中華思想文化術語(連載七)

中華思想文化術語(連載七)

1.乾 /qián/

Qian

One of the eight trigrams，it consists of threeyanglines：. It is also one of the 64 hexagrams when it consists of sixyanglines：. According to scholars onTheBookofChanges，as theqiantrigram is composed only ofyanglines，it is purelyyangand is thus used to symbolize allyangthings or principles. Theqiantrigram symbolizes heaven，and in social terms，it symbolizes the social roles played by the male，the father，and the monarch，as well as decisive and vigorous ways of doing things. In this context，qianalso means creating and leading all things under heaven.

引例Citations：

乾，健也。(《周易·說卦》)

(乾，意為剛健有為。)

Theqiantrigram symbolizes vigor and vitality. (TheBookofChanges)

大哉乾元，萬物資始，乃統天。(《周易·彖上》)

(偉大的乾元，萬物依賴它開始產生，乾元統帥天的運行與效用。)

Great is theqianhexagram! All things owe their existence to it，and it guides the movement of heaven and creates its impact. (TheBookofChanges)

2.坤 /kūn/

Kun

One of the eight trigrams，kun(坤) consists of threeyinlines：. It is also one of the 64 hexagrams when it consists of sixyinlines：. According to scholars onTheBookofChanges，as thekuntrigram is composed only ofyinlines，it is purelyyinand is thus used to symbolize allyinthings or principles. Thekuntrigram symbolizes earth，and when it comes to society，it symbolizes the social roles played by the female，the mother，and the subjects of the ruler，as well as gentle，kind，and generous ways of doing things. In this context，kunalso means creating and nourishing all things under heaven.

引例Citations：

坤，順也。(《周易·說卦》)

(坤，意為柔順。)

Thekuntrigram means gentleness. (TheBookofChanges)

至哉坤元，萬物資生，乃順承天。(《周易·彖上》)

(偉大的坤元，萬物依賴它才得以發生，它順承著天道。)

Great is thekunhexagram! All things owe their existence tokun，since it represents the will of Heaven. (TheBookofChanges)

3.渾沌 /hùndùn/

Chaos

“渾沌”又作“混沌”，有兩種不同含義：其一，指天地分化形成以前宇宙渾然一體的狀態。常以未分化之“氣”言之。天地萬物皆由“渾沌”分化演變而成。其二，特指《莊子》一則寓言中的中央之帝。中央之帝渾沌無七竅，被南海之帝儵(shū)和北海之帝忽鑿開七竅而亡。莊子以此形象寓指人無知無識、無善惡彼我之分，與整個世界渾然一體的狀態。

The term has two meanings. First，it refers to the state of one whole mass that existed before the universe took shape，often said to exist beforeqi(vital force) emerged. The multitude of organisms on earth all emanated from this state. Second，it refers to Chaos，king of the Central Region in a fable inZhuangzi. According to the fable，Chaos had no eyes，nose，mouth or ears.Shu，king of the South Sea，andHu，king of the North Sea，drilled seven apertures into Chaos and killed him. Zhuangzi used this story to show the state of chaos of the world in which there is neither knowledge or wisdom，nor distinction between good and evil.

引例Citations：

說《易》者曰：“元氣未分，渾沌為一。”(王充《論衡·談天》)

(論說《周易》的人言道：“元氣沒有分化之時，渾然一體。”)

Those who commented onTheBookofChangessaid，“Beforeqi(vital force) appeared，the world was in a state of formless chaos.”(Wang Chong：AComparativeStudyofDifferentSchoolsofLearning)

南海之帝為儵，北海之帝為忽，中央之帝為渾沌。儵與忽時相與遇于渾沌之地，渾沌待之甚善。儵與忽謀報渾沌之德，曰：人皆有七竅以視聽食息，此獨無有，嘗試鑿之。日鑿一竅，七日而渾沌死。(《莊子·應帝王》)

