yuán hēng lì zhēn 元亨利贞 Yuanheng Lizhen 《周易·乾卦》的卦辞。主要有两种理解：其一，从占筮的角度来看，“元亨，利贞”是依据所得之卦来预测吉凶的断语。“元亨”意为大通，或举行大享的祭礼。“利贞”指利于占问，即筮得此卦为吉。其二，从义理的角度来看，“元亨利贞”被认为是乾卦的四种品德。有人将四者对应为仁、礼、义、正，又有人将其作为万物从始生到成熟的四个阶段，或指天道、圣人生养万物的四种德行。 This is a term used in The Book of Changes to explain the meaning of diagrams. It may be understood in two ways. First, when used in divination, it is a judgment predicting good fortune. Yuanheng (元亨) means a wide, smooth path or a grand sacrificial rite. Lizhen (利贞) refers […]

yǒnɡshǐshī 咏史诗 Poetry on History 以历史事件或历史人物等作为创作题材并借以抒写诗人情志、感悟的诗歌。史实、史识与史情紧密结合是其主要特点。咏史诗多以“述古”“怀古”“览古”“感古”“古兴”“读史”“咏史”等为题，也有直接以被描写的历史人物、历史事件为标题的。 Poetry on history refers to poems written to convey a poet’s sentiments by reflecting on historical events or historical figures. A poem on history touched on historical events and expressed the poet’s historical insight as well as his emotional attachment to history. Such poems recounted, relived, revived, interpreted, or

yǒnɡmínɡtǐ 永明体 The Yongming Poetic Style 南朝齐武帝永明年间（公元483—493年）出现的、以讲求声韵对偶为主要特征的诗歌风格。也称“新体诗”（与汉魏以来的“古体诗”相对而言）。代表人物是谢朓（tiǎo）、沈约和王融。“永明体”标志着诗人已经熟练掌握声韵对偶的规律并自觉运用于诗歌创作，增加了诗歌的形式美感与艺术表现力，为近体诗的产生奠定了基础。不足的是，“永明体”过于受声韵拘束，内容有所削弱，受到当时一些诗论家的批评，在新变中也蕴藏了危机。 Poems of this style first emerged during the reign of Emperor Qiwu of the Southern Dynasties. That period, lasting from 483 to 493, assumed the regal title of Yongming, hence the name of this poetic style. Yongming poems featured metrical structure and parallelism. They were also known as

yǐnyìshī 隐逸诗 Recluse Poetry 指归隐山林、田园的文人，以山林、田园生活为创作题材并寄寓个人志趣情怀的诗歌。古代有些文人，因不屑于做官或对当时的社会政治不满，转而归隐山林、田园，成为隐士。他们常常借描摹山水、田园等自然景物来表达高蹈遗世的精神旨趣。其中，陶渊明被称为“古今隐逸诗人之宗”。唐宋以后，很多文人士大夫从陶渊明的生活方式中受到启发，在山林、田园生活中寻求心灵安顿，于是产生了有隐逸倾向的诗歌作品。 Recluse poetry refers to poems written by literary figures who retreated to the remote mountains or countryside and expressed their sentiments through depicting this kind of life. Some Chinese scholars in the old days, having disdain for taking official position or were dissatisfied with political reality of the day, chose

yǐ zhàn zhǐ zhàn 以战止战 Use War to Stop War 用战争制止战争。这是中华民族自古秉持的一种战争观。前一个“战”是指正义的战争；后一个“战”是指非正义的战争。正义的战争是反抗强加在自己头上的非正义战争而不得已采取的行动，其目的是除暴安良、护国保民，制止并最终消灭非正义战争，实现人类和平，使广大民众过上幸福安宁的生活。它表现了中华民族崇尚正义、爱好和平的“文”的精神，与“止戈为武”异曲同工。 This is an ancient Chinese belief on the role of war. The first “war” means a just war, the second an unjust one. A just war is waged to resist a war that has been forced upon one. It is not of one’s choosing,

