PBLK

cānyàn 参验 Cross-checking and Verification 通过观察、比较获得验证，是检验认识与言论正确与否的一种方法。“参验”之法在先秦时期即屡被提及，韩非子对这一方法做出了较为深入的阐发。韩非子认为，要判断某一认识或言论的正确性，需要从天、地、物、人等多方面进行比较、检验，这就是“参验”。“参验”应注重认识或言论的实际功用。只有通过比较、检验而证明能够发挥实际功用的认识或言论才是正确的。如果不经“参验”就盲目加以肯定，是愚昧的做法。 One way to confirm whether one’s assessments and opinions are correct is to verify them through observation and comparison. The method of crosschecking and verification was frequently mentioned in the pre-Qin period. Hanfeizi expounded this method in detail. He believed that to determine whether something was correct or not, […]

bù zhàn zài wŏ 不战在我 It Is Entirely One’s Own Decision Not to Fight. 若无胜算就不与敌人交战。是否交战取决于我，而不可受制于敌。这是古人提出的一种军事思想。“不战”并非消极避战。它的意思是说：当形势不利于我而利于敌的时候，我应避免与敌正面交锋，尤其要避免战略决战；不能因敌之动而仓促交战或被动应战，而应以持久防御使敌疲惫，同时设法调动敌人，迫敌露出破绽，然后乘隙出击、反攻，战而胜之。它强调的是在战争中要牢牢掌握主动权，不打无把握之仗。 To fight or not to fight is one’s own decision, not the enemy’s. Do not engage the enemy if victory is not guaranteed. This is a principle of military operations proposed by ancient Chinese. “Not to engage the enemy” does

bùzhàn’érshèng 不战而胜 Win Without Resorting to War 不用交战就已战胜敌人。源于古代著名的军事家孙武。孙武提出，最高明的用兵方略是“不战而屈人之兵”，方法有二：其一“伐谋”，挫败敌方的计谋，使敌人无计可施；其二“伐交”，破坏敌方的外交，使敌人孤立无援。由此造成敌必败、我必胜的战略态势，最终迫使敌人屈服。这是一种融政治、军事、外交于一体的大军事观，为历代有作为的军事家所推崇。时至今日，这一思想被广泛运用于国际关系、企业“商战”等众多领域。其核心是：做好自己，搞好联合。 This saying comes from Sun Wu, the well-known military strategist, who said that the best military strategy is “to defeat the enemy without going to war.” He listed two ways for achieving this: 1) the use of stratagems to foil the enemy’s plans; 2) the use of

bó’ài 博爱 Extensive Love to Benefit All 广泛地爱，惠及所有的人。“博”即广泛、广大；“爱”即“惠”，惠及众人。古人认为，“安民则惠”（使民众安定生活就是惠），“爱”是“仁”的体现，而“仁”则是与人亲密。“博爱”犹言爱民、惠民，首先是一种执政理念，意在使国家的制度、法令、政策、措施的受益面尽可能最大化，使更多的人得到好处。它也指与众人亲密相处、友善相待、相互扶助的一种社会伦理、个人品格或情怀。 Bo (博) means extensive, wide; ai (爱) is synonymous with hui (惠) which means benefit to all. Ancient Chinese believed that ensuring the people a life of peace and security is hui. Love in turn is an expression of ren (仁) , or benevolence, which is based on close human relationships.

biāojǔ-xìnghuì 标举兴会 Distinctiveness and Spontaneity 亦作“兴会标举”。“标举”有“标明、突出”之义，后来引申出“鲜明、高超、独特”等众多含义。“会”是会聚，“兴会”是创作主体为外物所激发的创作状态及由此产生的丰富的心理感悟，是文学创作时灵感勃发而自然生成的浓厚兴致与意趣。“标举兴会”指文学创作中由“兴”所生发的丰富的心理感悟与情感特征，亦指作品中所呈现的浓厚而强烈的兴致与意趣。“标举兴会”既是一个文学批评术语，也是一种创作理念，它与崇尚自然、反对造作的写作态度相对应，推崇创作者的才华与激情，强调直觉基础上的自由想象和灵感勃发状态下的自由创造。 Also “spontaneity and distinctiveness.” Biaoju (标举) originally meant “to mark out or stand out.” It later extended to mean “superior, unique, distinctive, and outstanding.” Hui (会) means “to get together.” Xinghui (兴会) refers to one’s passionate creative state and rich perceptions sparked by an object, and keen, naturally-inspired interest and charm in

