷理”即寻根究源，穷尽与人或事物有关的一切原理、规律或法则；“尽性”即透彻了解，充分发挥人和事物固有的天性或本质属性。宋代理学家将其作为认识世界、修养道德、通达性命的根本方法，王阳明（1472—1529）认为“理”与“性”并非二事，“穷理”即是“尽性”。中国古人认为，认识世界和认识自我，改造世界和提升自我，是同步互动、有机统一的过程。通过这一过程的努力，才能达到人与自然和谐平衡、主体与客体融合为一的理想境界。 This term means to thoroughly explore the fundamental nature and pervasive laws of humanity and all things, which includes the exploration of natural phenomena, cosmic laws, and local events. We must fully understand how all things are connected, so that we can contribute to all things

qīnzhī 亲知 Knowledge from Personal Experience 亲身获得的知识。“亲知”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”。“亲知”指通过亲身的观察和经历而认知事物，是一种直接的认知方式。 Knowledge from personal experience 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 from personal experience means learning by examining or getting

qiánshí 前识 Foreknowledge / Prophecy 提前获得的认识。“前识”一词出于《老子》，指在众人认识之前即已获得的优越于常识的认知。拥有“前识”之人往往自认为有先见之明。但在道家看来，“前识”只是个人的某种偏狭认识，并不能揭示事物真实的自然状态。如果统治者依据这样的“前识”来治理国家，则会造成对百姓的伤害，导致国家的混乱。 This term refers to the knowledge obtained about something before it happens or exists. It first appears in Laozi, referring to the knowledge one has obtained about something before others get to know about it. Those who believe that they can have such foreknowledge tend to consider themselves as