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dàshōushā 大收煞 The Grand Finale 指全本戏剧的收场戏。这一术语包含对戏剧全场收束的要求：自然合理而非生硬地交代剧中人物的结局、事件结果，让观众体验到情节有呼有应、有放有收、有始有终、有因有果，心理由紧张到舒释、由期待到满足的审美愉悦，有“团圆之趣”。李渔（1611—1680）所言“团圆”不仅是骨肉分离而终聚、有情人终成眷属之类的圆满结局，而是指戏剧结构如同一个完整的环，收场戏就是扣上这个环的最后一步，也是戏剧的高潮。 This term refers to the final part of a drama. It contains a requirement as to how a dramatic or operatic performance should end; i.e., a natural and reasonable rather than stiff outcome of the characters and events in a play, making it possible for the audience to experience […]

dàjié 大节 Major Principles 行事的根本原则与节度。“大节”与“小节”相对，规定着不同身份的人所应担负的根本职责以及相应的行事法则，是人必须持守的节度。在日常的人伦生活中，人们虽有过错，但一般不会违背“大节”。而“大节”的失守，往往是由于禁受不住巨大的压力或诱惑。因此，持守“大节”是对人的严峻考验。 This term means fundamental principles and standards of behavior. In comparison with minor principles, major principles are about the fundamental duties borne by people of different social status and how they should be performed; they are standards of conduct that people must observe. In ethical human relations, people may commit

chuánqí 传奇 Legendary Story 作为文艺术语，含义有三：其一，指唐宋时期的一种短篇小说体裁。由六朝时的志怪小说演变而来，内容扩展到对社会生活及各种人情世态的描写。“传”为传说，“奇”为奇异，本义指记述传说或奇异的故事。唐代裴铏的《传奇》一书可能是该术语的最早应用。宋代时以唐代小说《莺莺传》为传奇，元代时称唐人小说为“唐传奇”。与唐传奇相比，宋代传奇更为贴近生活和口语。其二，指宋元时期的诸宫调、戏文、杂剧等戏曲文学类作品。因这一时期的说唱文学、戏曲创作等多取材于唐传奇，故称。其三，指明清时期以唱南曲为主的长编戏曲。由南戏发展而来，也融合了元杂剧的特点，如梁辰鱼（1519—1591）的《浣纱记》、孔尚任（1648—1718）的《桃花扇》、洪昇（1645—1704）的《长生殿》等。各个时期的传奇概念，既有题材的沿用与拓展，又有手法的继承与创新，其核心“传奇特之事、演奇特之人”是一以贯之的。 This is a term for a literary form. It refers to three types of artistic works: 1) A type of short story in the Tang and Song dynasties that evolved from tales of the supernatural in the earlier Six Dynasties. Later its subjects widened to include social life, and stories

cái 才 Talent / Capability / Attribute 人的才能、材质。具体而言，“才”有两种不同的含义。其一，指人应对、处理事务的才能、才干。在这个意义上，“才”是因人而异的。人有才与不才之分，也有兼才与偏才的不同。其二，指人天生所具有的材质，通“材”，接近或等同于“性”的概念。与对“性”的理解相似，人们对“才”之善恶也有着不同的看法。 This refers to a person’s ability and attributes. To be specific, it has two meanings. First, it refers to a person’s ability to respond to and handle things. In this regard, such ability differs from person to person. A person may or may not have talent. There

bù wàng bǎi xìng zhī bìng 不忘百姓之病 Never Forget the Suffering of the People 念念不忘百姓的疾苦。儒家认为，为官理政的目的，在于使百姓安居乐业，为政者要时时心怀“忧思”，即以百姓的疾苦为忧，想办法使百姓免于疾苦。它体现了儒家“仁政”理念、中华人文精神和仁人志士经世济民的担当精神。宋代范仲淹（989－1052）《岳阳楼记》中“先天下之忧而忧，后天下之乐而乐”一语，也是这一精神的精彩表达。 Confucianists believe that the aim of a government official is to have people live in peace and contentment. Officials must always bear in mind the people’s well-being, to be concerned about their suffering, and do their best to keep them

bīng qiáng ér wú yì zhě cán 兵强而无义者残 A Strong Army Without Righteousness Is Destructive. 军力强大而不行正义的国家必定是破坏性的。“义”即道义、正义；“残”即祸害、残害。自古以来，每一个有作为的治理者，无不希望“富国强兵”，但在此之上，还有一个更高的原则，那就是“义”。“义”是中华民族超越一切物质利益的精神崇尚。如果不行正义，强大军力带来的只能是祸害。 A state that has a strong army but acts without righteousness is bound to be destructive. Since ancient times, all rulers with high ideals have pursued a wealthy state and a strong army. However, there is a more important

bié míng 别名 Distinct Name 用以特指某类或某一个事物的名称。“别名”是荀子（前313？—前238）所使用的一种名称类别，与“共名”相对。名用以指称实。同一类别之中具有特殊属性的事物类别，可以用一个“别名”来加以指称。一个“别名”所指称的事物类别中若仍然具有特殊的事物类别，可以用更高层级的“别名”来加以指称。如此类推，直至不能划分出更细致的事物类别。指称一个事物大类的“别名”称为“大别名”。 A distinct name is used for a particular category or a certain object. It is used by Xunzi (313?-238 BC) in contrast with “general name.” A name should denote the nature of a thing. Things in the same category that have unique features can be referred to by “distinct

bǎo mín 保民 Protecting the People 安定百姓的生活。“保民”一说最早见于《尚书·康诰》。古人认为，天命决定着人世中至高无上的王权的归属。天命的授予与剥夺遵循着固定的原则，君主有德则授命，失德则剥夺天命。君主保有天命的最重要的德行即是“保民”。“保民”意在使治下的百姓获得安定的生活，体现着君主对百姓的关爱与照顾。“保民”构成了古代政治治理的核心目标。 This term means safeguarding the people’s life. It first appeared in The Book of History. In the view of ancient Chinese, the Mandate of Heaven determined to whom supreme power in the human world belonged. The Mandate was bestowed and removed according to predetermined principles. Virtuous rulers received

bái mǎ fēi mǎ 白马非马 A White Horse Is Not A Horse. 白色的马不是马。“白马非马”是名家提出的一个重要命题，公孙龙对这个命题进行了充分的讨论。他认为，“马”之名是用来指称马的形体的，而“白”之名是用来指称白色的。“白马”兼指马与白，因此与“马”所指称的是不同的事物。“白马非马”的命题意在指出，“马”之名无法精确指示马之中的白马、黄马、黑马所具有的特殊性。为了准确指称事物，就需要对名做出细致的辨析。 This is an important proposition made by the School of Names. Gongsun Long discussed this thesis in great detail. In his view, “horse” is a name of the physical body of a horse, whereas “white” is the name for white color. “White