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tónɡɡuī-shūtú 同归殊途 Arrive at the Same Destination via Different Routes / Rely on a Common Ontological Entity 虽然有着相同的目标，但所走的道路不同。“同归殊途”语出《周易·系辞下》，大致包含两方面的含义：其一，指不同学派、不同人对于社会秩序、价值的理解虽然不同，主张的社会治理方法也有差异，但他们的目标是一致的，都是谋求社会的安定、繁荣。其二，指万事万物虽然呈现出不同的样态，但他们都归附或依赖于一个共同的本体。 This term means to reach the same goal through different routes. Coming from The Book of Changes, the term has two meanings: First, different schools of thought and different people have different understandings of social order and […]

tiānxià-xīngwáng，pǐfū-yǒuzé 天下兴亡，匹夫有责 The Rise and Fall of All Under Heaven Is the Responsibility of Every Individual. 天下的兴盛与衰亡，即便是普通百姓也有义不容辞的责任。源于明末清初著名思想家顾炎武所说“保国者，其君其臣，肉食者谋之；保天下者，匹夫之贱，与有责焉耳矣”。“天下”在古代多指天子统治或名义下的中国全部疆域，而顾炎武提出“天下”与“国”是完全不同的概念：“国”仅代表帝王一家一姓，而“天下”所代表的则是整个中华民族及中华文明的统系。近代思想家梁启超等继承了顾炎武的这一思想，并将其概括为“天下兴亡，匹夫有责”，使语意更为显豁、语势更为有力，后经许多政治家、思想家的引用，这句话最终成为中国家喻户晓的名言。近代以来，它对激发中国人的爱国主义精神，唤醒人们心系民族和国家安危并以天下为己任，产生了巨大影响。 The view that ordinary people also share responsibility for the fate of the country originated with the famous late Ming- and early Qing-dynasty thinker Gu Yanwu. He stated that the ruler and his officials were in charge of

tiānmìngzhīxìng 天命之性 Character Endowed by Heaven 天所赋予人的道德本性，又称“天地之性”，与“气质之性”相对。先秦时期即有儒者提出人的道德本性源自于天。宋儒继承这一观念，提出了“天命之性”的概念，用以指称每个人都具有的禀受于天的道德本性。“天命之性”是纯善的，是人的道德行为的内在依据。但由于人性还受到其他因素的影响，“天命之性”可能会被遮蔽。 This term refers to the moral character endowed to a person by Heaven, also known as the “properties of heaven and earth,” as opposed to the “properties of qi, or vital force.” Some early pre-Qin Confucian scholars maintained that human moral characters originated from Heaven. Confucian scholars of the

tiānmìnɡ 天命 Mandate of Heaven 天的命令与赐予。“天命”主要包含三种不同含义：其一，指天对于人事的命令。命令的内容最初集中于王权的更替，即上天授命有德者征讨并取代失德之君，享有至高无上的权力和福禄。其二，指命运，具有不可抗拒之义，标志着人力的限度。其三，指天赋予人的禀性。《中庸》称“天命之谓性”。宋儒发挥这一思想，以“天命之性”指称人禀受于天的纯善的本性。 The term means order and bestowment from Heaven. “Mandate of heaven” mainly contains three different meanings: The first is the order of heaven over human affairs. Such order first of all focuses on a change of the supreme ruler’s authority: Heaven empowers the virtuous to attack and replace a

tiānlǐ 天理 Natural Law 天地万物与人类社会所遵循的普遍法则。宋明儒者认为，“天”的本质意义就是“天理”，并将“天理”作为具有终极意义的最高范畴。“天理”是事物的本体或本原，决定着人与事物的本性，是自然法则与人伦道德的依据。“天理”超越于有形的具体事物，但又包含在每一个具体事物之中。在人性之中，“天理”表现为人天生所禀受的至善之性，常与“人欲”相对。 The term means the universal law observed by all things in heaven and on earth as well as by human society. Confucian scholars in the Song and Ming dynasties held that the essence of heaven was natural law, and they regarded natural law as the realm of ultimate significance. Natural

tiāndào 天道 Way of Heaven 天地万物的存在与变化所遵循的基本法则，与“人道”相对。古人对“天道”的理解并不相同：其一，认为“天道”尤其是与日月星辰运行有关的天象暗示或决定着人事的吉凶成败。古代有专门的职官负责通过对天象的观察来推知人事。其二，认为“天道”是人的道德与人伦秩序的根源或依据。人的言行以及人伦秩序应该效法于“天道”，或者通过体认、发挥“天”所赋予的心性来通达“天道”。其三，认为“天道”与人世的道德、秩序乃至人事祸福之间都没有必然的关联。 The way of heaven refers to the basic rule governing the existence and changes of all things between heaven and earth, as opposed to “the way of humans.” Ancient Chinese interpreted “the way of heaven” in different ways. First, some believed that “the way of heaven,” especially the celestial

tàixū 太虚 Taixu (Great Void) 虚空的境地或事物虚空的状态。张载对“太虚”的含义进行了深入的阐发。他认为，天地万物都是由“气”构成的。而“太虚”是“气”的一种无形而虚静的状态。这一状态是“气”的本然状态。“太虚”凝聚而为“气”，“气”消散而复归于“太虚”。“太虚”只是无法被人感知，并不是绝对的空虚无有。“太虚”的属性通过“气”而赋予天地万物。 Taixu (太虚) refers to a state of void in both space and things. Zhang Zai, a thinker in the Song Dynasty, elaborated on the meaning of taixu, or great void. He believed that all things in heaven and on earth were made up of qi (气), and that taixu was its natural state,

sì hǎi zhī nèi jiē xiōnɡ dì 四海之内皆兄弟 All the People Within the Four Seas Are Brothers. 全天下的人都亲如兄弟。也说“四海皆兄弟”。“四海”即东海、西海、南海、北海。古人认为天圆地方，中国居陆地中间，陆地四周由四海环绕。“四海之内”指当时已知的人类生活空间，犹言“天下”，意指全国或全世界。它昭示了中国人兼济天下的博大胸怀、仁爱友善的人文精神。 This saying means that all the people in the world are as close as brothers. The Four Seas are the East, West, South, and North seas. The ancient Chinese believed that heaven was round and the earth

shù 恕 Being Considerate / Forgiveness “恕”的基本含义是推己及人、将心比心。人可以根据自身对于厌恶之事的感受去理解、体贴他人的意愿。基于这种对他人的理解，人应避免将自己厌恶之事强加于他人，这即是“恕”。在执法者或受伤害者面对有过之人的情境中，“恕”被引申为宽恕、赦免之义。 The basic meaning of the term is to put oneself in another person’s position and have empathy, and to reflect what one would do in the same kind of situation. Starting out from their own likes and dislikes, people can understand and show considerations for the wishes of

shòurényǐyú 授人以渔 Teaching How to Fish 把捕鱼的方法传授给别人。“授”：给予，传授。“渔”：捕鱼。原话是“授人以鱼，不如授人以渔”，意思是，把鱼给予别人，不如把捕鱼的方法传授给他。其喻义为：与其直接给人某种东西，不如教人学会如何获得它的方法，使他能够通过自身的努力获得这种东西。其蕴含的道理主要有：其一，在目标已定的情况下，达到目标的方法更重要；其二，帮助他人及管理他人的长远有效的方法是使人自立。 This term expresses the idea that giving away a fish is not as good as teaching one how to fish. The meaning is that rather than giving something away it is better to teach the method of obtaining it so that people can get what they need through