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wén yǐ zài dào 文以载道 Literature Is the Vehicle of Ideas. 儒家关于文学与道关系的论述。“文”指的是文学创作及作品；“道”指的是作品中的思想内容，但古代文学家与理学家将“道”主要理解为儒家所倡导的思想和道德。中唐时期古文运动的领袖韩愈等人提出“文以明道”的观点，认为文章主旨应合乎并发挥圣人的经典。宋代理学家周敦颐进一步发展为“文以载道”，提出文学像“车”，“道”即是车上运载的货物，文学不过是用以传播儒家之“道”的手段和工具。这一命题的价值在于强调文学的社会功用，强调文学作品应该言之有物、有正确的思想内容。但它轻视文学自身的审美特性，故后来受到重视文学自身价值的思想家与文学家的反对。 This term is a Confucian statement about the relationship between literature and ideas. Wen (文) refers to literary creations and works, while dao (道) refers to the ideas conveyed by literary works. Writers and philosophers in ancient China explicated these ideas as Confucian thought and […]

wénqì 文气 Wenqi 作品中所表现出的作者的精神气质与个性特点。是作家的内在精神气质与作品外在的行文气势相融合的产物。“气”原指构成天地万物始初的基本元素，用在文论中，既指作家的精神气质，也指这种精神气质在作品中的具体表现。人禀天地之气而形成不同的个性气质，表现在文学创作中，便形成不同的文气，呈现出独特风格特点及气势强弱、节奏顿挫等。 Wenqi (文气) is the personality an author demonstrates in his works, and is a fusion of his innate temperament and the vitality seen in his works. Originally, qi (气) referred to the basic element in the initial birth and formation of all things, as well as heaven and earth. In literary criticism, it

wénmíng 文明 Wenming (Civilization) 指社会文治教化彰明昌盛的状态。“文”指“人文”，指礼乐教化以及与此相关的有差等又有调和的社会秩序；“明”即光明、昌明、通达之义。中华民族崇文而不尚武，自古便将文治教化的彰明昌盛作为自己的最高理想和追求，并以此作为评判异国他域政治是否清明的最重要标准。 This term refers to a thriving, prosperous, and perceptibly refined society in which people behave in a cultured fashion. Wen (文) refers to the arts and humanities, including social norms, music education, moral cultivation, and a social order that is hierarchical yet harmonious. Ming (明) means bright, prosperous, and highly civilized. The

wéi zhèng yǐ dé 为政以德 Governance Based on Virtue 以道德原则执掌国政，治理国家。孔子在西周统治者一向秉承的“明德慎罚”的基础上提出了为后世儒家所遵循的“德政”理念。“德政”与“威刑”相对。“为政以德”并非不要刑法，而是突出强调道德对政治的决定作用，将道德教化视为治国的根本原则与方法。 Governance of a state should be guided by virtue. Confucius expounded this philosophy – which his followers in later eras promoted – on the basis of the approach advocated by the rulers in the Western Zhou Dynasty that prized high moral values and the virtue

wángdào 王道 Kingly Way (Benevolent Governance) 儒家提倡的以仁义治理天下、以德服人的政治主张（与“霸道”相对）。上古贤明帝王多以仁德治国，至战国时代孟子将其提升为政治理念，提出国君应当以仁义治国，在处理国与国之间的关系时要以德服人，这样才能得到民众拥护，统一天下。它是中华民族崇尚“文明”、反对武力和暴政的具体体现。 Confucianism advocates the political principle of governing the country through benevolence and winning people’s support through virtue as opposed to badao (霸道) – the despotic way. Enlightened kings and emperors of ancient times governed the country primarily through benevolence and virtue. In the Warring States Period, Mencius advocated

wáng 王 King 本为夏、商、周三代天子的称号，春秋以后周天子一统天下的局面遭到破坏，至战国时期列国君主皆可称王。秦汉以后，“王”一般是皇帝对自己直系男性亲属的最高封爵。在儒家特别是孔孟的政治哲学论述中，“王”一方面代表上天的旨意，具有至高无上的权力；另一方面又被赋予了极强的道德特质和政治理想。儒家认为，用仁义治理或统一天下、以道德手段使天下人都来归顺叫做“王（wànɡ）”，依靠仁义道德形成天下一统的政治局面叫做“王道”。 King was originally the title for the “Son of Heaven,” namely, the country’s supreme ruler in the Xia, Shang and Zhou dynasties. From the Spring and Autumn Period onward, the power of the Zhou court gradually weakened and the kingdom disintegrated. By the time of the Warring States Period, any monarch

tiānxià 天下 Tianxia (All Under Heaven) 古多指天子统治范围的全部土地及统治权。古人认为，大夫的统治范围是“家”，诸侯的统治范围是“国”，天子的统治范围是“天下”。“天下”字面义是“普天之下”，实质指天子统治或名义之下的“家国”统合体所覆盖的全部疆域，并包括天下所有的人及国家的统治权。后演变指全民族或全世界。 This term referred mainly to all the land under the name of the Son of Heaven and the right to rule on such land. The ancient Chinese held that the rule of senior officials was over their enfeoffed land, and that of dukes and princes was over feudal states.

tiān 天 Tian (Heaven) “天”是中国古代思想中具有神圣性和终极意义的一个概念。主要有三种不同的含义：其一，指自然意义上的天空或人世之外的整个自然界，其运行呈现出一定的规律和秩序；其二，指主宰万物的具有人格意志的神灵；其三，指万事万物所遵循的普遍法则，同时也是人的心性、道德以及社会和政治秩序的依据。 Tian (天) is a sacred and fundamental concept in ancient Chinese philosophy. It has three different meanings. The first is the physical sky or the entirety of nature (not including human society), the operations of which manifest certain laws and order. The second refers to a spiritual being, which possesses an anthropomorphic

tǐyòng 体用 Ti and Yong “体用”有三种不同含义：其一，形体、实体为“体”，形体、实体的功能、作用为“用”。其二，事物的本体为“体”，本体的显现、运用为“用”。其三，行事、行为的根本原则为“体”，根本原则的具体施用为“用”。在“体用”对待的关系中，“体”是基础，“用”是依赖于“体”的。 Ti (体) and yong (用) can be understood in three different ways: 1) a physical thing and its functions or roles; 2) the ontological existence of a thing and its expression and application; and 3) the fundamental code of conduct, and its observance. In any ti–yong relationship, ti provides the basis on which

tǐxìng 体性 Style and Temperament 作品风格与作者个性的统一与结合。是关于文学风格的重要术语。“体”指文章风格，“性”指作者个性因素。源出于刘勰《文心雕龙·体性》，该文分析了作者个性特点与文章风格有着内在的关联，文如其人。这启发了后人从作者个性着眼去分析文学作品不同的风格类型，奠定了中国古代文学风格论的基本思想。 This is an important term about literary style that stresses the unity and integration of the styles of writings with the temperaments of their authors. The term originated from Liu Xie’s The Literary Mind and the Carving of Dragons. One chapter of the book discusses how the styles of