Chinese Thought and Culture

fǎ yǔ shí biàn,lǐ yǔ sú huà 法与时变，礼与俗化 Laws Change Along with Evolving Times; Rites Shift Along with Changing Customs. 国家的制度和法令随时代而改变，社会的礼义随风俗而变化。法：既指制度和律法，还包括由统治者颁布的各种政令。时：指时代、时势。礼：主要指社会的道德规范和行为准则。俗：除了习俗、风气，还包括国情民意。它认为一切都是变化发展的，制度、法令与礼义也应随着时代的发展而做出相应的调整。它反对因循守旧，主张创新变革，一切以顺应时势和国情民意为治国理政的根本原则。它是《周易》“与时偕行”这一思想的发挥，也蕴含儒家所倡导的“民本”思想。 In the context of this term, “laws” refer to the administrative edicts of a ruler as well as institutions and laws. “Times” refer primarily to the prevailing social conditions. “Rites” mainly refer to a […]

duó tāi huàn ɡǔ 夺胎换骨 Replace the Flesh and Bones of a Human Being with Those of an Immortal / Express the Ideas in Earlier Literary Works in a New Way 原意为脱去凡胎俗骨而换为圣胎仙骨，后比喻在诗文创作中援用前人作品的意思但能用自己的语言另立新意的一种技法。强调师法前人而不露痕迹并能有所创新。在诗歌创作中主要通过换字、换意凸显主旨、生成新意、造就佳句。“夺胎”是发现前人作品中具有某种意味，而予以阐扬、深化、拓展，乃至生成新意。“换骨”是发现前人作品中具有某种高妙的思想、情意但表现不够充分，而用更为恰切的语言予以重新表现，使之更完善、更鲜明。这一技巧体现文艺创作的传承、流变关系，在作品中可以看到很多具体运用的实例。文化学术的继承和发展也可以借鉴这一策略。 This term, which figuratively means to replace the flesh and bones of an ordinary human being with those of an immortal, is used

dàxué 大学 Daxue / Great Learning 人们在不同意义上使用“大学”的概念。其一，从学校制度而言，“大学”指由国家设立的最高等级的学校，即“太学”，有别于地方设立的“塾”、“庠（xiánɡ）”、“序”等。其二，从教学内容而言，“大学”即所谓成人之学，主要讲授为人处事、治国理政的道理与原则，有别于学习文字或具体礼仪、技艺的“小学”。其三，从教学目标而言，“大学”旨在帮助学生确立健全的人格与德性，培养治国理政的人才。 The concept means different things in different contexts. In terms of institutions of learning, it refers to the institution of highest learning established by the state, which is different from local schools. When it comes to content of learning, it refers to what adults should learn, namely, general rules

chūnjié 春节 Spring Festival 中华民族及海外华人最重要的传统节日。狭义的春节指农历新年第一个月的第一天，广义的春节是指从农历最后一个月的23日（祭灶）到新年第一个月的15日（元宵节）这一段时间。现代意义的春节实际上是古代一年之始与立春节气两者的混合。春节期间，人们会祭拜神灵和祖先，张贴春联和年画，置办年货，吃团圆饭，给压岁钱，除夕守岁，燃放爆竹，走亲访友，等等。它凝结着中国人的伦理情感、宗教情怀、生命意识，具有深厚的历史内涵和丰富的节俗内容。在伦理与宗教层面，除了祭祀，祈求祖先和神灵对家人的庇佑，春节更多体现了中国人对家族团圆、和睦及亲情的重视；在时间与生命意识上，在辞旧迎新、驱除邪祟的同时，表达人们对新年的祝福及对未来生活的美好期待。受中华文化影响，中国周边一些国家和民族也有庆祝春节的习俗。 This is the most important traditional festival for the Chinese nation and overseas Chinese. In the narrow sense, it is the first day of the Lunar New Year. In a broader sense, it refers to the festival that occurs between the 23rd day of the last lunar month (the day

chuán shén xiě zhào 传神写照 Convey the Spirit and Capture the Person 指文学艺术作品中所描绘或刻画的人物生动逼真、形神兼备。“传神”是将人物内在的精神世界完全表现出来，使人物栩栩如生；“写照”就是画像，所绘人物形象逼真，如在目前。初为画论术语，后引入文学领域，是画家、文学家在塑造人物形象及一切艺术形象时所追求的艺术境界。 This term refers to literary descriptions of characters which are accurate both in form and in spirit. Chuan shen (传神), to “convey the spirit,” is to fully express the spiritual world within the character, so that he comes to life; xie zhao (写照), to

