“中華思想文化術(shù)語”，是濃縮了中華哲學(xué)思想、人文精神、價(jià)值觀念等的以詞或短語形式固化的概念和文化核心詞。它們是中華民族幾千年來對(duì)自然與社會(huì)進(jìn)行探索和理性思索的成果，積淀著中華民族最深沉的歷史智慧。本文選登“中華文化術(shù)語”詮釋和英文翻譯，使中國人更加理解中國古代哲學(xué)思想，也使世界更加了解中華思想文化。

情

Qing

“情”有三種不同含義：其一，泛指人的情感、欲望?！扒椤笔芡馕锔袆?dòng)而發(fā)，是人的自然本能，不是后天習(xí)得的。其二，特指人的某些情感、欲望，通常被規(guī)定為好、惡、喜、怒、哀、樂六者，或喜、怒、哀、懼、愛、惡、欲七者。前者也被稱作“六志”或“六情”，后者被稱作“七情”。其三，指情實(shí)或?qū)嵡椤?duì)于前兩個(gè)意義上的“情”，歷代學(xué)者持有不同態(tài)度，或主張抑制“情”，或承認(rèn)“情”的合理性而加以引導(dǎo)和安處。

The term has three different meanings. First， it means human emotions and desires， referring to the natural and instinctive reaction to external circumstances， not a learned response. Second， it refers to specific human emotions and desires， commonly known as the six human emotions： love， hatred， happiness， anger， sadness， and joy， or as the seven human emotions： happiness， anger， sadness， fear， love， hatred， and desire. Third， it means the true state of affairs， or actual situation. For centuries， scholars have had different interpretations on the first two meanings. Some advocated that emotions should be restrained or controlled， while others believed that emotions and desires were natural and should be properly guided.

引例 Citations：

◎何謂人情？喜、怒、哀、懼、愛、惡、欲，七者弗學(xué)而能。（《禮記·禮運(yùn)》）

（什么叫做人之情？就是喜愛、惱怒、悲哀、恐懼、愛慕、憎惡、欲求，這七者不用學(xué)習(xí)就能產(chǎn)生。）

What are human emotions？ They are happiness， anger， sadness， fear， love， hatred， and desire that arise instinctively. （The Book of Rites）

◎上好信，則民莫敢不用情。（《論語·子路》）

（地位高的人講求誠信，則民眾沒有人敢不以實(shí)情相待。）

If those in high positions act in good faith， the people will not dare to conceal the truths. （The Analects）

趣

Qu

指文學(xué)藝術(shù)作品中所表現(xiàn)的作者的志趣、情趣、意趣等。作者的“趣”決定他們對(duì)自然、人生的獨(dú)特體驗(yàn)和理解，以及對(duì)作品主題的選擇和作品的表現(xiàn)風(fēng)格?！叭ぁ笔亲髌分袩o形的精神韻味，通過審美活動(dòng)而體現(xiàn)出它的價(jià)值與品位高下。

Qu is the aspirations， emotions， and interests expressed in the work of a writer or artist. His pursuit of qu determines his unique perception and comprehension of nature and life. It also determines what theme he chooses for his work and how he gives expression to it. Qu is invisible but manifests its value and appeal through aesthetic（審美的）appreciation.

引例 Citations：

◎（嵇）康善談理，又能屬文，其高情遠(yuǎn)趣，率然玄遠(yuǎn)。（《晉書·嵇康傳》）

（嵇康善談玄理，又擅長寫作，他情趣高雅，率真而曠遠(yuǎn)。）

Ji Kang was good at explaining profundities and writing. He had a high style and fine taste. A forthright and broad-minded man， indeed！ （The Jin History）

◎世人所難得者唯趣。趣如山上之色，水中之味，花中之光，女中之態(tài)，雖善說者不能下一語，唯會(huì)心者知之?！蛉さ弥匀徽呱?，得之學(xué)問者淺。（袁宏道《敘陳正甫〈會(huì)心集〉》）

（世人難以領(lǐng)悟的只有“趣”?！叭ぁ焙帽壬降念伾?、水的味道、花的光彩、女人的姿容，即使擅長言辭的人也不能一句話說清楚，只有領(lǐng)會(huì)于心的人知道它?！ぃ绻麖淖匀恢灾械脕?，那是深層次的“趣”；如果從學(xué)問中得來，往往是膚淺的“趣”。）

The only thing really hard to understand in the world is qu. Qu is like the hues（顏色）of hills， the taste of water， the splendor of flowers， or the beauty of a woman. Even an eloquent person can hardly find words to put it clearly. Only those with empathy know it well… Qu that comes from nature is deep and mellow（醇美的）； if it comes from book learning， it is often shallow. （Yuan Hongdao： Preface to Chen Zhengfus Inspirations of the Mind ）