(南海之帝是儵，北海之帝是忽，中央之帝是渾沌。儵與忽時常相會于渾沌之地，渾沌待他們很好。儵與忽商量報答渾沌，說：人都有七竅用以視聽、飲食、呼吸，唯獨渾沌沒有，嘗試為它開鑿出來。于是每天為渾沌開鑿一竅，七天之后渾沌死了。)

The king of the South Sea was calledShu，the king of the North Sea was calledHu，and the king of the Central Region was called Chaos.ShuandHuoften met in the territory of Chaos，who treated them very well. They wanted to repay his kindness，and said，“Every man has seven apertures with which to hear，to see，to eat and drink，and to breathe，but Chaos alone has none of them. Let’s try and bore some for him.” They bored one aperture on Chaos each day，and on the seventh day Chaos died. (Zhuangzi)

4.都 /dū/

Metropolis

國都，國君處理政事及所居的城邑。“都”與“邑”的區別是：有宗廟(陳列祖先和前代君主牌位)的城叫做“都”；沒有宗廟的叫做“邑”。宗廟是大夫以上貴族統治者祭祀祖先的廟宇，是祖先崇拜的產物、宗法制度的體現，也是“都”的根本標志。周朝時，各諸侯國的政治中心都叫做“都”；秦漢以后，統指國都、帝王的治所。后規模大、人口多的城邑都可稱為“都”。

The term refers to the city in which a state ruler resided and conducted government affairs. The difference between adu(都) and ayi(邑) was that the former had an ancestral temple to enshrine the memorial tablets of ancestors and previous rulers while the latter did not. An ancestral temple used to be a place where rulers，the nobility，and senior officials made offerings to their ancestors. Therefore，an ancestral temple was a product of ancestral worshipping and a symbol of the patriarchal clan system. It is the defining structure of adu. During the Zhou Dynasty，the political center of all ducal states was calleddu. From the Qin and Han dynasties onward，dureferred to the place where the emperor lived. Later，all cities large in scale and population were calleddu.

引例Citations：

凡邑，有宗廟先君之主曰都，無曰邑。(《左傳·莊公二十八年》)

(所有城邑中，有宗廟和前代君主牌位的叫做“都”，沒有的叫做“邑”。)

All cities with ancestral temples to house the memorial tablets of ancestors and previous rulers are calledduwhile those without are calledyi. (Zuo’sCommentaryonTheSpringandAutumnAnnals)

國，城曰都者，國君所居，人所都會也。(劉熙《釋名·釋州國》)

(一國的城邑稱為“都”，是因為它是國君居住、人口聚集的地方。)

When a city is calleddu，it is where the ruler of the land resides and where there is a large population. (Liu Xi：ExplanationofTerms)

5.城 /chéng/

Fortress / City

四周由城墻環繞的城邑。“城”本指城墻、城郭，是筑土而成的、具有軍事防御及防洪功能的設施，城外一般挖有護城河。古代王朝國都、諸侯封地、卿及大夫的封邑，都以筑有城墻的聚落為中心，所以稱為“城”。“城”音“盛(chéng)”，意思是“容納民眾”。其根本功能為保護民眾，是“民惟邦本”這一政治理念的具體體現。

Cheng(城) is a city with walls surrounding it. The Chinese character forchengoriginally referred to inner and outer city walls built of earth，with military defense and flood control functions. Usually，it was surrounded by a moat. In ancient times，the state capital of a monarch，the fief of a prince，and a manor estate granted by a monarch to a minister or a senior official all had a walled settlement as the center，hence the namecheng. The Chinese character forchengis pronounced the same way as another character meaning accommodating. Here，chengmeans having the capacity to accommodate people. The primary function of achengis to protect its residents. This is a concrete manifestation of the political notion that people are the foundation of the state.

