“中華思想文化術語”，是濃縮了中華哲學思想、人文精神、價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自然與社會進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“中華文化術語”詮譯和英文翻譯，使中國人更加理解中國古代哲學思想，也使世界更加了解中華思想文化。

虛靜

Void and Peace

排除一切欲望與理性思維的干擾，達到心靈的純凈與安寧。由道家老莊最先提出，荀子也用它說明專心致志所達到的一種精神狀態(tài)。由于這種心境與文藝審美中無物無我、無知無欲的心理特性相通，因此，古代思想家與文藝批評家也用“虛靜”來說明文藝活動中的審美心理。這一術語強調文藝創(chuàng)作中的心靈自由，認為它是達到審美最高境界的重要前提。

Void and peace mean that all distractions， such as desires and rational thoughts， should be dispelled to attain peace and purity of the soul. The idea of void and peace was first proposed by Laozi and Zhuangzi， the founders of Daoism， and then used by Xunzi to refer to a state of mental concentration. Such a state of mind is similar to the psychological conditions in appreciation of works of literature and art， which are characterized by being totally free from the awareness of oneself and the outside world， and free from any urge and desire. Therefore， thinkers and literary critics of earlier times used this term to explain the state of mind in literary and artistic creation and appreciation. It stressed the need for spiritual freedom in artistic creation， suggesting that this is an important precondition for reaching the highest level of aesthetic appreciation.

引例 Citations：

◎致虛極，守靜篤。（《老子·十六章》）

（達到虛空境界，心中沒有任何雜念；堅守安寧心境，不受外物干擾。）

When one attains the state of void and peace， his mind becomes peaceful and free of any distractions. He can withstand the temptations of the outside world.（Laozi）

（因此構思文章，最重要的是虛靜，不受外物干擾，身體舒泰如同五臟貫通了一樣，精神潔凈如同洗潔過一樣。）

In conceiving an essay， one should strive for a mental state of quiet emptiness and not let oneself be bothered by external interferences， and be relaxed and at ease just like all his internal organs are put in perfect comfort and his spirits refreshed by a thorough wash. （Liu Xie： The Literary Mind and the Carving of Dragons）.

玄覽

Xuanlan （ Pure-minded Contemplation ）

原指在深遠虛凈的心境下覽知萬物，是老子提出的認識“道”的一種方法。老子認為，只有摒棄一切雜念與成見，保持內心明澈如鏡，才能靜觀萬物，從而認識“道”，體會其精要。后世文藝評論家因為“玄覽”所主張的心境與文藝創(chuàng)作及鑒賞所要求的審美心境相契合，遂用為文藝思想的重要術語，以說明文藝創(chuàng)作與鑒賞時應具有的超越一切欲望與功利的特殊心境。

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 ones 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 ones state of mind must transcend all desires and personal gains in literary writing and appreciation.

引例 Citations：

◎滌除玄覽，能無疵乎？（《老子·十章》）

（滌除一切雜念，在深遠虛靜的心境下觀照一切，就沒有瑕疵了嗎？）

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）

◎佇中區(qū)以玄覽，頤情志于典墳。（陸機《文賦》）

（久立于天地間以深遠虛靜的心境觀照一切，在典籍的閱讀中頤養(yǎng)性情、培養(yǎng)志向。）

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）