rt是什么意思(ruler是什么意思)新鲜出炉

君子是中国传统文化中的核心概念，是孔子与儒家思想中理想化的男性人格。受儒家思想影响，“君子”与“淑女”，或“

 

君子是中国传统文化中的核心概念，是孔子与儒家思想中理想化的男性人格。受儒家思想影响，“君子”与“淑女”，或“谦谦君子”与“窈窕淑女”，已成为中华文化体系中男女两性所追求的理想化人格。

         尼古拉斯·史密斯（Nicholas Smith）Gentleman (“君子” Junzi) is a key concept in traditional Chinese culture, and constitutes the ideal for a male personality in the thinking of Confucius and his disciples. Under the influence of Confucian thinking, the terms “gentleman” and “lady”, or “unassuming gentleman” and “graceful lady” have become the idealized personality traits to which men and women aspire in a Chinese cultural setting.

“君子”一词，广见于先秦典籍，其中《周易》122次，《诗经》186次，《论语》107次，《春秋左传》141次因此，理解中华传统文化，研读中华传统文化，都绕不开“君子”这个概念The Chinese term for gentleman (“君子”Junzi) can be found in many of the pre-Qin era classics. It occurs 122 times in the Changes of Zh ou(Zhouyi), 186 times in theBook of Odes(The Classic of Poetry, also Shijing or Shih-ching), 107 times in The Analects and 141 times in Master Zuo’s Commentaries on the Spring and Autumn Annals. Accordingly, an understanding of the Chinese concept of Junzi is necessary for anyone wishing to understand or study traditional Chinese culture.。

按照现代汉语词典的解释，所谓君子，“古代指地位高的人，后来指人格高尚的人”然而这样的解释似乎过于含糊，不能让人完整准确地理解君子概念的含义互联网上大量关于君子概念的提问、讨论与探究就是佐证The Contemporary Chinese Dictionary defines Junzi as “a classical term for persons of high status; in later times, the term is used to refer to persons of high moral integrity”. As a definition, however, this seems a little too vague, as it does not give a full and accurate understanding of the Chinese concept of Junzi. This is evidenced by the volume of internet traffic asking about, discussing and exploring the concept of Junzi.。

要想弄清楚君子的含义，首先要搞明白“尹”、“君”、“子”三个字To clearly understand the concept of Junzi, we first need to understand the three characters “尹” (yin), “君” (Jun) and “子” (zi).。

在古汉语里，“尹”被解释为“治也，握事者也”，也就是说“尹”就是治理，是负责公共事务的人，即官吏就字形看，“尹”呈手握刀笔之形，也就是掌权管事之人这就是为什么古代许多官职都有一个“尹”字，如师尹、令尹、府尹、道尹、卜尹、京兆尹等。

In ancient Chinese, yin(尹) is interpreted to mean “someone who rules or has control over human affairs”. In this sense, the characteryin implies governance, or someone who is in charge of public affairs; i.e. an official. The character itself is a pictoral representation of a hand holding a knife or writing brush, symbolizing a person with power over or control of things. For this reason, many of the ancient words for official titles include the character yin(尹), for example 师尹 (government officials who are teachers), 令尹 (chief counselor), 府尹prefectural magistrate), 道尹 (official for the Dao), 卜尹 (official for divination rites), 京兆尹 (mayor of the capital), etc.

“君”字由“尹”和“口”组成按照《说文解字》的解释，君者“尊也，从尹;发号，故从口”这句话的意思是这样的：“君”就是地位尊贵的人，其意义是从“尹”和“口”这两个字义衍生而来的，也就是拥有武力或权力，并能发号施令的人。

“凡有地者，皆曰君”，在古代，君一般是指君主——一个国家或地区的最高统治者The character “君” (Jun) is composed of the characters “尹” (y-in) and “口” (kou). The explanation given in the ShuowenJiezi (the early 2nd-century Han Dynasty Chinese dictionary that gives explanations of basic characters and analysis of compound characters), a gentleman(Junzi) “is respectful and practices governance; and his commands are given orally.”In other words, a gentleman is a respected status, and its meaning is derived from the meanings of the characters yin and kou.A gentleman is someone who possesses force or power and has the ability to issue orders.There is a classical expres-sion “a person of status should be a gentleman”.Here, “gentleman” generally refers to a ruler: the supreme authority of a country or region.