引例Citations：

城者，可以自守也。(《墨子·七患》)

(城是可以用來守衛自己的[設施]。)

A fortress / city is a facility used to defend the people inside. (Mozi)

城，以盛民也。(許慎《說文解字·土部》)

(城是用來容納百姓的。)

A fortress / city is for accommodating people. (Xu Shen：ExplanationofScriptandElucidationofCharacters)

城為保民為之也。(《榖梁傳·隱公七年》)

(城是為了保護人民而修建的。)

A fortress / city is built to protect people. (Guliang’sCommentaryonTheSpringandAutumnAnnals)

6.京(京師) /jīng(jīngshī)/

Capital of a Country

國都，天子處理政事及所居的城邑。“京”本指高大的山岡、土丘，引申為“大”。“師”即“眾”，指人口眾多。稱天子處理政事及所居的地方為“京”或“京師”，是表明天子都城的規模宏大，也是對天子的尊崇。

This term refers to the place where the Son of Heaven resided and conducted state affairs.Jing(京) originally meant a big hill or mound，representing the idea of being big or grand，andshi(師) meant a lot of people. To name the place where the the Son of Heaven resided and conducted state affairsjingorjingshi(京師) suggests that the capital is huge in size and expresses reverence towards the Son of Heaven.

引例Citation：

京師者何？天子之居也。京者何？大也。師者何？眾也。天子之居，必以眾大之辭言之。(《公羊傳·桓公九年》)

(“京師”是什么？是天子居住的地方。“京”指什么？是指[規模]宏大。“師”指什么？是指[人口]眾多。天子居住的城邑，必須用“眾”“大”這樣的詞語來形容。)

What doesjingshimean? It is the place where the Son of Heaven resides. What doesjingmean? It means grandeur and magnificence. What doesshimean? It means a lot of people. No words other than populous and grandeur can best describe the place where the Son of Heaven lives. (Gongyang’sCommentaryonTheSpringandAutumnAnnals)

7.禮 /lǐ/

Li(Rites/Social Norms)

社會秩序的總稱，用以規范個人與他人、與天地萬物乃至鬼神之間的關系。“禮”通過各種有關器物、儀式、制度的規定，明確了個人特定的身份及相應的責任、權力，從而區別了個人在社會群體中長幼、親疏、尊卑的差等。“禮”以這樣的區別來實現對個體的安頓，并由此達成人與人、人與天地萬物之間的和諧。

Li(禮) is a general term for social norms which regulate an individual’s relationship with other people，everything else in nature，and even ghosts and spirits. By setting various regulations about ceremonial vessels，rituals，and systems，rites define an individual’s specific status and corresponding duty and power，thereby differentiating between people in a community in terms of age，kinship，and social status. With such differentiations，the rites determine the proper position of each individual，thus achieving harmony among human beings，and between humanity and everything else in nature.

引例Citations：

夫禮，天之經也，地之義也，民之行也。(《左傳·昭公二十五年》)

(禮是天地運行的法則，民眾行為的規范。)

Rites are the rules governing the movement of heaven and earth as well as code of conduct for the people.(Zuo’sCommentaryonTheSpringandAutumnAnnals)

夫禮者，所以定親疏、決嫌疑、別同異、明是非也。(《禮記·曲禮上》)

(禮是確定親疏關系、決斷疑惑之事、區別同異、辨明是非的依據。)

Rites are the basis for determining proper human relations，clarifying ambiguities，differentiating between things，and telling right from wrong. (TheBookofRites)

禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節之，亦不可行也。(《論語·學而》)

(禮的運用，貴在實現和諧。先王的治國之道正是因這個而被稱贊，大事小事都遵循此道。但也有所不行，如果只是因為知道和的可貴而一味追求和，而不以禮加以節制，也是不可行的。)

Rites are observed to achieve harmony. Former kings followed this principle in handling matters both great and small，and were praised for doing so. But sometimes acting in such a way alone is not adequate. If one pursues harmony simply because it is so precious as to forgo the constraints of rites，the result will not be desirable. (TheAnalects)

8.義 /yì/

Righteousness

“義”的基本含義是合理、恰當，引申而有兩重含義：其一，指人行事的合理依據與標準；其二，指在道德意識的判斷與引導下，調節言行使之符合一定的標準，以獲得合理的安處。宋代學者用“理”或“天理”的概念來解釋“義”，認為“義”就是“天理”所規定的合理的標準，同時要求言行符合“天理”。

The basic meaning ofyi(義) is “reasonable” and “proper.” It has two extended meanings. One is the proper basis and standard for people’s actions. The other is to adjust one’s words or deeds to meet certain standards，under the guidance of moral judgments. Scholars in the Song Dynasty usedli(理) or “principles of heaven” to interpretyi，and consideredyito be the reasonable standard defined by the “principles of heaven，” and hoped that people’s words and deeds would fall in line with the “principles of heaven.”