biānsàishī 边塞诗 Frontier Poetry 一种以塞外风光、边境战事及戍边生活为主要创作题材的诗歌流派。其作品或描绘奇异鲜明的塞外风光，或反映惨烈的战争场景与艰苦的戍边生活，有些则重点刻画戍边将士们的离别、思乡、报国之情或其配偶之闺怨及对前方亲人的思念等。边塞诗往往反映作者对战争的深切感受和思考，表现出个体生命价值与时代精神之间的一种张力。边塞诗以唐代为主，之后虽也有边塞之作，但规模与气象远不能与唐代相比。 Poems of this kind depicted frontier scenery as well as fighting along the northern border area and the life of soldiers garrisoned there. These poems described the scenic splendor north of the Great Wall, fierce war scenes, or hardships endured by frontier guards. Some of the works were about soldiers’

bǎixì 百戏 Baixi (All Performing Arts) 中国古代歌舞杂技表演的总称。包括武术、魔术、驯兽、歌舞、滑稽戏表演，及空中走绳、吞刀、踏火等各种杂技，内容丰富，形式多样，表演比较自由而随意，追求娱乐效果，具有民间性和通俗性。汉代开始流行，随着各民族的文化交流与融汇，乐舞杂技表演形式也不断融合、丰富，“百戏”是表示其种类繁多。南北朝以后其义同于“散乐”。唐代进一步盛行。宋代以后，散乐侧重指文人创作、艺人表演的歌舞、戏剧，百戏则相当于民间杂技。有时，统治者会因为百戏耽误正业甚至影响风气而颁布禁令。总的来说，百戏孕育了歌舞、戏剧等高雅艺术，留下了中国杂技这一非物质文化遗产，丰富了人们的精神文化生活。 It’s a generic term in history for performing arts, including martial arts, magic, taming animals, song and dance, farce, tightrope walking, knife swallowing, walking on fire, and other acrobatic performances. Such performing arts were diverse in both form and content and the performance could easily take place, the only

ānjū-lèyè 安居乐业 Live in Peace and Work in Contentment 安定地生活，愉快地工作。“安居”，安于居所，指平平安安地生活。“乐业”，乐于本业，以自己的职守为乐，指快乐地从事自己的本职工作。形容国家、社会治理得非常好，天下太平无事，人们各得其所，各安生计，幸福快乐。它是普通民众所抱有的基本社会理想，也是有所作为的政治家、管理者所追求的社会治理的目标。作为政治理想，它体现着以民为本、注重民生的基本精神。 Live a stable life and work happily. Anju (安居) literally means a secure house and by extension living a happy life. Leye (乐业) means enjoying one’s work. Together they refer to the general state of good governance, with peace prevailing and everyone in their proper place, satisfied

ài rén yǐ dé 爱人以德 Love the People in Accordance with Rules of Moral Conduct 爱他人要以合乎道德规范为原则，不能无原则地偏私偏爱、迁就纵容。“德”即道德规范，也指人的道德品行，它是维护良好社会秩序的内在依据。“爱人”属于个人层面的情感，而“德”则是全社会应共同遵守的规范。“爱人”若不“以德”，则既违背了社会的共同规范，也损害爱人者和被爱者的个人品德。“爱人以德”体现了尊崇道义、注重社会秩序及公共利益的精神。 Love of others must follow the rules of moral conduct, and not be unprincipled, selfish or indulgent. De (德) here refers to moral behavior and consciousness, and is the foundation for upholding proper social order. Loving the people is on

àimín 爱民 Love the People 仁爱民众；爱护百姓。它不仅是治国者应该具有的对百姓的一种情怀，而且是治国理政必须遵循的重要原则。古人认为，治国者应该通过具体的政策、措施，使民众获利，安居乐业，免受痛苦和无端侵害。这也是治国者获得民众尊崇的前提或基础。“爱民”不仅是重要的政治理念，而且延伸到军事领域，成为兴兵作战的重要原则。依照这个原则，敌我双方的民众都应该受到爱护。它是中华“民本”“仁义”思想的展现。 This term means to love and care for the common people. This is not only a sentiment which those who govern should have for the common people, but also an important principle which must be adhered to in governance. The ancient Chinese believed that those who govern should use