而“子”除了“儿子”、“孩子”这个基本含义外，还是一个对人尊称、敬称、嘉称的构词要素“子者，人之嘉称”，“子者，有德有爵之通称”，说的就是这个意思In addition to the basic meaning of “child”, the character “子” (zi) is also the root for words expressing respect, titles and honorifics. For example, the word “zi” implies respect, and is a term commonly used to refer to a person of virtue.。

最早获得“子”这个嘉称、尊称的是“箕子”箕子，名胥余，是殷商纣王的叔父，官任太师，因曾经封于箕地而得名箕子作为中华第一哲人，箕子的思想上承大禹，下开周公的“明德保民”和孔子的“仁”，集中体现在《尚书·洪范》中。

他向周武王讲授的九条治国方略即“洪范九畴”，被后世奉为治国的根本大法，为历代君主帝王所推崇，一个例证就是紫禁城前朝三大殿等建筑的名称、匾额与对联多典出于《洪范》他本人也因此被后人尊称为“箕子”，成为“中华第一子”。

The first person to be awarded the honorific “zi” was Jizi [Gija (Kijain) of Korea]. Jizi was the paternal uncle of the last emperor of the Shang Dynasty and held the imperial rank of Grand Preceptor (the most senior of the top three civil positions at the time). He was given this name because he had once got stuck in a basket (箕). As China’s first philosopher, Jizi’s thinking influenced Yu the Great, and led to the Zhou concepts that the nobility should be morally upright and protect the people as well as to the Confucian concept of virtue as reflected in the book Shangshu (Book of Documents). He taught the nine precepts for ruling (found in the Nine Categories of the Grand Paradigm) to King Wu, the first ruler of the Zhou Dynasty, and these were adopted by later generations as the fundamentals of governance. That he was held in considerable esteem by the rulers of later dynasties is evidenced by the fact that the Grand Paradigm is referenced in the names, lintel inscription boards and antithetical couplets on either side of the doors of the first three buildings of the Forbidden City. Because of this, later generations referred to Gija as “Jizi”, and he accordingly became China’s first “zi”.

从“箕子”开始，相继涌现出孔子、孟子、老子、庄子、墨子、荀子、管子、鬼谷子、吴子、孙子、淮南子、曾子、朱子、程子等诸子姓后缀子，变成了对学问渊博德行高尚者的尊称敬语，所谓诸子百家中的“诸子”就是这么来的。

Gija was the first in a long line of persons to be awarded the “zi” honorific that include Confucius (Kongzi), Mencius (Mengzi), Laozi, Zhuangzi, Mozi, Xunzi, Guanzi, Guiguzi, Wuzi, Sun Tze (Sunzi), Huainanzi, Zengzi, Zhuzi and Chengzi. The use of the character “子” (zi) as a suffix to a surname became an honorific indicating a person of profound knowledge and moral virtue, and the names of the philosophers who make up the Hundred Schools of Thought were created by this method.

循着这个逻辑推论，君子一词的本意便再清楚不过了，那就是：“君主中既有学识又有功德、最值得尊崇敬仰的人”在儒家看来，“君子”是人中君子，而不属于普通大众民众，不过愚民、草民、草根、草芥而已If we follow this logic, the original meaning of the word Junzi is clear. “A gentleman (Junzi) “is a ruler most deserving of respect and admiration because he (or she) has both learning and merit”. In the Confucian view, Junzi stand apart from ordinary people in a class of their own. The masses are considered to be nothing more than fools, straw and chaff.。

在孔子之前，君子一词似乎运用得不太广泛，证据在于《尚书》今存58篇文章，纵跨虞夏商周1400年，“君子”一词只在其中出现过8次到了孔子时代，“君子”成了孔子及儒家所推崇的理想化人格在孔子之前，君子一词似乎运用得不太广泛，证据在于《尚书》今存58篇文章，纵跨虞夏商周1400年，“君子”一词只在其中出现过8次。

到了孔子时代，“君子”成了孔子及儒家所推崇的理想化人格君子一词频频出现在《周易》、《诗经》、《春秋左传》以及纪录孔子言论的《论语》里相传孔子曾修《诗》、《书》，订《礼》、《乐》，序《周易》，撰写《春秋》。

我们今天所见到的《诗经》、《尚书》、《礼记》、《周易》，都是经过孔子辑录编修而来的天知道这其中的“君子”究竟是原汁原味的前人原文原创，还是孔子根据自己的个人喜好与价值取向偷换篡改而来？In the pre-Confucius era, the term Junzi was not extensively used, as evidenced by the 58 surviving chapters of Shangshu, a classic historical text stretching over 1,400 years and covering the reign of Yu the Great, the Xia, Shang and Zhou dynasties, in which the word Junzi only appears eight times. It was only during the time of Confucius that the term gained overwhelming popularity as an idealized personality trait lauded by the Confucian school, as evidenced by the frequent appearance of the term Junzi in the Changes of Zhou, the Book of Odes, Master Zuo’s Commentaries on the Spring and Autumn Annals and the Analects of Confucius. Given the wide-spread belief that Confucius himself compiled and revised the Book of Odes, the Book of Documents(Shangshu), the Book of Rites, the Classic of Music, the Changes of Zhou and the Spring and Autumn Annals, it is tempting to wonder whether the frequency of the term Junzi in these classical texts was intended by the original authors, or whether the term was incorporated into the texts as a personal preference of the master philosopher.