引例Citation：

君子喻于義。 (《論語·里仁》)

(君子知曉并遵循義。)

Junzi(a man of virtue) understands things and acts in accordance with righteousness.(TheAnalects)

義者，心之制，事之宜也。 (朱熹《孟子集注》)

(義就是約束自己的內心，使事情合宜。)

Righteousness means exercising self-restraint in order to do everything properly.(Zhu Xi：MenciusVariorum)

9.兼愛 /jiān’ài/

Universal Love

無差等地相互關愛。“兼愛”一說是墨家的基本主張，它所針對的是儒家所提出的愛有差等原則。“兼愛”強調每個人都應像愛自己一樣愛他人，像愛自己的家人、國人一樣愛別人的家人、愛別國的人，那么人與人之間就會彼此相愛。這種相愛是不分親疏遠近、尊卑上下的，是平等的、沒有差別的愛。如果做到兼相愛，就能夠避免人與人、家與家、國與國之間的相互攻伐、侵害，進而實現互利。

Universal love，equal affection for all individuals，is a basic concept of the Mohist School of thought，as opposed to the principle of differentiated love advocated by the Confucian School. Universal love emphasizes that you should love others as you love yourself，and love others’ relatives and people of other states as you love your own so that all people would love one another equally. This principle of affection has no regard for blood ties or social status. It is an affection that is exercised equally without differentiating between individuals，families，or nations. If such a principle could be realized，we could avoid conflicts between persons，clans，or nations and bring equal benefit to all.

引例Citation：

天下兼相愛則治，交相惡則亂。(《墨子·兼愛上》)

(天下之人彼此相愛則社會安定有序，相互厭惡則社會紛亂不安。)

Universal love will bring peace and order to the world while mutual animosity can only throw the world into disorder.(Mozi)

10.非攻 /fēigōng/

Denouncing Unjust Wars

反對、禁止不義的戰爭。“非攻”是墨家的基本主張之一。墨家認為，違反道義的攻伐戰爭有著嚴重危害。不僅被攻伐的國家遭到極大破壞，發動戰爭的國家也會因戰爭造成大量的人民傷亡及財產損失，因此應該禁止不義的戰爭。墨家也通過實際的行動反對并阻止國家間的相互攻伐，并研究了用以防御攻伐的戰術、器具。

Opposition to unjust warfare is one of the basic concepts in the Mohist School of thought. It regards immoral and aggressive wars as acutely harmful to society. Not only does the country being attacked suffer great damage，the people of the country that starts the war also suffer serious casualties and property losses. Therefore，Mohists held that unjust wars should be prohibited. They took specific measures to prevent aggressive wars between nations，and conducted research into defensive tactics and armaments.

引例Citation：

今欲為仁義，求為上士，尚欲中圣王之道，下欲中國家百姓之利，故當若非攻之為說，而將不可不察者此也。(《墨子·非攻下》)

(現在想要施行仁義，力求成為上等士人，上要符合圣王之道，下要有利于國家百姓的利益，那么對于非攻之說，就不可不審察了。)

If one wishes to be humane and just and become a gentleman with high moral standards，he must both observe the way of the sage kings，and advance the interests of the state and the people. In order to achieve these goals，the principle of prohibiting unjust wars cannot be disregarded. (Mozi)

11.國家 /guójiā/

Family-state/Country

古代指諸侯和大夫的領地。古代諸侯的封地稱“國”，大夫的封地稱“家”。“國家”是“國”與“家”的合稱。在古代中國，家庭、家族、國家都是依據血緣、宗法關系構建起來的，在組織結構上具有共通性。這就是所謂的“家國同構”。后演變指一國的全部疆域。近代以來，“國家”又指由一定疆域、人民和政權機構共同構成的政治實體。

Family-state referredto the land owned by feudal lords and officials in ancient China. The land of a feudal lord was called “state” and the land of an official was called “family.” In ancient China，family，clan and country shared common structural features，all founded on the basis of blood relationships. This is the so- called “commensurability of family and state”. Family-state later referred to the entire territory of a country. In modern times，the term is also used to denote a polity encompassing a territory，a people，and a government.

