hóng fàn 洪范 The Grand Rules 本义为大法，指人类生活所遵循的宇宙的根本法则。“洪范”一词出自《尚书》。“洪范”包括九个类别的法则，即“九畴”。“洪范九畴”划分了生活世界的不同领域，并规范了每个领域中最重要的元素，由此构建了天地自然、人伦政治以及天人关系中的基本秩序。古人认为，“洪范”所说的九种大法是上天赐予的，具有不可抗拒的权威。 This refers to the Grand Rules, i.e., the fundamental universal laws that all people follow in their life. The term first appeared in The Book of History. Composed of the Nine Great Rules, it divided human life into different areas, laid down the most important elements in each […]

guó yǐ yì wéi lì 国以义为利 A State Should Regard Righteousness as a Benefit. 国家以道义为根本利益。“义利之辨”是中国思想史上历久常新的议题，“以义为利”则是先哲确立的基本理念。小到一身，大到一国，无利不存，但古人注重利与义的统一，认为利的本质乃是与义相合，实现利与义的和谐统一，不能因利害义，妨害大局。依照这一理念，国对民，不与民争利；国对国，不片面利己；要努力达成兼顾、兼得、平衡与共赢。 A state should regard righteousness as a fundamental benefit. The debate over righteousness and benefits has been a constant theme of discussion in the Chinese history of philosophy, because benefits were often seen as personal profits that might be wrongfully

guó wú yuàn mín yuē qiáng guó 国无怨民曰强国 A Country with No Resentful People Is Called a Strong Country. 国内没有对政权心怀怨恨的民众，这样的国才叫作强国。这是法家关于“强国”的界说。法家虽然务实，讲求耕战，富国强兵，但并不仅以硬实力衡量国家是否强大，而是以软实力来诠释国家的强大，软实力的核心内容是百姓对政权没有怨恨。百姓无怨的前提是国家赏罚分明、公平合理，无怨的结果是上下一心、众志成城。这是“民惟邦本”理念的法家表达式。 If a country has no people harboring resentment against those in power, it is a country that can be called a strong country. This is a Legalist definition of a strong state. The Legalists were

guó tài mín ān 国泰民安 Stable Country and Peaceful People 国家太平无事，人民安居乐业。与“天下太平”等近义。这是自古以来每一个正常的统治者所努力追求的治理目标和治理状态，也是每一个普通百姓所抱持的生活愿景。其关键在于“泰”与“安”，即安定、平和。它被认为是国家和人民的共同福祉，体现了中国人崇尚和平安定的“文”的精神。 When a country is at peace, its people enjoy a happy life. This term is similar to another ancient concept – “peaceful land.” Since ancient times, this has been the goal of governance pursued by all decent rulers. It has also been a vision

ɡuǎyù 寡欲 Restraining Desires 减少对外物的过度欲求。“欲”主要指人为外物所感而产生的欲求。人容易陷入对外物的过度追求中，从而造成对自身生命的伤害，同时也会带来人与人之间的纷争与社会秩序的混乱。因此儒家和道家都主张“寡欲”。儒家认为，应通过道德的培养来节制欲望，同时，“寡欲”也是确立内在德性的重要手段。道家则强调，“寡欲”有助于人们回归“自然”的状态。 The term means to lessen desires for external things. Humans are prone to pursue excessive desire, which can be harmful to themselves, cause problems with others and lead to social disorder. This is why both Confucian and Taoist scholars called for restraining desires. In Confucian thinking, self-moral cultivation is needed

gǔ, ròu 骨、肉 Bones and Flesh; Literary Framework and Nuanced Expressions 中国古代书画理论或文学批评中用来指称用笔或风格上的遒劲刚健与圆润妍美的一对术语。秦汉时代流行相面术，“骨”指人体骨骼，“肉”指皮肉。汉魏六朝时期，它们被用作文艺批评术语。在书画领域，“骨”指笔力直硬劲拔，“肉”指用墨或着色浓重圆润。在文学创作方面，“骨”侧重指风格上的遒劲刚健，“肉”侧重指辞采上的圆融妍美。这一对术语喻指文艺作品的体格骨力（思想内容、风格特点）与表现之美的关系，也蕴含着文艺作品思想情调与形式妍美的匹配。 These are terms that were traditionally used in painting and calligraphy theory and literary criticism to refer specifically to a vigorous and forceful manner or style of execution in combination with softer, more feminine touches. In physiognomy, which was popular during the Qin

gǒu lì guó jiā, bú qiú fù guì 苟利国家，不求富贵 Seek to Benefit the Country Rather than Personal Wealth and Position 只求有利国家，不图个人富贵。这是中国传统政治思想中对于为官理政者的基本要求，其要旨在于提倡那种不谋私利、一心为公、勇于担当、甘于奉献乃至自我牺牲的精神。 This is a basic requirement of officials in traditional Chinese political philosophy. Essentially it advocates the spirit of an official who does not abuse power to seek personal benefit, who works wholeheartedly for the

gòng míng 共名 General Name 用以概括同类事物的名称。“共名”是荀子（前313？—前238）所使用的一种名称类别，与“别名”相对。名用以指称实。具有相同属性的同一类事物，可以用一个“共名”来加以概括。具有不同“共名”的事物类别之间若具有相同属性，可以用更高层级的“共名”来加以概括。如此类推，最高层级的“共名”称为“大共名”。 A general name is used to refer to everything in the same category. It is a term used by Xunzi (313?-238 BC) and its opposite is “distinct name.” A name should denote the nature of a thing. Things with similar properties can be grouped together under a “general name.”

gōng gōng sī sī 公公私私 Public Property Belonging to the Public, Private Property to Individuals 以公为公，以私为私；将公共之物视为公共所有，将私人之物视为私人所有。列子认为，公共之物犹如自然生成的天地万物一样，是有机的整体，不能随意分割成为私物；公是公，私是私，公私分明，才是符合天地自然属性的正道。它是道家“无为”理念的发挥，既是国家治理的原则，也是个人修养的境界。 This term means that public property belongs to the public and private property belongs to individuals. Liezi held that public property, like anything naturally formed between heaven and earth, is an organic whole that cannot be divided and given

gōng ānpài 公安派 The Gong’an School of Literary Writing 明代后期以湖北公安作家袁宗道（1560—1600）、袁宏道（1568—1610）和袁中道（1570—1626）三兄弟为代表的文学流派。其中以袁宏道声誉最高、成绩最大，其次是袁中道，袁宗道又次之。他们提倡“独抒性灵”，反对明代前期一些文士的拟古风气，以“趣”作为文学作品的批评标准，主张文章写作发自内心真情，从胸臆自然流出，不必拘泥于特定的法则。他们的文学成就主要表现在散文、诗歌方面，擅长写闲情逸致。公安派对于民间文学持包容和肯定态度，主张从通俗文学中吸取营养。这一流派的文学主张，在一定程度上反映出明代中期兴起的市民阶层的审美趣味。 This was a literary school represented by three brothers, namely Yuan Zongdao(1560-1600), Yuan Hongdao (1568-1610) and Yuan Zhongdao (1570-1626), who lived in Gong’an, Hubei Province, in late Ming times. Of the trio, Yuan Hongdao was the most accomplished and renowned. Next was Yuan Zhongdao, who