yífēng-yìsú 移风易俗 Change Social Practices and Customs 转移风气，改变习俗。“移风易俗”是“乐”的重要功能。风俗是社会群体长期以来形成的共同的行为习惯，可能会包含某些违礼的成分。群体习惯的改变十分困难，不能单纯依赖强制的规范，而是需要发挥“乐”对于人心的深刻影响。通过“乐”的教化，引导人心进入恰当的状态，进而逐渐改变社会的风气和习俗，使之自觉符合礼的要求。 This is one of the important functions of music. Social practices are common forms of behavior formed within communities over time, and they can also include aspects that do not conform to rites. Changing such widespread habits is extremely difficult and cannot be accomplished by mandatory regulations

xuǎntǐ 选体 Xuanti Poetry / Poetry in Prince Zhaoming’s Favorite Style 主要指南朝梁昭明太子《文选》中所收汉魏以来的五言古诗。但这一概念后来超越了单纯的诗歌体式而兼具时代特征与诗歌风格等含义。在体式上，“选体”是与乐府、歌行、律绝并列的概念，在古人眼光中，它几乎就是五言古诗的代名词，是诗家创作五古的范式；在风格上，“选体”有典雅、翰藻、新创三个主要特征；从时代看，“选体”接续风骚，历跨汉魏、晋宋、齐梁。唐代以后，文论家多用“选体”这一术语来评诗、论诗。但“选体”派强调模仿古人，为此受到后来一些锐意创新的文人的批评。 This refers mainly to the five-character-a-line poems of the Han and Wei dynasties in Selections of Refined Literature compiled by Prince Zhaoming of the Liang Dynasty during the Southern Dynasties. Later, this term meant not just a specific type of poetry, but also both the

xuányánshī 玄言诗 Metaphysical Poetry 一种以阐发老、庄、佛教和《周易》哲理为主要内容的诗歌流派，起于西晋末年而盛行于东晋，其主要特点是以玄理入诗，代表诗人有孙绰、许询、庾亮、桓温等。魏晋时期社会动荡，士大夫专心老庄与佛学，贵玄理，尚清谈，以此全身远祸。到西晋后期，玄谈之风逐步影响到诗歌创作，形成玄言诗，后玄言诗与山水诗相融合。 This term refers to a poetic style that chiefly explicated Laozi, Zhuangzi, Buddhism, and The Book of Changes. Metaphysical poetry emerged at the end of the Western Jin Dynasty and flourished during the subsequent Eastern Jin Dynasty. Represented by Sun Chuo, Xu Xun, Yu Liang, and Huan Wen, this genre

xìngshàn 性善 Human Nature Is Good. 孟子提出的一种人性论观点。孟子所言人性，指人天生所具有的人之所以为人的本质属性，亦即是人区别于禽兽的道德本性。这个意义上的人性，构成了仁、义、礼、智等德行的内在根基或依据。但是，人性中具备的只是德行的端始，并不等于德行的实现或完成。人们需要不断扩充人性中的善端，才能确立起良好的德行。 This view on human nature was first proposed by Mencius. As Mencius saw it, human nature is the inherent moral character which a human being naturally possesses and which distinguishes him from an animal. In this sense, human nature underpins such virtues as benevolence, righteousness, sound social norms,

xìng’è 性恶 Human Nature Is Evil. 荀子提出的一种人性论观点。荀子所言人性，指人天生所具有的属性，包括身体的生命特征及各种欲望、知觉等。如果仅仅因循于人性中所包含的对外物的欲求，就会导致人与人之间的纷争，社会将陷入混乱。而维系社会秩序所必需的道德，并非出自人的本性，而是后天人为塑造的结果。 This view was proposed by Xunzi. According to him, human nature, which refers to proprieties humans naturally possess, includes physical life as well as various desires and perceptions. If people are allowed to only follow desire for external things, which is something inherent in human nature, it will