引例Citations：

君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。(《周易·系辭下》)

(君子安居時不忘危險，生存時不忘滅亡，天下太平時不忘記禍亂，如此自身就能安全、國家就能保全。)

A man of virtue and talent should be aware of potential danger in time of peace，keep in mind possible peril in time of security，and be vigilant of turmoil in time of order. Then he can keep himself safe and his country preserved. (TheBookofChanges)

人有恒言，皆曰“天下國家”。天下之本在國，國之本在家。(《孟子·離婁上》)

(人們常說“天下國家”。“天下”的根本在于“國”，“國”的根本在于“家”。)

People often say，“State and family are all under heaven.” The root of all under heaven is in the state. The root of a state is in the family. (Mencius)

12.國體 /guótǐ/

Guoti

主要有三種不同的含義：其一，指輔佐國君的重要大臣。這是一種比喻的說法，即國家猶如人的身體，而輔佐國君的大臣猶如這個身體的重要組成部分。其二，指國家的法令制度。其三，指國家的體統或尊嚴。

The term，literally meaning the state and the body，has three meanings. First，it refers to the important ministers who help the sovereign ruler govern the state. Figuratively，the term suggests that the state is a human body and the ministers are the major components of the body. Second，it refers to the constitution and laws of a state. Third，it means national polity or dignity.

引例Citations：

君之卿佐，是謂股肱，故曰國體。(《榖梁傳·昭公十五年》范寧集解)

(輔佐國君的執政大臣，就像人的大腿和胳膊，所以稱作“國體”。)

Ministers are like the arms and legs of the sovereign ruler. They constitute the major components of the country. (Fan Ning：AnnotationsonGuliang’sCommentaryonTheSpringandAutumnAnnals)

國體具存，紀綱不紊。(姚瑩《與陸制軍書》)

(國家的典章制度完備，政策法令的運行不紊亂。)

The national legal system is well enacted，and the laws and regulations are orderly implemented. (Yao Ying：ALettertoGeneralLu)

13.格物致知 /géwù-zhìzhī/

Study Things to Acquire Knowledge

在與事物的接觸中體認人倫日用之道。“格物”“致知”出自《禮記·大學》，與誠意、正心、修身、齊家、治國、平天下并稱“八條目”。“致知”在于“格物”，二者密切相關，故有時并稱“格致”。歷代學者對“格物致知”的含義有多種不同的理解：或強調在對事物的接觸中窮究其“理”；或強調親自實踐以掌握各種德行、技藝；或以心意所在為“物”，進而以內心的修正為“格物”。

The term means to understand how we should conduct ourselves through our contact with things.“Studying things to acquire knowledge” comes fromTheBookofRites. Together with “making one’s purpose sincere，” “correcting one’s thoughts，” “self-cultivation，” “running one’s family well，” “governing the state properly，” and “bringing peace to all under heaven，” they are collectively known as the “eight essential principles.” Knowledge is acquired through the study of things. Since the two are closely related，they are sometimes together called “study and acquire.” Throughout history scholars have had varied understandings of the meaning of the term. Some emphasize a thorough inquiry of principles in contact with things. Others stress personal practice in order to master all kinds of moral conduct and skills. Still others consider their intentions as things，thus reforming their innermost thoughts as studying things.

