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tiányuánshī 田园诗 Idyllic Poetry 一种以描写田园景色和田园生活为主要题材的诗歌流派。由东晋诗人陶渊明开创。陶渊明的诗大部分取材于田园生活，语言质朴，画面平淡，但清新自然，意境深远，韵味醇厚。田园诗为中国古典诗歌开辟了一个新的境界，影响了六朝之后的诗歌发展。 A genre created by Tao Yuanming of the Eastern Jin Dynasty, idyllic poetry depicts rural life and scenery. Taking country life as his favored theme, Tao Yuanming used plain language to portray rural scenes. His poems were unpretentious, refreshing, and natural, thus creating a far-reaching aesthetic conception and a lasting […]

tiānxià-wéigōng 天下为公 The World Belongs to All. 天下是公众的，天下为天下人所共有。“天下”，本义是“普天之下”，喻指君位、国家政权或整个国家，后泛指整个世界。“公”，大家、公众。狭义指贤人，德才兼备的人；广义指全体国民或天下所有的人。“天下为公”主要有两层意思：其一，君位非一人一姓所私有，而为有才德的人所共有，即所谓传贤不传子。其二，国家非一人一姓所私有，而为公众所共有。其中包含着反对君位世袭、主张推举有才德之人掌权的“尚贤”和“民本”思想。古人相信，“天下为公”是实现“大同”社会、人民生活幸福的政治前提和保障。至近代，“天下为公”又演变成为推翻专制、实现民主的标志性关键词，后来成为一种美好的社会政治理想。 The world is a public realm and therefore belongs to all the people. Tianxia (天下), which literally means everything under heaven, used to refer to the monarch, state power, or the nation; later it extended to mean the whole world. In the narrow sense, gong (公) refers to figures

tiānshí dìlì rénhé 天时地利人和 Opportune Time, Geographic Advantage, and Unity of the People “天时”本指作战时的有利气候，泛指时间上的各种有利条件，包括天气、时机、机遇等；“地利”本指作战时的有利地形，泛指空间上的各种有利条件，包括地形、地势、区位等；“人和”本指得到人们拥护，上下同心，团结一致，泛指人的优势。古人认为，它们是事关成败的三种最重要的因素；而且“天时不如地利，地利不如人和”，其中起决定作用的是“人和”。它反映了中国人考虑问题的三个基本向度——时间（时机）、空间（环境）和人，体现“以人为本”的基本理念。 “Opportune time,” which originally referred to the favorable weather at the time of war, now generally refers to various temporal advantages, including weather, timing, opportunity, and so on. “Geographic advantage,” which originally referred to advantageous positions in battle, now refers to

tiānjīng-dìyì 天经地义 Natural Rules and Orderliness 天地的规则与秩序。据《左传》的记载，子产提出了“天经地义”之说，以解释礼的本质及依据。在子产看来，天地的运行遵循着恒常的规则，并呈现出稳定的秩序，具有最高的合理性。人应效法于天地，符合“天经地义”的言行与秩序即是合理的、正当的。礼对人的言行及人伦秩序的规定，正是“天经地义”的体现。“天经地义”一词后来被广泛地用以描述各种事物的正当性及不容置疑的道理。 Literally, this term means the rules and orderliness of heaven and earth. According to Zuo’s Commentary on The Spring and Autumn Annals, Zichan proposed the concept to explain the essence and justification of rites. Zichan believed that the movements of heaven and earth followed eternal rules that created

tì 悌 Fraternal Duty 弟弟对兄长的顺从与敬爱，也作“弟”。在言行上，“悌”要求为人弟者顺从、遵循兄长的教导与命令。“悌”应植根于弟弟内心对兄长的亲爱与敬重。儒家常将“悌”与“孝”并称，认为“孝悌”是个人德行养成的基础，并将其作为维系与强化家庭伦理乃至政治秩序的根本。 Fraternal duty is obedience to, and love and respect for one’s elder brother. To observe this, the younger brother must follow an elder brother’s guidance and orders. Fraternal duty should be rooted in the heartfelt love and respect for an elder brother. Confucians often speak of “fraternal duty” and “filial

