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中華思想文化術語81條 (古文今譯,中文英譯),是中國國家教育部推出的一項重點圖書工程。“中華思想文化術語傳播工程”(以下簡稱“工程”)的設立旨在梳理反映中國傳統文化特征和民族思維方式、體現中國核心價值的思想文化術語,用易于口頭表達、交流的簡練語言客觀准確地予以诠釋,在政府機構、社會組織、傳播媒體等對外交往活動中,傳播好中國聲音,講好中國故事,讓世界更多了解中國國情、曆史和文化(http://www.xinhuanet.com/book/zhuanti/zhsxwh/zt1.htm)。

“中華思想文化術語傳播工程”專家委員會及學術委員會,成員由哲學、文學、藝術、史學和海外漢學等學科領域具有國際影響力的知名專家學者擔任。 美國書畫藝術研究院顧問兼藝術評論委員會主任 于文濤先生作為專家委員會成員,參與了其英文終審工作。美國書畫藝術研究院 經授權在美國獨家發布(將陸續登出)

“Key Concepts in Chinese Thought and Culture (81 pieces)” is an important Book Project disseminated by Ministry of Education of the People’s Republic of China. The setting of “Disseminating Key Concepts in Chinese Thoughts and Culture Project” aims to organize key concepts which can reflect the features of Chinese classical culture and the way of national thinking, and can perform Chinese core values, explain and translate objectively and accurately in concise language which is easy to exchange verbally. By this way, chinese voice and stories will be disseminated in international exchanges, that the condition and history of China will be known better by people in the world.

The specialists committee of the project consist of international well-known specialists and scholars. Senior adviser and Art Review Commission of America Arts Research Institute (AARI), Mr. Yu Wentao took part in the review for the final English version. With the authorization, AARI is going to publish the 81 pieces of Key Concepts in Chinese Thought and Culture here.


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Author Topic: 73, 紫之夺朱,zi zhi duo zhu (Purple Prevailing over Red)
caaausar
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Post 73, 紫之夺朱,zi zhi duo zhu (Purple Prevailing over Red)
on: December 30, 2015, 17:35
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紫之夺朱,zi zhi duo zhu (Purple Prevailing over Red)

指社会生活与文学艺术等领域以邪乱正、真伪混淆的现象。朱指红色,古人认为是正色,而紫色则看作杂色,“夺”是胜过的意思。孔子对于在春秋时期出现邪正不分、淫靡的音乐取代雅正音乐的现象十分反感,提出要加以正本清源、拨乱反正。南朝刘勰借此批评有的作者在文章写作上背离了儒家经典,迎合人们的猎奇心理。后世以此倡导确立儒家的文学标准与规范。

This refers to evil prevailing over good and falsehood being mistaken fro truth in literature and art as well as in social life. It is red, not purple, that was viewed as a truly proper color by the ancient Chinese. Confucius, upset by the loss of judgement over good and evil, and by the fact that vulgar music was taking the place of refined classical music in the Spring and Autumn Period, called for dispelling confusion and putting things in the right order. With this in mind, Liu Xie of the Southern Dynasties criticized some writers for abandoning Confucian teachings and catering to vulgar tastes. Scholars of later generations used this notion to reaffirm Confucian criteria and norms for literary creation.

例句 Example:

子曰:“恶紫之夺朱也,恶郑声之乱雅乐也,恶利口之覆邦家者。”(《论语·阳货》)
(孔子说:“我厌恶用紫色取代红色,厌恶用郑国的音乐扰乱雅正的音乐,憎恶伶牙俐齿而使国家倾覆的人。”)
Confucius said, “I detest replacing red with purple and interfering refined classical music with the music of the State of Zheng. I loathe those who overthrow the state with their glib tongues.”(The Analects)

辞为肌肤,志实骨髓。雅丽黼黻,淫巧朱紫。(刘勰《文心雕龙·体性》)
(文辞好比文章的皮肤,作者的思想感情才是文章的骨髓。高雅的文章犹如上古礼服所绣的花纹那样华丽庄重,过分追求辞藻与技巧则如同杂色搅乱了正色。)
Rhetoric is like the skin of an essay; the writer’s thoughts and feelings are its marrow. A piece of elegant writing is like the embroidery on a ceremonial gown in ancient times – magnificent and dignified. Excessive focus on rhetoric and technique, however, is no different from an abnormal color taking the place of a truly proper one. (Liu Xie: The Literary Mind and the Carving of Dragons)

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