引例Citations：

事皆有理，至其理，乃格物也。(《二程外書》卷二)

(事物皆有其理，窮究其理，就是“格物”。)

All things have their own principles. An exhaustive inquiry into the principles means the study of things. (MoreWritingsoftheChengBrothers)

格物如《孟子》“大人格君心”之“格”。(《傳習錄》卷上)

(“格物”就如同《孟子》中所言“大人格正君主之心”之格正之義。)

Gewu(格物) means setting things right，just like what is said inMencius： A great man may rectify a ruler’s mind. (RecordsofGreatLearning)

14.經世致用 /jīngshì-zhìyòng/

Study of Ancient Classics Should Meet Present Needs.

學術要對國家和社會的治理發揮實際效用。“經世”即治理國家和社會事務，“致用”即發揮實際效用。17世紀初思想家顧炎武、王夫之、黃宗羲、李颙等人倡導學術研究要關注現實，通過解釋古代典籍，闡發自己的社會政治見解，解決社會實際問題，以增進國家治理、民生安定、社會改良。這一思想強調知識的政治價值和知識分子的現實擔當，體現了中國傳統知識分子講求功效、務實的思想特點和“以天下為己任”的情懷。

Learning should contribute to good governance.Jingshi(經世) means governance of the country and society，andzhiyong(致用) refers to meeting practical needs. In the early 17th century，thinkers such as Gu Yanwu，Wang Fuzhi，Huang Zongxi，and Li Yong argued that scholarly studies should be geared to meet current needs. They held that while interpreting ancient classics，scholars should expound their views on the social and political issues of their day，solve practical problems，enhance governance of the country，improve people’s livelihood，and promote social reform. This view stressed the practical value of knowledge and the practical responsibilities of intellectuals. It reflects the pragmatic character of traditional Chinese intellectuals as well as their concern for the well-being of the people and eagerness to shoulder responsibility for the whole nation.

引例Citations：

凡文之不關于“六經”之指當世之務者，一切不為。(顧炎武《與人書·三》)

(凡是與“六經”本旨、當世要務無關的文章，一概不做。)

No articles should be written except those that are concerned with what the Six Classics teach us about the current state a airs. (Gu Yanwu：LetterstoaFriend)

學人貴識時務，奏議皆識一時之務者也。……道不虛談，學貴實效。學而不足以開物成務，康濟時艱，真擁衾之婦女耳，亦可羞已！(李颙《二曲集》卷七)

(學者貴在通曉時務，凡臣子向皇上奏事的文章都是通曉當時時務的。……道是不可以空談的，學問貴在講求實效。學問如果不足以揭示事物真相，確定處理事務的方法，有助于解救時局艱難，那不過是如同擁被自覆的婦女罷了，實在是可羞愧的呀！)

Scholars should value knowledge of current affairs. Memorials to the throne should be about such affairs... There should be no empty talk onabstract theories. The value of knowledge lies in dealing with practical matters. Scholars whose studies do not reveal the essence of things or put forward ways of coping with difficult situations should feel ashamed as an uneducated woman! (Li Yong：CollectedWorksofLiYong)

[先君]益自奮勵，自理學及經世致用書，靡不究覽。(崔述《先府君行述》)

([先父]更加發奮努力，從理學到經世致用的書籍，全都詳細研讀。)

My late father was very diligent. He read a wide range of works，from Neo- Confucian theories to books on dealing with practical matters. There was nothing he did not study in depth. (Cui Shu：AnAccountofMyLateFather)

15.天人合一 /tiānrén-héyī/

Heaven and Man Are United as One.

一種認為天地人相通的世界觀和思維方式。這種世界觀旨在強調天地和人之間的整體性和內在聯系，突出了天對于人或人事的根源性意義，表現了人在與天的聯系中尋求生命、秩序與價值基礎的努力。“天人合一”在歷史上有不同的表現方式，如天人同類、同氣或者同理等。如孟子認為通過心的反思可以知性、知天，強調心、性和天之間的統一。宋儒尋求天理、人性和人心之間的相通。老子則主張“人法地，地法天，天法道”。根據對天和人理解的不同，“天人合一”也會具有不同的意義。

