shùn wú bú háng, guǒ wú bú chè 顺无不行，果无不彻 When What You Say Is Justified, There Is Nothing You Cannot Accomplish. When You Act Decisively, You Will Succeed. 合理正当就不会行不通，果决敢行就不会做不成。“顺”指正当、合乎道义或顺应事理；“果”即果决，不犹豫；“彻”即通达，没有阻碍。此语精义在于强调言论正当、合乎道理或顺应事理，做事果决对于目标最终达成的意义，犹今人所谓尊重客观规律和发挥主观能动性的辩证统一。 What is justified and fair is bound to work; acting with determination is bound to succeed. This statement emphasizes that being on justified ground and acting […]

shuǐmòhuà 水墨画 Ink Wash Painting 指中国画中纯用水墨、不用色彩的一种绘画形式。也称国画、中国画。以水、墨、毛笔和宣纸作为主要材料，通过调配清水的多少，引为浓墨、淡墨、干墨、湿墨、焦墨等，画出浓淡层次不同的作品。一般的水墨画，只有水与墨，黑色与白色。进阶的水墨画，也有工笔花鸟画，色彩艳丽，又称彩墨画。中国水墨画讲究远处抽象、近处写实，渲染色彩、营构意境，崇尚“气韵生动”。 This refers to a style of painting in which ink shades are manipulated through dilution, and color use is minimal. It is also known as traditional Chinese or typically Chinese painting. The materials used include ink and water, a painting brush, and rice paper. Through adjusting the proportion of

shū zhě, sǎn yě 书者，散也 Calligraphy Expresses Inner Conditions. 写好书法，先要抒放情性、摒除一切杂念。是东汉著名书法家蔡邕（133—192）在《笔论》中提出的书法观念。它论述了书法艺术抒发主体情怀的创作心态，强调书家在创作时应先抒放情性、排除一切牵累与功利之心，并将其视为决定书法作品成功与否的关健要素。 To become a good calligrapher, one must first set one’s mind at ease and dismiss all distracting thoughts. This is an argument raised by Cai Yong (133-192), a famous Eastern Han calligrapher, in his treatise “On Calligraphic Script.” He says that the art of calligraphy

shì yì shì yì 世异事异 When Times Change, So Do Social Conditions. 时代不同而处事之法各异。“世异事异”之说出自《韩非子·五蠹》。韩非子（前280？—前233）认为，随着时间的推移，社会情形发生了各种变化。处事之法也应根据新的情况做出相应调整，而不能简单地去模仿历史中的做法。法家之士多持有类似的思想观念。“世异事异”之说构成了变法维新的重要依据。 This means adapting one’s approach to changing conditions. The saying is from the chapter “The Five Vermin” in Hanfeizi. According to this work, many changes in social conditions occur in response to changing times, and people should adjust their approaches accordingly to

shí shū zhī dào 识书之道 The Way to Recognize Good Calligraphy 指辨识书法艺术的要诀。南朝王僧虔（426—485）、唐代张怀瓘等人主张，鉴赏书法时以精神气韵为首要标准，其次才是书法的笔墨形式。他们将富有风神骨气的书法看作上品，将崇尚美丽外形、功用目的的书法看作下品。这一观念，代表中国古代书法的主要欣赏标准。 This refers to the way to judge the artistic quality of calligraphy. Wang Sengqian(426-485) of the Southern Dynasty and Zhang Huaiguan (dates unknown) of the Tang Dynasty held that the primary criterion for appreciating calligraphy is whether it features a spiritual liveliness; the

shàng xià tóng yù zhě shèng 上下同欲者胜 Triumph Comes When Leaders and Followers Share the Same Goal. 上下齐心协力，才能取得胜利。是由中国古代军事家孙武提出的重要思想。大到国家、军队，小到一个单位，无论职位高低，都应该抱持同样的愿望、意志和目标，这样就能凝聚众人的智慧、发挥最大的战力。它强调人的精神作用和团结之力，体现“以人为本”的中华思维特质。 This is an important concept put forward by Sun Wu, the great strategist of ancient China. No matter what their position or level, the people in a state, an army or even a work unit should share

rén zhě wú dí 仁者无敌 The Benevolent Person Is Invincible. 具有仁德的人是无敌于天下的。“仁者”指具有“仁德”的君主或施行仁政的国家。“仁德”在政治层面表现为“仁政”，以仁爱作为施政的依据和出发点，善待民众，慎用刑罚，减轻赋税，最大限度地惠及百姓。如此才能赢得民众的拥护，上下一心，众志成城，无敌于天下。其基本原理是：国家强盛的深厚源泉，在于赢得民心；只有善待百姓，才能获取这一源泉，充满力量。 The one who is benevolent has no enemy. The benevolent refers to a ruler who has the virtue of benevolence or to a state with benevolent rule. In terms of political affairs, benevolence manifests itself as benevolent governance based on love and care for

rén fù tiān shù 人副天数 Humanity Should Be Aligned with Nature. 人的身体结构、情感、伦理等符合天的结构与秩序。“人副天数”之说是由董仲舒（前179—前104）提出的。他认为，天地万物及其运行有其自身的结构和秩序。而人的身体、情感、思虑以及行事、伦理，都与天地的结构与秩序相合，特别在数量上有某种对应关系。根据“人副天数”之说，人不过是天的一个副本。这一思想构成了天人之间相互感应、作用的基础。 People’s physical constitution, emotions and ethics should closely correspond with the structure and order of Nature. The theory of “Humanity Should Be Aligned with Nature” was put forward by Dong Zhongshu (179-104 BC). He believed that all things between heaven and earth and

rén 人 Human Being; Humanity “人”字自创生时起，即被注入了中华人文精神。字形上像人侧身垂手侍立，含谦逊之意。因为人懂得思考，明白个体力量的不足，需要与他人合作。古代思想家认为，人是与天、地并立的生命存在（合称“三才”），人是天地的心灵、宇宙之精华，因此最为尊贵。中国古人的许多思想尤其是政治、伦理思想，都基于“人”提出故而闪耀着人文的光辉。 The Chinese character for human being (人) has been imbued with Chinese humanistic spirit since it was created. In its ancient form, it resembled a man standing with his body slightly bending forward, his hands on his sides, looking modest and polite. Because humans have the ability to think,

Qū Sòng 屈宋 The Qu-Song Duo 战国时期楚国诗人屈原（前340？—前278）和宋玉。屈原是“楚辞文学”的开创者和伟大的浪漫主义诗人，代表作有《离骚》等。宋玉相传是屈原的学生，是屈原之后楚国著名的辞赋作家，代表作有《九辨》等，后世因以“屈宋”合称，但是宋玉名望和成就远不如屈原。 Qu and Song here refer respectively to Qu Yuan (340?-278 BC) and Song Yu, both being poets of the State of Chu of the Warring States Period. The former was the pioneer of Chuci (The Odes of Chu or The Songs of the South) poetry and a great romantic