Chinese Thought and Culture

rénzhèng 仁政 Benevolent Governance 基于仁爱之心的为政方式。“仁政”一说是由孟子（前372？—前289）提出的。孟子认为，每个人天生都具有仁爱之心。但仁爱之心需要不断扩充，才能成就现实的仁德。执政者应该不断扩充自己的仁爱之心，并以此心照顾治下的百姓，为百姓提供生活所需的物质条件以及良好的社会秩序。基于这种仁爱之心的政治治理即是“仁政”。为政者如果能够推行“仁政”，则可以实现民心的归附与国家的强盛。 This refers to governance of a state based on benevolence, proposed first by Mencius (372?-289 BC). He held that everybody was born with a heart of benevolence, but this needed to be nourished constantly to attain the virtue of benevolence in reality. The ruler should constantly have his heart of […]

qiónglǐ-jìnxìng 穷理尽性 Exploring the Nature of All Things 彻底探究人和事物的原理，充分发挥人和事物的本性。“穷理”即寻根究源，穷尽与人或事物有关的一切原理、规律或法则；“尽性”即透彻了解，充分发挥人和事物固有的天性或本质属性。宋代理学家将其作为认识世界、修养道德、通达性命的根本方法，王阳明（1472—1529）认为“理”与“性”并非二事，“穷理”即是“尽性”。中国古人认为，认识世界和认识自我，改造世界和提升自我，是同步互动、有机统一的过程。通过这一过程的努力，才能达到人与自然和谐平衡、主体与客体融合为一的理想境界。 This term means to thoroughly explore the fundamental nature and pervasive laws of humanity and all things, which includes the exploration of natural phenomena, cosmic laws, and local events. We must fully understand how all things are connected, so that we can contribute to all things

qīnzhī 亲知 Knowledge from Personal Experience 亲身获得的知识。“亲知”是墨家提出的一种知识类别，同时也标志着一种认知方式。墨家认为，知识的获取有三种方式，即“亲知”“闻知”“说知”。“亲知”指通过亲身的观察和经历而认知事物，是一种直接的认知方式。 Knowledge from personal experience is a type of knowledge and a way of acquiring it proposed by the Mohist School. In their opinion, knowledge is gained in three ways: by personal experience, by hearsay, and by explanation. To learn from personal experience means learning by examining or getting

qiánshí 前识 Foreknowledge / Prophecy 提前获得的认识。“前识”一词出于《老子》，指在众人认识之前即已获得的优越于常识的认知。拥有“前识”之人往往自认为有先见之明。但在道家看来，“前识”只是个人的某种偏狭认识，并不能揭示事物真实的自然状态。如果统治者依据这样的“前识”来治理国家，则会造成对百姓的伤害，导致国家的混乱。 This term refers to the knowledge obtained about something before it happens or exists. It first appears in Laozi, referring to the knowledge one has obtained about something before others get to know about it. Those who believe that they can have such foreknowledge tend to consider themselves as

píngzhǔn 平准 Maintain Prices at an Appropriate Level 平抑物价，使之合乎一定基准。这是古代中国的一种经济制度。其具体做法是：设置专门官职和机构，掌握一定的重要物资，市场物价过高时卖出，市场物价过低时买入，从而防止商家囤积居奇，牟取暴利，保持物价平稳。其中隐含的基本观念是：政府负有市场调控的职责；政府通过经济手段、市场行为进行市场调控；政府市场调控的宗旨是抑制私家垄断，保障平衡与公平，维护广大民众利益，确保经济秩序与社会秩序稳定。 This means to maintain the prices of goods at an appropriate level. It was an economic measure used in ancient China. Specifically, designated official positions and agencies were established which controlled certain important materials. These were sold when market prices were excessively high and bought when

nǐ wù lì xiàng 拟物立象 Image Creation Through Object Imitation 通过捕捉自然界和社会生活中具体事物的感性形象，加以模拟与提炼、概括，创造出艺术家心目中独有的艺术形象。这一创作理念来源于《周易》。《周易》用设立卦象象征天下的万事万物及其变化规律，启发了文学艺术通过具体的艺术形象对自然界与人类自身进行认识与表达。这种思维方式对中国古代文学、艺术理论产生了深远的影响，孕育了意象理论的产生。 This refers to the process in which an artist creates his unique artistic representations of concrete objects, found in the natural world and social life, by mimicking, refining, and synthesizing their perceptual images. This concept for artistic creation comes from The Book of Changes,

néng zì dé shī zhě wàng 能自得师者王 Eagerness to Learn Enables One to Excel Oneself. 能自己找到老师的人可以为王，意即能虚心向人学习的人才能有大作为。“王”（wànɡ）本指称王（wánɡ），即掌握国家最高权力，也可理解为干成大事业、实现大目标。这句话包含的道理有两层：其一，掌握权力的人，不要以势傲人，自以为是，而要虚怀若谷，礼贤下士，这样才能获得众人的辅佐，成就事业。其二，只有虚心好学，取人所长，才能不断丰富、提升自己，成为真正的强者。 Literally, this term means that a person who is able to find a teacher and is eager to learn may become a king. It indicates that a modest person who is eager to learn from others may accomplish great

nán-běi shūpài 南北书派 The Northern and Southern Schools of Calligraphy 中国书法的不同风格流派。宋代欧阳修（1007—1072）、赵孟坚（1199—1267），清代陈弈禧（1648—1709）、何焯（1661—1722）等人对南北书风之不同曾有过探讨，清代阮元（1764—1849）的《南北书派论》对此问题有更为明确而详备的阐述。他以为南北二派都出于钟繇（151—230）、卫瓘（220─291），索靖（239—303）为北派之祖。北派之书以碑为主，上承汉隶，能得古法，书风古朴；南派之书以帖为主，多不习篆、隶，尚真、行、草书，书风妍丽。 The Northern and Southern schools represent two distinctive styles of ancient Chinese calligraphy. Ouyang Xiu (1007-1072) and Zhao Mengjian (1199-1267) of the Song Dynasty, and Chen Yixi (1648-1709) and He Zhuo (1661-1722) of the Qing explored the differences of these two styles. Later, Ruan

mù nèi tú wài 睦内图外 Unity Within and Expansion Without 先取得内部的和睦团结，再考虑向外扩张、发展。“睦内”，使内部亲近和顺、团结一致；“图外”本指对外用兵，泛指谋求对外扩张、发展，争取更大利益。内部建设和团结是对外开拓的必要前提和保障。大到一个国家，一个企业、一个组织、一个家庭，皆遵循此理。它体现了中国人以内为主、以和为贵的精神。 Only when a country has accomplished unity within can it be able to consider expansion and development outside. “Unity within” means that people live in amity and are united as one. “Expansion without” originally meant to start a war against a neighboring state. Now

méng yǐ yǎng zhèng 蒙以养正 Enlighten the Ignorant and Make Them Follow the Right Path 通过教育，使人摆脱蒙昧，归于正道。一说从童年开始就要施以正确的教育。“蒙”即蒙昧、幼稚、无知；“养”即培养、教育；“正”即正道或端正的品性。作为中华教育智慧，“蒙以养正”揭示了教育的功能和价值。 The ignorant should be enlightened through education so that they will follow the right path. This must begin from early childhood. Meng (蒙 ignorance) here refers to the naivety of the young and their lack of knowledge. Yang (养) means education.