shàngtóng 尚同 Conform Upwardly 指是非标准同一于上级统治者。“尚同”是墨家的基本主张之一。墨子认为，在没有国家、政治之时，人们会因为是非标准的混乱而导致相互非议、争斗，造成彼此之间的伤害。因此主张立贤能之人为天子及各级官吏，所有人的言行是非标准皆服从于上级，并最终同一于天子；天子则服从于上天的要求。墨家认为“尚同”是实现天下大治的重要手段。 This term means conforming to the superior in applying standards for right and wrong. It is one of the basic positions of the Mohist school. Mozi believed that in the absence of a state and political power, confusion over right and wrong would give rise to conflict and fighting, causing […]

shānshuǐshī 山水诗 Landscape Poetry 一种以描写山水名胜为主要题材的诗歌流派。主要摹写自然山川的秀美壮丽并借以抒发闲情逸致，特点是写景状物逼真细致，语言表达富丽清新。东晋时期，南渡的士大夫在自然山水中寻求精神抚慰和解脱，激发了山水诗创作的灵感。其开创者是晋末宋初的大诗人谢灵运，他把自然美景引入诗歌创作，将诗歌从枯燥乏味的玄理中解放出来，后经谢朓（tiǎo）、何逊、阴铿等人的创作实践而逐步成为诗歌史上的一个重要诗派。到唐代特别是盛唐时期，山水诗的创作更是蔚为大观，涌现出王维、孟浩然等著名山水诗人，中唐时期的刘长卿、韦应物、柳宗元等人的创作也有特色。山水诗开启了新的诗歌风貌，标志着一种新的审美观念的产生。 Landscape poetry, as the name suggests, describes the beauty and charm of natural scenery, and landscape poets express their emotions through extolling the enchanting scenery. Landscape poetry is characterized by vivid description of sights with rich and refreshing language. During the Eastern Jin Dynasty, scholars who had fled war-torn homes

sānbùxiŭ 三不朽 Set Moral Examples, Perform Great Deeds, and Spread Noble Ideas 世间三种永不磨灭或永远受人怀念、称颂的业绩，即“立德”“立功”“立言”，也称“三立”。最高的是“立德”，确立典范的道德，垂范后世；其次是“立功”，建立伟大的功业，为国家百姓兴利除害；最后是“立言”，提出包含真知灼见的言论，以启迪后人，或撰文著述，成一家之言。据《左传》记载，“三不朽”由鲁国叔孙豹提出。在叔孙豹看来，个人或家族的私利，无论是财富还是官爵、地位，总会随时间的推移而逐渐消失。只有真正利于国家百姓的“德”“功”“言”，才能长期流传而不朽。“三不朽”后来成为古代士人及每一位有抱负的人的毕生追求。 This term refers to three great accomplishments that are forever remembered and eulogized by the people. The first and foremost is to set a high moral standard for people of later generations to follow. The second is to perform meritorious deeds, bringing

rénmín-àiwù 仁民爱物 Have Love for the People, and Cherish All Things 仁爱百姓，爱惜万物。这里的“物”泛指一切禽兽草木，而“爱”意思是取之有时、用之有节。它是孟子提出的一种思想。孟子认为，人类对待自己亲人的态度是亲爱，对待百姓的态度是仁爱，对待动植物的态度是爱惜，这是自然形成的情感差异。爱虽然有亲疏差等，但君子能以“亲亲”为原点，推己及人，广被万物，即由爱亲人进而仁爱百姓，进而爱惜万物。它是一种源于家族本位而又超越家族本位，甚至超越人类本位、遍及万事万物的博大的爱，是达成人自身、人与人、人与自然关系和谐完满的基本原理。张载的“民胞物与”思想与此不无渊源。 The term means to have love for the people, and cherish all things in the world. Here wu (物) includes plants and animals, while ai (爱) implies using them in a measured and appropriate way. This was first proposed by Mencius who differentiated natural emotions

qīngcí-lìjù 清词丽句 Refreshing Words and Exquisite Expressions 指立意新颖、情感真挚、物象鲜明而语言清新美妙的诗句。“清”主要针对堆砌辞藻和典故而言，不仅指词句清新自然，还指格调高雅而意境淡远；“丽”指的也不是词语本身的华丽，而是指尽脱俗气，物象鲜明而有真情。作为一个诗学术语，它实际是指包括语言风格在内的诗歌整体风格。 This term refers to verses original in theme, sincere in feeling, distinctive in image, and refreshing in diction. “Refreshing” stands opposed to ornate phrases and excessive literary quotations, and indicates both fresh and natural expressions as well as elegant style and subtle aesthetic conception. What “exquisite” indicates

