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yǔmín-gēngshǐ 与民更始 Make a Fresh Start with the People 和民众一起革新政治。更始：重新开始。原指帝王即位改元或采取某些重大措施，后指执政者与民众一起变革现状，开创新局面。其中蕴含着悠远深厚的民本思想和君民一体、上下一心、共同革故鼎新的精神。 The term means to make political reform together with the people. Gengshi (更始) means to make a fresh start. The term used to refer to a new emperor ascending the throne, taking a new reign title or implementing a series of new policies. Later, it came […]

yǒuróng-nǎidà 有容乃大 A Broad Mind Achieves Greatness. 有度量，才能有大成就。“有容”即容量大，能包容；“大”指气魄、事业伟大。“有容”是一种道德修养，更是一种生存智慧。它是在承认并尊重个体及社会差异基础上调处自我与他人关系、寻求社会和谐的一种道德自觉，但又不是故意纵容或作无原则的妥协。“有容乃大”提醒人们立身行事尤其是为官理政，要心胸开阔，善于听取各种意见，宽和对待不同事物，就像大海接纳无数江河细流一样，这样才能养成伟大的品格，成就伟大的事业。其义与“厚德载物”相通。 A broad mind achieves greatness. Yourong (有容) means that one has the capacity to accommodate others. Da (大) refers to great courage and an important cause. Yourong is a moral standard, and more importantly, contains wisdom for survival. It is a conscious act of morality in pursuit of social harmony

yǐzhí-bàoyuàn 以直报怨 Repaying a Grudge with Rectitude 以正直之道对待怨恨的人。“以直报怨”是孔子提出的一种报答仇怨的原则。对待怨恨的人，孔子认为“以怨报怨”“以德报怨”这两种处理方式都不正确。孔子主张，不可因一时的愤恨情绪而肆意施加报复，也不可隐匿仇怨报答以恩惠友善，而应该分辨造成仇怨之事的是非曲直，以正直的原则做出回应。 Treat a person you hold a grudge against with upright behavior. “Repaying a grudge with rectitude” was a principle proposed by Confucius for dealing with grudges. He felt that both “repaying a grudge with a grudge” and “repaying a grudge with kindness” were incorrect. Confucius argued that

yǐwú-wéiběn 以无为本 Wu Is the Origin. 将“无”作为世界的本体或本原。老子曾提出“有生于无”。魏晋时期的何晏、王弼等人进一步发挥这一思想，主张天地万物都“以无为本”。他们认为，任何具体的事物都不能作为另外一个具体事物的本体或本原，更不能成为整个世界的本体或本原。天地万物的发生与存在都依赖于一个更根本的、超越于有形事物之上的“无”。只有无形无名的本体才能使众多的具体事物发挥各自的功用。 Wu (无) is regarded as the original source or ontological existence of the world in classical Chinese thinking. Laozi claimed that “you (有) is born out of wu.” This concept was further developed by He Yan, Wang Bi, and other thinkers of the Wei and Jin dynasties, who maintained that

yīwù-liǎnɡtǐ 一物两体 One Thing in Two Fundamental States 作为统一体的“气”之中包含着对立的两个方面。张载认为，天地万物都是由“气”构成的。“气”是完整的统一体，也即“一物”。同时，“气”又有虚实、动静、聚散、清浊等对立的状态，即是“两体”。没有对立面的相互作用，则没有统一体的存在；没有统一体的存在，则对立的相互作用也会消失。统一体之中的对立，是“气”及其所构成的事物产生变化的根源。 Qi (气), or vital force, consists of two opposing aspects. According to the Song-dynasty philosopher Zhang Zai, everything in the world consists of qi. On the one hand, qi is a whole and one thing; on the other, it consists of pairs of contradictory states, such as the

