2018年翻硕考研之中华文化术语翻译整理

2018年翻硕考研之中华文化术语翻译整

理

“中华思想文化术语”是由中华民族主体所创造或经涵容创新,凝聚、反映了中华民族传统文化基本特征、人文精神、思维方式、思想观念的主题词或关键词语。下面凯程考研跟大家分享的“玄览”，希望大家会有所收获。

玄览(xuánlǎn)

原指在深远虚净的心境下览知万物，是老子提出的认识“道”的一种方法。老子认为，只有摒弃一切杂念与成见，保持内心明澈如镜，才能静观万物，从而认识“道”，体会其精要。后世文艺评论家因为“玄览”所主张的心境与文艺创作及鉴赏所要求的审美心境相契合，遂用为文艺思想的重要术语，以说明文艺创作与鉴赏时应具有的超越一切欲望与功利的特殊心境。

Xuanlan ( Pure-minded Contemplation )

This term was first used by Laozi as a way to understand Dao. He believed that one cannot understand Dao by calmly observing everything unless one abandons all distracting thoughts and biases, and keeps one’s mind as clear as a mirror. Later literary critics believed that the state of mind as required for xuanlan has similarities with the state of mind required for literary writing and appreciation, thus they made it an important term to mean one’s state of mind must transcend all desires and personal gains in literary writing and appreciation.

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【引例】

涤除玄览，能无疵乎?(《老子·十章》)

伫中区以玄览，颐情志于典坟。(陆机《文赋》)

Is it for sure that there will be no flaws when one cleanses away all distracting thoughts and watches the world with a clear, peaceful mind? (Laozi)

Standing between heaven and earth and watching the world with a clear, peaceful mind, the writer enriches and improves himself through reading great works of the past. (Lu Ji: The Art of Writing)

天下(tiānxià)

古多指天子统治范围的全部土地及统治权。古人认为，大夫的统治范围是“家”，诸侯的统治范围是“国”，天子的统治范围是“天下”。“天下”字面义是“普天之下”，实质指天子统治或名义之下的“家国”统合体所覆盖的全部疆域，并包括天下所有的人及国家的统治权。后演变指全民族或全世界。

Tianxia (All Under Heaven)

This term referred mainly to all the land under the name of the Son of Heaven and the right to rule on such land. The ancient Chinese held that the rule of senior officials was over their enfeoffed land, and that of dukes and princes was over feudal states. The rule of the Son of Heaven was over all the land. Literally, tianxia (天下) means “all under heaven.”It actually refers to all the territory embracing the enfeoffed land and feudal states under the rule or in the name of the Son of Heaven, as well as all the subjects and the right to rule. The term has later

evolved to refer to the whole natin or the whole world.

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【引例】

溥天之下，莫非王土;率土之滨，莫非王臣。(《诗经·小雅·北山》)

寡助之至，亲戚畔之;多助之至，天下顺之。(《孟子·公孙丑下》)

天下兴忘，匹夫有责。(梁启超《饮冰室文集》卷三十三“痛定罪言”三引)

All land under heaven falls within the domain of the Son of Heaven; all those on this land are his subjects. (The Book of Songs)

With little popular support, even his relatives will betray and desert him; but with massive popular support, everyone under heaven will pledge allegiance to him. (Mencius) The rise and fall of a nation is the concern of every citizen. (Liang Qichao: Collections of lce Drinking Study)

经世致用(jīnɡshì-zhìyònɡ)

学术要对国家和社会的治理发挥实际效用。“经世”即治理国家和社会事务，“致用”即发挥实际效用。17 世纪初思想家顾炎武、王夫之、黄宗羲、李颙等人倡导学术研究要关注现实，通过解释古代典籍，阐发自己的社会政治见解，解决社会实际问题，以增进国家治理、民生安定、社会改良。这一思想强调知识的政治价值和知识分子的现实担当，体现了中国传统知识分子讲求功效、务实的思想特点和“以天下为己任”的情怀。

Study of Ancient Classics Should Meet Present Needs.

Learning should contribute to good governance. Jingshi (经世) means governance of the country and society, and zhiyong (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.

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【引例】

凡文之不关于“六经”之指当世之务者，一切不为。(顾炎武《与人书•三》)

学人贵识时务，奏议皆识一时之务者也。……道不虚谈，学贵实效。学而不足以开物成务，康济时艰，真拥衾之妇女耳，亦可羞已!(李颙《二曲集》卷七)

[ 先君] 益自奋励，自理学及经世致用书，靡不究览。(崔述《先府君行述》)

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

Scholars should value knowledge of current affairs. Memorials to the throne should be about such affairs... There should be no empty talk on abstract 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: Collected Works of Li Yong)