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

běiqǔ 北曲 Northern Opera 起源于北方的戏剧。北曲的源头是北宋甚至更早时期流行于北方民间的曲子，配合曲子的词多滑稽浅俗。南宋以后，北方地区在金、元统治之下，女真、蒙古等族的歌舞与音乐元素被大量引入，逐渐形成了独特的北曲体系，同时逐渐吸引了文人加入创作队伍，从而产生了大量优秀作品。与宋代文人词相比，北曲朴素率真，多用口语，格律调式更加自由。其主要演唱形式为小令和套数。用北曲演唱的戏曲形式为杂剧。元代文人社会地位低下，借助北曲抒情寄意，创作盛况空前，代表人物有关汉卿、马致远、白朴、郑光祖，被称为“元曲四大家”。 Beiqu (北曲), the Northern Opera, originated in northern China. It was based on northern folk songs that were popular in the Northern Song Dynasty or earlier, and its lyrics were often funny and simple. After the Southern Song Dynasty, northern China fell under the rule of the Jin and Yuan dynasties.

bā yīn kè xié 八音克谐 Harmonious Combination of Eight Sounds 八类乐器所演奏的声音能够协调配合，在整体上达到和谐。“八音”指由金、石、土、革、丝、木、匏、竹等八种材质制成的乐器所演奏出的不同声音。“八音克谐”的说法出自《尚书》。它强调发挥八音各自的长处，在整体协调、多样统一中臻于化境，体现了中国古典音乐及词曲创作中以“和”为美的审美追求。而音乐又与人的心灵相通，“八音”能够呈现或感动不同的心灵状态，故而它也成为古代教化的一种方式。其意在于使人心在不同乐声的影响下达到同样和谐的状态，以符合礼乐对于人的心灵与行为的要求；同时它也蕴含不同的人或群体都能发声，但须遵守共同规范、相互配合而能和谐共处之意。 Different sounds produced when eight musical instruments made of gold, stone, earth, leather, silk, wood, gourd and bamboo are played together create harmonious music. This term comes from The Book of History. The term, which stresses that different tunes produced by the eight musical

ānpín-lèdào 安贫乐道 Be Content with a Simple but Virtuous Life 安于贫困而乐于守道。在孔子与儒家看来，对于道义的学习与执守，并不是出于任何功利的目的，而是发自内心的认同，是毕生追求的最高目标。因此，以道义为最高准则的人，不会以违背道义的方式去追求富贵，即便在物质生活上陷于贫困，也能够以执守道义为乐。 When leading a poor life, one should still stick to moral principles. Confucius and Confucian scholars believe that it is not for fame and wealth that one should observe moral principles. Rather, such observance comes from one’s heart and represents his lifetime pursuit. So

ài rén wéi dà 爱人为大 Caring for Others Is the Top Priority. 友爱他人、爱护他人最为重要。古人认为，天地之间，人最宝贵，所以“仁者爱人”。将“爱人”由道德情感层面推及到国家层面就体现为“爱民”。人民是国家的根本，决定着国家的安危与成败，所以统治者要把爱民、亲民、利民、顺应民心作为治国理政的最高原则。制定政策、法律，确立制度，都以保障人民的利益为出发点和最终目的。它不仅是儒家“仁政”思想的体现，也是法家制定法律、依法治国的重要理念，它彰显了中华民族崇高的人文情怀。 Being friendly and caring for others is most important. Ancient Chinese believed that human beings are most precious things in the world, so benevolent people care for others. When it comes to governing a country, a ruler’s love for others should be

zuòwàng 坐忘 Forget the Difference and Opposition Between Self and the Universe 道家指破除自我与事物之间分别与对立的一种方式。“坐忘”一说出自《庄子·大宗师》，书中借由孔子与颜回的对话阐述“坐忘”之义。庄子认为，人世中的各种名分、规范，造成了自我与事物之间的分别与对立，构成了对人的限制。人应该忘记这些名分、规范，进而忘记自己形体的存在与智力的运用，打破彼我之间的界限，从而摆脱外物的限制与影响，这便是“坐忘”。 The term refers to a Daoist way of breaking away from the difference and opposition between one’s self and the universe. It comes from the book Zhuangzi, which elaborates its meaning in a dialogue between Confucius and Yan Hui. In Zhuangzi’s view,