Yán-Huáng 炎黄 The Fiery Emperor and the Yellow Emperor / Emperor Yan and Emperor Huang 炎帝和黄帝。是历史传说中上古的两个帝王，亦即两个部落首领。炎帝姓姜，号“神农氏”；黄帝姓公孙，号“轩辕氏”。他们居住在中原，与东方部落和南方部落逐渐融合，不断繁衍，形成华夏族主体（汉朝以后称为汉族，唐朝以后又称唐人），因而他们被尊为华夏民族的祖先。他们的部落尤其是黄帝部落，文明程度最高，上古的许多重要的文化、技术发明都是由他们两个部落创造的，因而他们又被视为华夏文明的始祖。近代以后，他们又成为整个中华民族和中华文明的一种象征。至今散居世界各地的华裔也大多认同自己是“炎黄子孙”或“黄帝子孙”。“炎黄”实际上已成为中华民族共同的文化符号。 Emperor Yan (the Fiery Emperor) and Emperor Huang (the Yellow Emperor), legendary Chinese rulers in pre-dynastic times, were actually tribal leaders. Emperor Yan, whose family name was Jiang, was known as Shennongshi while Emperor Huang, whose family name was

yánjìnyì 言尽意 Words Can Fully Express Thought. 言语能够表达对世界的根本认识。言语与思想的关系是魏晋时人讨论的一个重要议题。欧阳建不满于荀粲、王弼等人的“言不尽意”的看法，提出了“言尽意”的主张。在他看来，“意”（思想）是对事物及其道理的认识。而名号、言语则是对“物”（事物）、“理”（事理）的反映，由“物”、“理”而定。“意”的获得与表达是通过名号、言语的辨析而实现的。“意”与“言”是一致的，不能割裂。因此，“意”可以全面、透彻地表达思想认识。 Words can fully express the fundamental understanding of the universe. The relationship between language and thought was a prominent topic of debate in the Wei and Jin dynasties. Ouyang Jian did not accept the view of Xun Can and Wang Bi, who alleged that “words cannot fully

yánbùjìnyì 言不尽意 Words Cannot Fully Express Thought. 言语不能完全表达对世界的根本认识。语出《周易·系辞上》，指语言在表意上有所不足，因而设立卦象来表达圣人之意。荀粲、王弼等魏晋玄学家进一步阐发了这一思想。他们对语言与思想关系的认识，是由其对世界本体或本原的理解所决定的。他们认为，世界的本体或本原是超越于有形事物之上的“无”。“无”没有具体的形态或属性，也就无法被命名和言说。因此，言语对思想的表达被认为是有局限的。 Words cannot fully express the fundamental understanding of the world. According to The Book of Changes, words are inadequate for expressing what one means and that was why the hexagram images were made to convey the ideas of the sages. Xun Can, Wang Bi, and other metaphysicians

yǎyuè 雅乐 Fine Music 典雅纯正的音乐。是古代帝王祭祀天地、祖先，举行朝贺、宫廷宴享及其他重大庆典活动时所用的音乐。“雅乐”多歌颂朝廷功德，音乐中正平和，歌词典雅纯正，其奏唱、伴舞都有明确的礼仪规范。历代朝廷都将雅乐作为推行教化、感化民风的重要手段。雅乐作为宫廷音乐，有保守的一面，但在实际历史发展中也注意吸收民间歌舞、异域歌舞的成分而不断创新，因而代表着不同时代的音乐最高水准。唐以后雅乐传入日本、韩国、越南等国，成为这些国家的乐舞文化的重要组成部分。 The term refers to a kind of classical music in China. Noble and pure, it was the music used by kings in ancient times when worshipping heaven, earth, and ancestors, receiving congratulations from other quarters of the world, or holding feasts and major ceremonial activities. Chinese classical music often eulogized

xúnmínɡ-zéshí 循名责实 Hold Actualities According to Its Name 依据名而衡量其所指之实。“循名责实”是古人治理国家的重要手段。在现实的人伦关系中，每一个特定的角色或身份都有其名，名也即规定了这一角色或身份应该具有的性质或职责。对使用或拥有某一名分的人，需要依据其名分考核、要求其实际的言行与名所规定的性质或职责相符。 An actual object should be assessed according to the name referring to it. Holding actualities according to its name was an important means for ancient Chinese to govern the state. In actual human relations concerning ethics and morality, every specific role or status had its name,