Chinese Thought and Culture

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

kuàngdá 旷达 Broad-mindedness / Unconstrained Style 指诗歌作品中所体现的超然物外、旷放通达的胸襟和艺术风格。是作者通达的人生观及平和心态与作品艺术形象的高度融合。具有旷放性情的作者，多因世事坎坷或社会动乱而落魄或退隐，往往以诗文抒写胸臆，反映在诗歌作品中，既有对世事物情超旷出尘的人生警悟，也有愤世嫉俗、傲岸不羁的真情流露。它的渊源可以追溯到儒家有为和道家顺其自然的思想及魏晋名士超尘脱俗、开朗达观的人生态度。既不逃避世俗，也不贪恋名利，事理通达，心境开阔。唐代司空图将其提升为一个诗学、美学术语，强调作品风格与作者心态及人生观的统一，意在倡导一种超脱旷达的人生观与审美心态。 The term means broad-mindedness and a totally unconstrained artistic style in poetic works. It presents a perfect union of the author’s outlook on life, his peaceful mind, and the artistic form of his work. A broad-minded writer was often disheartened, who went into seclusion, caused either by frustrations

kōnglíng 空灵 Ethereal Effect 指文学艺术作品中所呈现的飘逸灵动的艺术境界与风格。与“充实”相对。空灵并非空虚无物，它并不脱离具体的物象描写，而是通过有限的艺术形象达到无限的艺术意境，追求一种象外之意、画外之情，给人留下想象发挥的空间，如诗文中不着形迹、不堆砌辞藻和意象，绘画中较少使用浓墨重彩等。空灵用笔洗练，重在传达神韵，具有空灵特点的作品澄澈透明、飘逸灵动，能使人体悟到自由超脱的审美愉悦。 This refers to an open, free, and flexible style of a work of art; it is the opposite of a “densely packed” work of art. Ethereal effect does not mean sheer emptiness; it does not completely avoid imagery, nor does it entirely avoid natural description. Rather its aim is to

jìnxīn 尽心 Exert One’s Heart / Mind to the Utmost 充分体认和发挥内心固有的善端。“尽心”是由孟子提出的一种道德修养方法。“尽心”需要发挥心所具有的思考能力，发现人心中固有的善端，并将其作为人之所以为人的本质特征，进而充分培养、发挥心中的善端，最终实现仁、义、礼、智的德行。心中的善端是天赋予人的本性，因此通过“尽心”就能够知晓人的本性，并通达于天。 “Exerting one’s mind to the utmost” means one should fully understand and extend one’s innate goodness. It is a way of moral cultivation advocated by Mencius. To do so, one needs to develop one’s capability of thinking, discover the goodness inherent in the mind

jiàngǔ-zhījīn 鉴古知今 Review the Past to Understand the Present 以过去、历史为镜鉴，可以了解现在并预知未来。也说“鉴往知来”“知古鉴今”。“鉴”本指镜子，引申为借鉴、参照，审察、考察。所谓“鉴古”“鉴往”“知古”主要指总结历史上朝代、国家兴衰成败的经验教训，考察历史人物的言行事迹以及是非善恶，来为现实的国家治理和个人的道德修养服务。“知今”“鉴今”“知来”则是了解现在，以现在为鉴，预知未来。古代执政者为了使自己的决策符合国情、民情，具一定合理性，非常注重从历史中吸取经验教训，以避免重蹈覆辙。它包含着对于历史的现实意义和现实的历史景深的双重关注。与“前事不忘，后事之师”意思接近。 Reviewing the past helps us understand the present and predict the future. It is also said that “reviewing the past we understand the future” and “knowing the past we understand the present.” The Chinese word jian (鉴) can mean “mirror” and hence to”review the past” as

jiànxián-sīqí 见贤思齐 When Seeing a Person of High Caliber, Strive to Be His Equal. 遇见有德才的人，就要想着努力向他看齐。“贤”指德才兼备的人；“齐”是看齐，达到同样的水平。“见贤思齐”是孔子对自己学生的教导，后成为世人修身养德、增进才智的座右铭。其主旨在于鼓励人们善于发现他人长处，激发内心的自觉，主动向道德、学问、技能等比自己强的人学习看齐，从而不断进步。它体现了中华民族一心向善、积极进取、自强不息的精神。 This term means that when you see a person of high caliber, you should try to emulate and equal the person. Xian (贤) refers to a person of virtue and capability; qi (齐) means to emulate and reach the same level. This

jiànwénzhīzhī 见闻之知 Knowledge from One’s Senses 由耳、目等感官与外物接触而获得的认识，与“德性之知”相对。张载最先区分了“见闻之知”与“德性之知”。宋儒认为，人对生活世界的认识是通过两种不同方式实现的。通过目见耳闻所获得的认识，即是“见闻之知”。“见闻之知”是人的认识所不可缺少的。但“见闻之知”不足以穷尽对事物的认识，也无法获得对世界本体或本原的认识。 The term refers to knowledge derived from contact between externalities and one’s sensory organs such as the ears and eyes, in contrast to “knowledge from one’s moral nature.” Zhang Zai was the first to differentiate between “knowledge from one’s senses” and “knowledge from one’s moral nature.” Confucian scholars