The term represents a world outlook and a way of thinking which hold that heaven and earth and man are interconnected. This world outlook emphasizes the integration and inherent relationship between heaven，earth，and man. It highlights the fundamental significance of nature to man or human affairs，and describes the endeavor made by man to pursue life，order，and values through interaction with nature. The term has different ways of expression in history，such as heaven and man are of the same category，sharing the same vital energy，or sharing the same principles. Mencius，for one，believed that through mental reflection one could gain understanding of human nature and heaven，emphasizing the unity of mind，human nature，and heaven. Confucian scholars of the Song Dynasty sought to connect the principles of heaven，human nature，and the human mind. Laozi maintained that “man’s law is earthly，earth’s law is natural，and heaven’s law isDao.” Depending on a different understanding of heaven and man，the term may have different meanings.

引例Citations：

以類合之，天人一也。(董仲舒《春秋繁露·陰陽義》)

(以事類相合來看，天與人是一體的。)

In terms of integration of categories，heaven and man are one. (Dong Zhongshu：LuxuriantGemsofTheSpringandAutumnAnnals)

儒者則因明致誠，因誠致明，故天人合一，致學而可以成圣，得天而未始遺人。(張載《正蒙·乾稱篇》)

(儒者則由明察人倫而通達天理之誠，由通達天理之誠而洞明世事，因此天與人相合為一，通過學習而可以成為圣人，把握天理而不曾遺失對人倫的洞察。)

A Confucian scholar is sincere because of his understanding，and he achieves understanding because of his sincerity. That is why heaven and man are united as one. One can become a sage through studies，and master heaven’s law without losing understanding of man’s law. (Zhang Zai：EnlightenmentThroughConfucianTeachings)

16.天人之分 /tiānrénzhīfēn/

Distinction Between Man and Heaven

一種認為天與人相分別的世界觀和思維方式。此說最初由荀子所提出，他反對將人世的道德、秩序的來源或依據寄托于天。荀子認為，天與人各有其職分，不應混淆。天地日月的運行、寒暑水旱的出現，都屬于天職的領域，有其常道，與人事無關，也非人力所及。而人的道德、人世的治亂則屬于人職的范圍，人應對道德的養成及社會的治理負責。只有明確了“天人之分”，人才能在天所賦予和確立的基礎之上發揮人的能力而不是僭越到人無法用力的領域。

This termrefers to a world outlook and a way of thinking which hold that heaven and man are different. This explanation was first put forward by Xunzi，who did not believe that human morality and the order of human society emanated from heaven. He argued that heaven and man each had a different role and that they should not be mixed. Temporal changes of heaven and earth as well as the occurrence of seasonal changes in temperature and rainfall all belonged to the domain of heaven. They had their normal path，unrelated to human affairs，and were beyond the reach of human power. On the other hand，man’s morality and order in the world belonged to the realm of man. People should be responsible for moral development and social order. Only by making a clear distinction between heaven and man could one develop his abilities on the basis established by heaven，without overstepping into a domain where man was unable to exert his power.

引例Citation：

天行有常，不為堯存，不為桀亡。……強本而節用，則天不能貧；養備而動時，則天不能病；修道而不貳，則天不能禍。……故明于天人之分，則可謂至人矣。(《荀子·天論》)

(天的運行有其常道，不因為堯在位而存在，不因為桀在位而消失。……加強農事而節省用度，則天不能使之貧乏；供養充足而活動適時，則天不能使之疾病；循行正道而堅定不移，則天不能加以災禍。……因此能夠明曉天與人的區分，就可以稱之為最高明的人了。)

Nature’s ways are constant. They did not exist because Yao was on the throne or disappear because Jie was the ruler…When you work diligently in agriculture and are frugal in expenditures，nature cannot impoverish you. When you are well provided for with what you need and work at the proper time，nature cannot make you sick. When you firmly follow the right path，nature cannot bring you disaster…Therefore，he who understands the distinction between nature and man may be called the wisest man. (Xunzi)

選自“中華思想文化術語”系列圖書(外語教學與研究出版社出版)