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xìng 性 Xing (Nature) 古人所讨论的“性”，主要指“人性”。“性”的概念包含两个要点：其一，是事物天生所具有的属性，非后天人为；其二，是某类事物普遍具有的属性，非某些个体所特有。据此而言，“人性”观念也有两种不同的含义：其一，指人天生所具有的普遍属性，包括身体上的各种生命特征及欲望、知觉等；其二，指人天生所具有的人之所以为人的本质属性，亦即人区别于禽兽的道德本性。历代学者对人性善恶的问题有着许多不同的看法，或性善，或性恶，或性无善恶，或性有善有不善，或有性善有性不善。 Xing (性) mainly referred to human nature in ancient times. The concept of xing has two essential points. First, it refers to the inherent nature of all things, not as a result of nurture. Second, it refers to the common nature of certain kind of things, not the nature of individual things […]

xīngxiàng 兴象  Xingxiang (Inspiring Imagery) 文学作品中能够生发深远意旨和审美情境的物象，是创作者主观情感与客观景象完美融合而产生的一种艺术境界。“兴”指作者偶然生发的创作冲动，“象”则是指作者在作品中所借助的外在的具体物象。“兴象”是唐代诗论家殷璠在《河岳英灵集序》中用来品评盛唐诗人作品的用语，后来演变成诗歌评论的“兴象观”，用以衡量作品境界的高下。 Inspiring imagery is an artistic achievement of profound literary significance and with great aesthetic taste, obtained through the perfect blending of an author’s feelings with an objective situation or scenery. Xing (兴) is an impromptu inspiration of the author, and xiang (象) a material object he borrows from the external

xīngguānqúnyuàn 兴观群怨 Stimulation, Contemplation, Communication, and Criticism 孔子所提出的《诗经》的四种主要功能，实际也是对文学基本功能与价值的高度概括。“兴”是指通过作品的欣赏引发联想，激发欣赏者对于社会人生的思考与志趣提升；“观”是通过作品认识自然与社会人生的各种状况，透视政治得失；“群”是围绕作品与别人展开讨论，交流思想感情；“怨”是表达对社会时政的不满，宣泄内心的情感。这四种功能有着内在的联系，涉及文学的审美功能、认识功能与教育功能。后世学者对此不断有新的阐发。 According to Confucius, The Book of Songs served these four purposes, which summarize the basic functions and values of literature. “Stimulation” means that the appreciation of literary works arouses imagination, stimulates reflection on society and life, and inspires aspirations and interests. “Contemplation” means that reading leads to understanding

xìn yán bù měi, měi yán bù xìn 信言不美，美言不信 Trustworthy Words May Not Be Fine-sounding; Fine-sounding Words May Not Be Trustworthy. 可信的话并不漂亮，漂亮的话多不可信。老子鉴于当时社会风气与文风的浮华不实，倡导返朴归真与自然平淡的生活方式和文学风格。魏晋时代，文人崇尚自然素朴，反对虚浮华丽的创作风气，出现了像陶渊明这样伟大的诗人，文艺创作也倡导真实自然的思想与风格。自此之后，中国古代文艺以素朴自然为最高的审美境界。 To address the extravagance in social mores and in the style of writing of his time, Laozi advocated simple and natural lifestyles and literary presentations. During the Wei and Jin dynasties, men of

xīn 心 Heart / Mind “心”是人之情感、认识和价值的基础，生命的主宰。与耳、目、鼻、口等被动地感知外物不同，“心”具有思考的能力，可以辨别和整理感官所获得的材料，进行知识和道德判断。孟子认为“心”包含恻隐、辞让、羞恶、是非等四端，道德实践的核心就是保存并扩充人固有的善心。道家则认为虚静是心的根本状态，如静止之水，由此可以把握天地万物的本原。 The heart, a vital organ of life, underpins one’s emotions, awareness, and value judgments. Different from the ears, eyes, nose, and mouth, which sense the outer world in a passive way, the heart is capable of thinking and performing intellectual and moral evaluations on the basis of analyzing and