tàikānɡtǐ 太康体 The Taikang Literary Style 西晋初年和中期大约三十多年时间里的诗歌风格，指晋武帝太康年间（公元280—289年）以左思、潘岳、陆机等人为代表的诗体。与建安时代积极进取、昂扬向上的诗风不同，太康诗人讲究辞藻华丽和对偶工整，诗歌技巧更臻精美。其中，左思的作品语言质朴，但内容充实、气势雄浑，在太康诗风中独树一帜。 This term refers to a poetic style popular for about 30 years from the early to mid-Western Jin Dynasty, particularly in the Taikang era (280–289) during the reign of Emperor Wu. Among the poets of this tradition were Zuo Si, Pan Yue, and Lu Ji. Taikang poets focused

sìxiàng 四象 Four Images “八卦”生成过程中由“两仪”分化出的四种物象或特性。《周易·系辞上》言：“易有太极，是生两仪，两仪生四象，四象生八卦。”“两仪”继续分化形成相互区别而又相互关联的四种物象或特性，就是“四象”。对于“四象”的具体内容，古人有着不同的理解：其一，从万物生成的角度来看，“四象”或指春、夏、秋、冬四时，或指金、木、水、火四种基本元素。其二，从占筮的角度来理解，“四象”或指揲（shé）分蓍草时每组被分出的四根蓍草，或指画卦时所确定的太阴、太阳、少阴、少阳等四种爻象。 This term means the four images, or features of the four images, which are engendered through the division of the two modes in the process of the formation of the eight trigrams. As explained in The Book of Changes, “Changes involve taiji (太极 the supreme ultimate), which produces two modes. The

shì dé zhě chāng，shì lì zhě wáng 恃德者昌，恃力者亡 Those Who Rely on Virtue Will Thrive; Those Who Rely on Force Will Perish. 依靠道义的就会兴旺，依靠暴力的就会消亡。见于《史记·商君列传》引《尚书》。“德”即道义、恩德、德行，“力”即强力、暴力、武力。受儒家政治伦理思想影响，中国人自古提倡“王道”（以德服人），反对“霸道”（以力压人）。认为以德服人才能使人心悦诚服，从而形成合力，使事业兴旺发达；而以力压人只能使人被迫屈从，不能达成真实持久的和谐与团结。管理一单位如此，治理一国家如此，处理国与国之间的关系亦如此。作为处理国与国之间关系的原则，其含义可以诠释为：穷兵黩武、弱肉强食有违文明发展，只有坚守道义、互信互谅才能造就世界的持久和平与安全。 Relying on moral strength will bring prosperity, whereas relying on violence will bring doom. The saying is described in Records of the Historian as coming from The Book of History. De (德) refers to

shènɡ Tánɡ zhī yīn 盛唐之音 Poetry of the Prime Tang Dynasty 指唐玄宗开元（公元713—741年）、天宝（公元742—756年）年间的诗歌创作与艺术成就。与初唐、中唐、晚唐时期的诗歌相对应。这一时期是“安史之乱”前唐帝国的黄金时代，当时，社会稳定、政治清明、经济繁荣，南北文化融合，中外交通发达，这一切为“盛唐之音”营造了很好的社会氛围和文化基础。在唐诗初、盛、中、晚四个阶段中，盛唐最短，但艺术成就最为辉煌，被后人誉为“盛唐气象”。这一时期，不但出现了诗仙李白、诗圣杜甫，而且还出现了张说（yuè）、张若虚、张九龄、孟浩然、王维、高适、岑参（shēn）、王昌龄、王之涣、崔颢、李颀、王翰等一大批卓有成就的诗人。他们赞美山川，向往功业，抒发个人情志，记述社会现实，诗风豪迈浑厚、意境宏阔高远，语言清新天然，富有生命活力与进取精神，创造了中国古典诗歌的最高成就。就诗派而论，这一时期则有山水田园诗派、边塞诗派等。 This term refers to the poetic creation and achievements during the Kaiyuan(713–742) and Tianbao (742–756) reign periods of Emperor Xuanzong of the Tang Dynasty, as compared with poetic writing in the early Tang, mid-Tang, and late Tang periods. This period, marked by good

shēngshēng 生生 Perpetual Growth and Change 生生不息的变化。《周易·系辞上》言：“生生之谓易。”《周易》所言“生生”包含两层含义：其一，就万物的存在而言，“生生”指天地万物处于永恒的生成、变化之中，阴阳的交互作用构成了“生生”的内在动力。“生生”是天地万物的根本属性，也是道德之善行的来源。其二，就占筮而言，“生生”指奇画与偶画相交错，卦爻之象处于不断变化之中。 The term stands for perpetual change. According to The Book of Changes, while shengsheng (生生) here means continued growth and perpetual change, it can be understood at two levels. First, in regard to the existence of all things, it is the interaction of yin and yang that drives the