不过，有一点是确切的，那就是孔子对“君子”这个概念至亲至爱，推崇备至因为，孔子既是知识渊博的人，同时也是志存高远、理想远大的人在68岁之前，一直都在谋求仕途，想要像君主那样发号施令，施展自己的才华和抱负。

为此他不仅饱读诗书，不断积累知识学问，还设身处地地把自己想象为最优秀、最完美的君主——君子，认真研究“人需之学”，以期时来运转，一展身手“玉在椟中求善价，钗于奁内待时飞”孔子不但极力推崇、标榜君子，全面阐释君子人格的内涵，提升君子人格的影响力，还以君子自居，为君子代言。

一是在《易传·象》中以“君子以”做判断，下结论;二是在《论语》中从不同角度、抓住各种机会阐述君子的人格内涵;三是给自己的弟子门徒冠字以“子”，在表达对学生们的期望与祝愿的同时，进一步彰显自己的君子风范孔子的所有弟子高足，除了地位、学问较高的冉耕、冉雍外，都被孔子以子冠字，如子渊、子路、子贡、子思、子骞、子有、子我、子游、子夏、子张、子舆、子羽等。

What is clear, however, is the deep significance and affection Confucius attached to the term Junzi, in itself an apt reflection of the philosopher’s erudition and aspiration. Because Confucius is not only knowledgeable person, but also is ambitious, with lofty ideal. Until he was 68 years old, Confucius did not relinquish his efforts to rise through the official ranks or his aspirations to secure a position of power and authority which would allow him to make full use of his talent and ambition. As he was an extremely well-read and highly conscientious scholar, he also delved deep into the study of human needs, and waited for his chance to become the perfect ruler (one of the connotations of Junzi). Casting himself in the role of the quintessential Junzi, Confucius was not only a fervent proponent of the Junzi concept, but also enriched and reinforced the connotations of the personality traits linked with the term. In the Commentary on the Book of Changes, the phrase “A gentleman (Junzi) should…” is used repeatedly to draw conclusions and set out the guiding beliefs of what constitutes a true gentleman. In the Analects, Confucius never misses an opportunity to interpret the profound connotations of Junzi; and on top of this, Confucius gave the majority of his disciples the name “zi”, effectively integrating his high expectations for his followers with his own belief in being a gentleman. Other than the higher ranking Ran Geng and Ran Yong, almost all of Confucius’s disciples were named “zi”, including Zi Yuan, Zi Lu, Zi Gong, Zi Si, ZiQian, Zi You, ZiWo, Zi You, Zi Xia, Zi Zhang, Zi Yu and Zi Yu.

因为孔子对“君子”的尊崇，“君”也成了汉文化体系中对人的尊称敬语，如刘和珍君、润之君、姚君、李君、太君、松下君等也是因为孔子对“君子”一词的喜爱，“子”不仅成了如孔子、孟子等诸子百家的尊称敬语的构词要素，更演化为对后辈、对他人的祝词寄语，并被孔子及后人广泛用在给后辈、孩子冠字上，如孟轲字子舆、庄周字子休、霍光字子孟、张昭字子布、鲁肃字子敬、太史慈字子义、杜甫之字子美、柳宗元字子厚、苏轼字子瞻、袁枚字子才、归有光字子慕、赵孟頫字子昂、王士祯字子真等。

就连深受中华传统文化影响的东瀛日本，也把“君”作为人称敬语，如田中君、太君等Extending the Confucian legacy of advocating the concept of “Junzi”, the character “Jun” became a part of East Asian culture as a highly respectful term of address. Some notable examples include Liu Hezhen Jun, Runzhi Jun (Mao Zedong), Yao Jun, Li Jun, (the honorific) Tai Jun or Taikun, and Songxia Jun (Kōnosuke Matsushita, the founder of Panasonic). Confucius’s fondness of the term also cemented the character “zi” as a key component in the honorary title of Confucius (Kong Zi), Mencius (MengZi), and philosophers of the Hundred Schools of Thought. In addition, the character became widely used in words of blessing and in courtesy names for children or young people. Many highly respected figures in Chinese history have the character “zi” in their courtesy names: MengKe (MengZi, courtesy name: Zi Yu), Zhuang Zhou (ZhangZi, courtesy name: ZiXiu), HuoGuang (ZiMeng), Zhang Zhao (Zi Bu), Lu Su (Zi Jing), TaishiCi (Zi Yi), Du Fu (Zi Mei), Liu Zongyuan (Zi Hou), Su Shi (Zi Zhan), Yuan Mei (ZiCai), GuiYouguang (Zi Mu), Zhao Mengfu (ZiAng) and Wang Shizhen (Zi Zhen), for example. Moreover, influenced by traditional Chinese culture, modern Japanese still uses the kanji “君” (Chinese character “Jun”) after surnames as a respectful term of address.

时代在前进，人类在进步，孔子的“君子观”已成为历史如今，“君子”一词也蜕其人主民从、人贵民贱、誉人治民的封建胎迹，成为人们所追求的修身境界、完美人格With the changing times, the Confucian notion of Junzi has become a thing of the past. We have broken away from the original hierarchical context of feudal society, which created a sharp distinction between ruler and subject and, between members of the nobility and commoners; and with this evolution, the term has gradually reshaped itself to connote the perfect personality trait and the ideal state of moral integrity. 。

原作：张鸣雨（Zhang Mingyu）英文翻译：尼古拉斯·史密斯（Nicholas Smith）

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