xiéhé-wànbāng 协和万邦 Coexistence of All in Harmony 指古代有贤德的君主通过实行仁政，将天下诸侯都聚集在自己周围，以实现不同民族的融合和文化上的涵化，形成和谐统一的部落联盟或多民族国家。这一思想是中国文化整体和谐观的重要表现，是中华民族文化精神的核心观念。 The term refers to the exercise of benevolent government by virtuous and wise rulers in ancient China to win the allegiance of all the vassals, so as to achieve an integration and acculturation of different ethnic groups and create a harmonious and unified alliance of tribes or

xiàng wài zhī xiàng, jǐng wài zhī jǐng 象外之象，景外之景 The Image Beyond an Image, the Scene Beyond a Scene 欣赏诗歌的过程中所产生的文本形象之外的第二艺术形象，是读者经联想产生的精神意象。前一个“象”“景”指诗歌作品中直接描写的物象和景象,后一个“象”“景”则是指由此引发读者多方面联想所营造出的新的意象和意境。由道家与《周易》关于“言”（语言）、“意”（思想或意义）、“象”（象征某种深意的具体形象）三者关系的学说发展而来。魏晋至唐代的诗学倡导“象外之象，景外之景”，旨在追求文本之外的精神蕴涵和意象之美。这一术语同时也表现了中华民族的艺术趣味与审美境界。 Readers of poetry create images and scenes in their minds based on what they are reading. These are the readers’ imaginations based on what is depicted in the poems. The term comes from Daoist theories

wù 物 Wu (Thing / Matter) “物”一般指天地之间有形有象的一切存在，大体有三种不同含义：其一，指有形的具体存在物，包括各种自然物、人造物，也包括各种生物和人。其二，指人伦关系中发生的事务、事情，如侍奉父母、为政治国等，这个意义上的“物”相当于“事”。其三，指具体存在物或人伦事务的总和，通常称“万物”。 Wu (物) usually denotes an existence in the universe that has a form or an image. In general, the word has three different meanings. First, it refers to any concrete existence, encompassing all natural and man-made objects, all organisms and human beings. Second, it covers interpersonal matters and activities

wǔxíng 五行 Wuxing “五行”有三种不同的含义：其一，指五种最基本的事物或构成万物的五种元素。《尚书·洪范》最早明确了“五行”的内容，即金、木、水、火、土。五种事物或元素有其各自的属性，彼此间存在相生相克的关系。其二，五行进一步被抽象为理解万物和世界的基本框架，万物都可以纳入到五行的范畴之中，并因此被赋予不同的性质。其三，指五种道德行为。荀子曾指责子思、孟子“按往旧造说，谓之五行”，从郭店楚墓竹简及马王堆汉墓帛书相关文字内容来看，该“五行”指仁、义、礼、智、圣。 There are three meanings to the term. 1) The five fundamental things or elements that make up all things. The Book of History was the first to define the five elements: metal, wood, water, fire, and earth. Each of these has its own properties and they interact in a generative or

wúwéi 无为 Non-action “为”的一种状态。道家以“有为”与“无为”相对。所谓“有为”，一般是指统治者把自己的意志强加给他人或世界，不尊重或不顺应万物的本性。“无为”的意义与之相反，包含三个要点：其一，权力通过自我节制的方式遏制自己的干涉欲望；其二，顺应万物或百姓的本性；其三，发挥万物或者百姓的自主性。“无为”并不是不作为，而是更智慧的作为方式，通过无为来达到无不为的结果。 Wuwei (non-action) refers to a state of action. Daoism contrasts “action” to “non-action.” “Action” generally means that the rulers impose their will on others or the world without showing any respect for or following the intrinsic nature of things. “Non-action” is the opposite of “action,” and has three main points: 1)