mínzhŭ 民主 Lord of the People / Democracy 本义为民之主（含为民做主之义），即君主或帝王；后也指官吏。古人认为，“民主”是“顺天应人”的产物；“民”与“主”是一个有机体，犹如人的身与心。近代以来，“民主”成为democracy的译词，主要指国家权力属于全体国民所有这一根本原则以及基于这一原则构成的政治制度和社会状态。民主的本质是人民当家做主，有行使管理国家与社会的权力，并在这一过程中能自由表达意见、维护自己的利益。民主以多数决定但同时尊重个人与少数人的权利为基本原则。其核心是公民的社会地位，是“人权”社会化的“实现方式”，也是构建美好社会的核心价值之一。 The term originally referred to the lord of the people, the one who ruled on their behalf, i.e., the monarch. Later on it also referred to government officials. The people of ancient times regarded the “lord of the people” as “following the mandate of heaven and

mín yǐ shí wéi tiān 民以食为天 Food Is of Primary Importance to the People. 民众将粮食看作天大的事情。“食”即粮食，泛指人类生存不可或缺的基本资源或物质条件；“天”比喻最重要的事物或主宰一切的根本因素。古人认为，治国者不仅要知道百姓是君主的“天”、国家的“本”，而且要知道百姓的“天”是什么；粮食既是百姓糊口养家、安居乐业不可或缺的基本物质条件，当然也是任何领导集团招抚民众，保障民生不可或缺的基本资源。确保百姓能吃上饭、吃饱饭，确保基本生存资源的供应，是治国安民的一条底线。这是一个非常务实的政治理念。 The people consider food to be of the utmost importance. Shi (食 food) is a general term for the basic resources or material conditions essential to human life; tian (天 heaven) refers to the most important things or the basic elements which

mínxīn-wéiběn 民心惟本 The People’s Will Is the Foundation of the State. 民众的意愿、意志是政治的根本。出自战国竹简（五）《厚父》中所记载的商王（一说即太甲）与厚父（一说即伊尹）的一则对话，厚父对商王说：“民心惟本，厥作惟叶。”字面意思是民心像树的根，而树根决定枝叶的生长繁茂。其深层意思则是说民心是国家的根本，民心的向背最终决定国家或政权的盛衰兴替。古人认为，一个政权的合法性在于“顺天应人”，而“天意”以“民心”为基础或前提，只有顺应“民心”，国家才能长治久安。它与“民惟邦本”的思想是一致的。 The notion of the people’s will being the foundation, or the “roots,” of government comes from a dialogue between a king of the Shang Dynasty and Houfu (in a text found on bamboo slips of the Warring States Period). Houfu said to the

mínxīn 民心 Will of the People 民众的共同心愿。指一个国家或地区的全体民众对触及他们共同利益、具有广泛社会性的问题、现象或事情所做出的一种评价性判断和看法。中国古人常以“天命”作为政权合法性及政策制定的依据和最高理念，但实际上则常以“民心”作为“天命”的主要来源、内容及表现形式，并将其视为治国理政的根本原则，认为民心的向背决定着国家、政权、政事的盛衰兴替。它是中华民本思想的核心。自古至今，凡开明有为的政治家，无不将“民心”视为最大的政治。 This term refers to the evaluative judgment or view of the people in a country or region, on an issue, phenomenon or incident which touches on their common interest and which has broad societal meaning. Ancient Chinese often took the “mandate of heaven” to be the basis and

luàn shì zhī yīn 乱世之音 Music of an Age of Disorder 指动乱时代的音乐。儒家认为，音乐与社会政治相互联通，音乐能反映出一个国家的政治盛衰得失及社会风俗的变化。如果一个国家政治腐败、社会动荡，其音乐、诗歌等文艺作品一定充满了怨恨愤怒。统治者必须及时检讨并纠正政治弊端，以避免出现败亡的下场。 Confucian scholars believed that music interacts with both society and its political evolution; it also reflects the rise and decline of a state’s political strength and changes of social customs. If a state suffers from political corruption and social turmoil, its music and