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zhōnɡ 忠 Loyalty “忠”是一种尽己所能的态度。处在某一身份或职位的人应全心全意地履行其职责，而不应受个人私利的影响。“忠”的对象可以是赋予其职分的个人，也可以是其履职的组织、团体乃至国家。例如在古代社会，人们认为君主应该忠于民众，臣属应该忠于君主。 Loyalty involves doing one’s utmost. A person in a certain position or office should wholeheartedly perform his duties and must not be influenced by personal interests. The object of loyalty can be the person who appoints you to your post or grants you a position; it can also be an organization, […]

zhì dà guó ruò pēng xiǎo xiān 治大国若烹小鲜 Governing a Big Country Is Like Cooking Small Fish. 治理大国就像烹制小鱼一样。“小鲜”即小鱼。这是老子基于“无为”理念阐发的治理大国的基本原则。烹制小鱼，必须注意调和好各种佐料，精心掌握好火候，使每条小鱼都入味；同时不能多加搅动，多搅则易烂。与此相类，大国幅员辽阔，人口众多，各地域、阶层的差别大，治国者要精心周到，统筹兼顾，使政策措施惠及每一个人；国家大政方针一旦确立，施政者不要过多干预社会生活。 Governing a big country is like cooking small fish. This is a fundamental principle of state governance based on the concept of “non-action” advocated by Laozi. When cooking small fish, one needs to mix various kinds of

zhí 直 Rectitude “直”的基本含义是正直。具体而言，人们对“直”有两种不同的理解：其一，言行符合道德或礼法的要求，不因贪图个人的私利而行背德违法之事，即是“直”。不过由于人们对德礼的理解不同，对“直”的具体表现的认识也有所差异，甚至存在矛盾。其二，依据实情行事，不为迎合他人的期待或需求而隐瞒实情，也是“直”。 The basic meaning of “rectitude” is uprightness. More specifically, there are two interpretations of “rectitude.” The first interpretation refers to words and deeds that meet the moral standards or the rules of propriety. To be “upright” is to refrain from doing anything immoral or illegal for the sake of personal gain.

zhīxiān-xínɡhòu 知先行后 First Knowledge, Then Action 对“知”“行”关系的一种认识。程颐、朱熹等人在“知”“行”关系问题上主张“知先行后”。他们并不否认，对人伦日用之道的体认与践行是相互关联的，二者不可偏废。但若就先后而言，应以“知”为先。“知”是“行”的基础，“行”是在“知”的指导下实现的。只有先认识了人伦日用之道，才能使自己的言行符合道的要求。 The term represents one interpretation of the relationship between “knowledge” and “action.” Regarding the relationship between “knowledge” and “action,” scholars like Cheng Yi and Zhu Xi argued that “knowledge precedes action.” They did not deny that an understanding of the principles underlying human relations in everyday life is

zhīxínɡ-héyī 知行合一 Unity of Knowledge and Action 对“知”“行”关系的一种认识。王守仁基于心学“心外无理”的主张，提出了“知行合一”说。他认为，对人伦日用之道的体认与践行不能割裂，二者是一体的两面。心中有所“知”必然会付诸行动，“行”是“知”的自然运用。若不“行”，便不是真正的“知”。另一方面，“行”也必然会带来深刻切实的认知。若没有“知”，仅仅是不自觉的或迫不得已的行为，便不能实现端正之“行”。 This is one interpretation of the relationship between “knowledge” and “action.” Based on the concept in philosophy of the mind that “there are no li (理), or principles, outside the mind,” Wang Shouren made the argument that “there is unity of knowledge and action.” He felt that it

zhī chǐ ér hòu yǒng 知耻而后勇 Having a Feeling of Shame Gives Rise to Courage. 知道耻辱之后就有了勇气。源于“知耻近乎勇”（知道耻辱就接近勇敢了）。“知耻”就是有羞恶之心（对自己的过错感到羞耻，对他人的不善感到憎恶），孟子将其视为人之为人的基准或底线之一。“勇”即勇气、勇敢。在儒家那里，它和“知”（智慧）、“仁”（仁爱）一起构成“三达德”（三种普世的德行）。将“知耻”和“勇”联系起来，意在激励人们要勇于面对自己的不足，奋发进取，为达到完美境界而努力。它是个人、企业、组织、民族、国家等自尊、自励、自强精神的体现。 The notion that having a feeling of shame gives rise to courage comes from the saying that “to have a feeling of shame is to be near to having courage.” Having a feeling of shame means to be ashamed

zhèng zhě zhèng yě 政者正也 Governance Means Rectitude. “政”就是“正”的意思。“政”即政治、治理国家；“正”即坚持原则，端正品行，处事公正。“政者正也”有两层意思：一是强调为政者在施政层面应坚持原则、端正品行、处事公正；二是在道德层面强调为政者应严格要求自己，通过自身的示范作用，影响下属和民众一起循行正道、遵守社会规范。它是古代“人治”、“德政”思想的具体体现。 Zheng (政), or governance, refers to policy and managing the country, while zheng (正), or rectitude, refers to adherence to principle, decent behavior, and handling matters with fairness. This term has two meanings. First, it emphasizes that those who govern should adhere to principle, behave correctly, and handle

zhènɡxīn 正心 Rectify One’s Heart / Mind 使心归之于正以践行日用伦常之道。“正心”出自《大学》，与格物、致知、诚意、修身、齐家、治国、平天下并称“八条目”，是儒家所倡导的道德修养的一个重要环节。“正心”以“诚意”为前提。在真诚践行日用伦常之道的过程中，人心不可避免地会因愤怒、恐惧、欢乐、忧患等情感而有所偏邪。因此需要时常修正自己的心意，使之不受干扰，始终保持对实现日用伦常之道的追求。 This term means to rectify our mind so as to follow moral principles in daily life. Rectifying one’s heart or mind is one of the eight notions from the philosophical text The Great Learning, the other seven being “studying things,” “acquiring knowledge,” “being sincere in thought,” “cultivating

zhènɡmínɡ 正名 Rectification of Names 修正或端正事物的指称、名号，使名实相符。“名”是对事物的指称，规定着事物的属性及其与他者的关系。“实”是名所指称的事物、实体。名的规定应与其所指之实相符。但在现实中，名实往往不能相合。针对这种情况，就要求事物所用之名不能超过事物自身的属性，名所指之实也不能超出名所规定的范围。“正名”是维护名所构建的社会秩序的重要方法。各家都认同“正名”的主张，但其所修正的“名”的具体内容则有所不同。 This refers to the rectification of what things are called so that name and reality correspond. A name is what is used to refer to a thing, which determines the attributes of the thing and its relations with other things. “Reality” refers to a thing or an entity that

zàizhōu-fùzhōu 载舟覆舟 Carry or Overturn the Boat / Make or Break 水既能载船航行，也能使船倾覆。水比喻百姓，舟比喻统治者。“载舟覆舟”所昭示的是民心向背的重要性：人民才是决定政权存亡、国家兴衰的根本力量。这与“民惟邦本”“顺天应人”的政治思想是相通的。自古以来它对执政者有积极的警示作用，提醒他们尊重民情民意，执政为民，居安思危。 Water can carry a boat, but can also overturn it. Here, water is compared to the people, while the boat is compared to the ruler. The phrase, “carry or overturn the boat,” reveals the importance of popular support: people are the critical force