chénɡ zhú yú xiōnɡ 成竹于胸 Have a Complete Image of the Bamboo Before Drawing It / Have a Fully Formed Picture in the Mind’s Eye 在文艺创作开始前，艺术形象已在头脑中生成。这一术语揭示了文艺创作运用形象思维的特点，也是对文艺创作乃至工艺设计提出的要求。对于文艺创作者来说，思想观念、情感、意志与物象结合，在心中形成审美意象，艺术构思已经完成，然后才是运用技巧、借助物质材料外化为具体可感的作品。对于工艺设计者来说，则有更多的理性思考，允许修改，而成竹在胸则是一种理想状态。 This term means to have an image of the art in one’s mind prior to artistic creation. It describes the use of mental imagery in the course of artistic

cáng fù yú mín 藏富于民 Keep Wealth with the People 将财富贮存在民众手中。这是中国古已有之的政治经济思想，先秦时期儒、墨、道、法、兵等各个流派对此均有阐发。它要求为政者薄敛节用，不要与民争利，搜刮民财；另一方面对百姓要实行宽惠政策，允许、鼓励百姓合理牟利致富。其中隐含有关于民富与国富统一性的认识：民富是国富的基础，也是国家赢得民心的根本保障；而国富的根本不仅在于财富，更在于民心。它是“民本”思想的延伸。时至今日，藏富于民已成为现代文明的根本特征之一。 The concept of keeping wealth with the people has long been a part of Chinese political economy. Prior to the Qin Dynasty, the Confucian, Mohist, Daoist, and Legalist scholars as well as military strategists all expounded on this subject. A ruler is expected to

bùyánzhījiào 不言之教 Influence Others Without Preaching 以不言说的方式施行的教化，是老子提出的一种符合“无为”原则的教化方式。古代一般意义上的教化，是统治者通过言语表达的各种命令、训导，使百姓的言行乃至心灵符合礼法的要求。老子反对这种“有为”的教化方式，认为统治者不应按照自己的意志命令、训导百姓，而应以“无为”、“无言”的方式，因循、保全百姓的自然状态。后多用“不言之教”指以自身的品行来影响、引导他人。 Laozi advocated “influencing others without preaching” as part of his philosophy of wuwei (无为) or non-action. In ancient times, rulers issued orders and instructions to shape their subjects’ speech, thoughts and behavior so as to conform to the proprieties. Laozi was against this kind of direct action, believing that

bóshī-jìzhòng 博施济众 Deliver Extensive Benefits to the People and Relieve the Suffering of the Poor 广泛地给予百姓好处并救济困苦的民众。“博施济众”是对为政者的一项很高的要求。“博施济众”的实现要求为政者以仁爱之心对待治下的百姓，体察百姓的需求与困苦，并在为政中广泛地施予好处、帮助。做到“博施济众”的为政者即具备了“圣”的德性。 Delivering a wide range of benefits to the people and relieving the suffering of the poor is crucial for good governance. It requires that a ruler must treat his subjects with benevolence, be responsive to people’s needs and their

bīng qiáng zé miè 兵强则灭 Relying on Force and Flaunting One’s Superiority Leads to Destruction. 倚仗武力逞强就会灭亡。这是中国古代哲学家老子“守柔”理念的具体体现。老子认为，任何事物都有刚与柔、强与弱两个方面，这两个方面不是绝对的，在一定条件下它们可以相互转化；而且，从长远看，貌似刚强的东西，其实已经达到自己的极限；貌似柔弱的东西，反而更富于生机活力，处于上升趋势。就像那些自恃武力而四处逞强的国家一样，最终都会走向自己的反面。它告诉我们，治理国家、处理人际关系，千万不要过分刚强，更不能恃强凌弱，要以柔克刚、柔中有刚、刚柔相济，这样才能实现稳定和谐的局面。 Relying on force and flaunting one’s superiority leads to destruction. This is a concrete embodiment of ancient Chinese philosopher Laozi’s concept of shou rou (守 maintain; 柔 tenderness, gentleness). Laozi believed that every object has two sides, firmness as well