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qiánshì-bùwàng，hòushìzhīshī 前事不忘，后事之师 Past Experience, If Not Forgotten, Is a Guide for the Future. 过去的事情不能忘记，它可作为以后行事的借鉴。“前事”即过去的事，亦即历史；“后事”即后来的事，亦即现在和未来；“师”即效法、借鉴。其深层含义在于提醒人们要从历史中吸取经验教训，以此作为后来的参照或借鉴。中国古代注重修史，史学空前发达，为的就是总结前代治国理政的成败得失，叙述历史人物特别是帝王与执政官员个人言行的是非善恶，对当代和后世起到警示与借鉴的作用。 This concept is meant to remind people of the need to learn from past experience and make it a guide for the future. In ancient China great importance was attached to writing history and thus historiography experienced great progress. It was […]

qìzhìzhīxìng 气质之性 Character Endowed by Qi (Vital Force) “气”所赋予或影响的人的本性，与“天命之性”或“天地之性”相对。“气质之性”包含两种不同的含义：其一，指“气”赋予人的禀性。或指人的刚柔缓急的性格，或指贤愚等具有道德含义的品格。这个意义上的“气质之性”与“天命之性”共同构成了人天生所具的本性。其二，指“天理”与“气”共同影响的人性。“天理”落入有形的身体之中就会受到“气”的影响。“天理”所赋予的道德本性与身体的欲求交错在一起，即是“气质之性”。 The moral characters of humans endowed or influenced by qi (气) stand in contrast with “heavenly endowed characters” or the “properties of heaven and earth.” The term encompasses two meanings. First, it refers to the specific disposition of a person under the influence of qi, such as firmness and

qì 器 Qi (Vessel) 实在的器物或具体的职官、身份等。“器”是有形的或可以具体描述的。每一种“器”都具有特定的形态、功用或能力。因此，“器”与“器”之间有着明确的界限和差别。但不同的“器”之中又包含着相通的“道”。“器”的存在来自于“道”且依赖于“道”。具体就人事而言，个人在自己的职分中担负着特定的责任，但又应超越于具体而有限的器用，致力于对“道”的体认与遵循。 Qi (器) is a real object or a specific official, position, etc. A qi is something visible, or something one may describe in concrete terms. Every kind of qi has a specific form, function, or capability. Therefore there are clear distinctions between one qi and another. However, a common Dao exists in different qis. The

qíwù 齐物 Seeing Things as Equal 破除事物之间差异与对立的一种认识态度或生活方式。庄子在《齐物论》中通过对世界的变化无常的揭示，说明差异与对立的事物之间内在相通。因此在认识层面，应该从世界的相通的本质出发，视万物齐等如一，放弃自我的立场所带来的对事物的分别与好恶。心游离于事物之外，摆脱事物的限制与影响。事物之间差异与对立的表象不再构成内心乃至生命的负担。 This refers to a worldview or lifestyle that seeks to reconcile differences and contradictions among things. In “On Seeing things as equal”, Zhuangzi analyzes the unpredictable nature of the world to reveal that different or opposing things are inherently interconnected. In striving to understand the world, one should

piāoyì 飘逸 Natural Grace 指诗歌作品中所表现出的逍遥自适、超凡脱俗、无拘无束的审美情趣和艺术风格。作为一个诗学术语，它也集中体现了诗人思想独立、天性自由的精神气质和审美追求，及“独与天地精神往来”、自由遨游于无限时空的意境，是诗歌意境、诗人与诗中人物融为一体而呈现出的艺术风格。往往与“沉郁”的诗歌风格相对应。 Natural grace, a term for poetic study (often in contrast to the “melancholy” poetic style), refers to free and unconstrained aesthetic style and artistic appeal in poetic works. It gives expression to the imagination of the poet, the natural and free disposition of his spirit, and his pursuit of aesthetic

pǐjí-tàilái 否极泰来 When Worse Comes to the Worst, Things Will Turn for the Better. 坏的到了尽头或极点，就会转而变好。“泰”和“否”是《周易》中的两个卦名，分别表示正面和负面意义，如通与塞、顺与逆、好与坏等。古人认为，万事万物都处在循环往复的变换过程中；在一定临界点上，事物内部所包含的对立的两个方面就会发生相互转化。“否极泰来”揭示了事物发展变化的辩证法，给困境中的人带来精神支柱和希望，使人乐观奋发，把握时机，扭转局面。辩证地看，它也是忧患意识的表征。 When worse comes to the worst, things and events at their extremes will reverse and turn for the better. Tai (泰) and pi (否), two of the hexagram names in The Book of Changes, represent the positive and negative aspects of things,

nèiměi 内美 Inner Beauty 内在的美好性情与品德。初见于屈原《离骚》，指先天禀赋的美德，由家族遗传及早期环境造就。与之相随的是“修能”，即初明事理后自觉自主地进行品德修养，并培养更多的才能。后来，用这一术语强调作者应该具有内在的美好性情与品德，高尚伟大的人格决定高尚伟大的文学。 Inner beauty means a fine disposition and moral character. It first appeared in Li Sao by Qu Yuan, referring to an inherited innate moral character which was further fostered in one’s early living environment. On this basis acquired competence develops, which is achieved when one, after gaining initial understanding of the

lǐyī-fēnshū 理一分殊 There Is But One Li (Universal Principle), Which Exists in Diverse Forms. 作为最高范畴的“理”存在于不同事物之中或呈现为不同形态。“理一分殊”是宋明理学家对“理”的存在形式的一个重要理解。由于“理”的含义不同，“理一分殊”的意义也有所差别：其一，就万物本体或本原之“理”而言，每一事物都禀受了这个“理”。每一事物之“理”并不是分有“理”的一部分，而是禀受了“理”的全部意义。其二，就万物所遵循的普遍法则而言，普遍之“理”在具体事物之中表现为不同的原理。每一事物之“理”是普遍之“理”的具体表现。“理一”保证了世界的统一性，而“分殊”则为事物的多样性与等级秩序提供了依据。 Being a supreme domain in terms of principle, li (理) exists in different things and manifests itself in different forms. “There is but one li, which exists in diverse forms” – this is an important way in which the Song- and Ming-dynasty

lǐshàngwǎnglái 礼尚往来 Reciprocity as a Social Norm 礼注重相互往来和互惠。“礼”即礼制；“尚”即崇尚、注重。指人与人之间、组织与组织之间、国家与国家之间的交往互动，其中隐含着对等互惠的人际、国际关系思想。有时也表示用对方对待自己的态度和方式去对待对方，类似于“即以其人之道，还治其人之身”。 Etiquette requires reciprocity and mutual benefit. It refers to contacts and interactions between individuals, between organizations, and between nations and implies equality and mutual benefit in interpersonal and inter-state relations. Sometimes, it also means that one should treat the other party in the way the other party