Taxonomy of meanings for 行:　　

Additional information about 行

說文解字: 【行】，人之步趨也。从彳、从亍。 〔小徐本「亍」上無「从」。〕 凡行之屬皆从行。 【戶庚切】

Criteria
• LINE
  

  1. Shéng 繩 is the abstract term for a line is the word for the thread/rope, used figuratively, often expanded to shéng mò 繩墨 "the inkline".

  2. Háng 行 refers specificallty to a line of text. MOVE THIS TO LINE-OF-WRITING

  3. Jìng 徑 refers specifically to the line constituted by a diameter of a circle.

• STOP
  

  1. The standard current word for ceasing in an activity is zhǐ 止 (ant. xíng 行 "carry on with"), and this word can to any concrete or abstract activity; the ceasing may be final or temporary.

  2. Definitive discontinuation, often of inanimate processes, is yǐ 已 (ant. zuò 作 "break into action"). See FINISH.

  3. Bà 罷 is to deliberately discontinue a course of action one is embarked on, particularly a military action.

  4. Ceasing in a human activity, for a while, is xí 息 and the somewhat rarer xiū 休 (all ant. zuò 作 "break into action").

  5. Jué 絕 (ant. jì 繼 "continue") is to disrupt one's current (human) activity, and fèi 廢 (ant. qín 勤 "continue to make a serioues effort") is to discontinue such an acitivity permanently.

  6. Shě 舍 (often negated) is to relent in a certain activity.

  7. Chuò 輟 (ant.* láo 勞 "put in a continued honest effort") is temporary discontinuation of human action.

  8. Zhì 滯 can be used to refer to the involuntary discontinuation in an activity.

  9. Xiē1 歇 refers to the discontinuation of a process (like that of worrying).

• TRAVEL
  

  1. The standard word for travelling for any purpose is xíng 行.

  2. Yóu 遊／游 refers specifically to travelling for pleasure.

  3. Zhēng 征 is an elevated term sometimes referring to a major travelling expedition.

• BE AT HOME
  

  [ACTIVITY/STATE]

  [GENERAL/SPECIFIC]

  1. The general Confucian term is rù 入 (ant. chū 出 "be abroad") and it refers quite generally to one's not going out or having left chū 出.

  [GENERAL], [STATE]

  2. Jū 居 (ant. xíng 行 "travel") includes the notion of behaviour at home, one's domestic moral deameanour, and the word often connotes peace, calm, and quiet at home.

  [ACTIVITY]

• PRETEND
  

  1. The current general word for pretending to be what one is not is yáng 佯 (ant.* zhēn xiàng 真相 "real shape").

  2. Wěi 偽 (ant. zhēn 真 "genuine") refers to the deliberate production of something artificial, and by extension the word comes to mean "pretend".

  3. Shì 飾 (ant. pǔ 樸 "basic and genuine, unadorned") refers to ostentatious pretence.

  4. Wū 誣 (ant. xìn 信 "trusty") emphaises the fraudulent aspect of pretense.

  5. Wēi fú 微服 and wēi xíng 微行 refer specifically to a notorious person going out and pretending to be an ordinary citizen of some kind or another.

  6. Jiǎ 假 (ant. zhēn 真 "genuine") is rare in pre-Buddhist times and refers to pretending to do something.

• LIVE
  

  1. The current standard word for being alive is shēng 生 (ant. sǐ 死 "be dead").

  2. Cún 存 (ant. wáng 亡 ) and zài 在 (ant. mò 沒 / 歿 "go under") refer to continuing in the state of being alive, but the word also refers to continued existence in general.

  3. Huó 活 (ant. sǐ 死 ) specifically refers to the state of being alive when one might have been dead, and strongly connotes not only a failure to die but also the continued existence of life energy.

  4. Mìng 命 refers specifically to one's life-span and not to the content of one's life that might be described in a biography.

  5. Shēn 身 comes to refer to the life one conducts as in xíng shēn 行身 "conduct one's life" (Greek bios), and, and to one's lifespan as in zhōng shēn 終身 "all one's life".

  6. Shòu 壽 (yāo 夭 "short life ended by an unnaturally early death") refers specifically to a lifespan as long as it naturally can be and should be.

• WALK
  

  1. The current general word for walking is xíng 行 (ant. zhǐ 止 "stay put").

  2. Bù 步 (ant. zǒu 走 "run fast") refers to dignified slow pacing along.

  3. Mài 邁 refers to walking or (sometimes even with abstract subjects like time) moving forward.

  4. Jiàn 踐 focusses on the physical aspect of walking as stepping on something or walking across something.

• CONCENTRATE
  

  1. The current word for concentrating one's attention or one's actions in one direction is zhuān 專／摶.

  2. Níng 凝 refers to the concentration of abstract or "metaphysical" substances.

  3. Yī 一 and yī 壹 emphasise the uniqueness of what is being concentrated on.

  4. Xíng 行 and fú 服 "devote oneself completely to" focusses on action rather than thought as the field of concentration.

  5. Jī 積 emphasises the cumulative results of concentration.

• REMAIN
  

  1. The current word for staying or remaining in one place is jū 居 (ant. xíng 行 "walk away").

  2.Chǔ 處 (ant. yóu 游 "travel"), much rarer than jū 居, refers to being situated in one place rather than moving about, and the word, in this meaning, can refer to persons as well as things.

  3. Zhǐ 止 is inchoative and refers to the coming to stop so as to remain in a certain place after movement.

  4. Liú 留 (ant. lí 離 "get away from a place") refers to immobility in one place after one has already spent some time there.

  5. Zhù 駐 can come to refer to staying in a place other than one's home.

  6. Zhì 滯 refers to getting stuck in one place, being unable to leave.

• ROW
  

  1. The current general word for a row is háng 行 (ant.** sǎn 散 "not forming any rows"), which typically refers to a row of things arrayed vertically, but the word also specifically to battle arrays.

  2. Liè 列 is a common word for a row, and the arrangement of the rows thus referred to is typically horizontal; and the way also refers to rows in battle arrays.

  3. Yì 佾 refers specifically to a row of dancers.

• DWELL
  

  1. The current general words for dwelling in a place for some considerable time are jū 居 and chǔ 處 (all ant. xíng 行 "travel").

  2. Shè 舍 and sù 宿 refer to spending the night in a certain place.

  3. Guǎn 館 refers to spending the night in a visitor's hostel (which is China's ancient answer to a hotel).

  4. Qī 棲 refers to a temporary or non-voluntary stay of any length, typically of an informal kind. See ROOST

  5. Xìn 信 is sometimes used as a technical term for staying in a place for two nights.

  6. Cì 次 is sometimes used as a technical term for spending more than two days in a certain place.

  7. Jì 寄 and yù 寓 refer to staying in some place for a strictly limited space of time.

  8. Jùn 軍 refers specifically to an army encamping in a certain place for a limited time.

  NB: Zhù 住 is post-Buddhist (SIX DYNASTIES)

• BATTLE ARRAY
  

  [GENERAL/SPECIFIC]

  [NOUN/VERB/PARTICLE]

  1. The general term for a battle array is zhèn 陣.

  [GENERAL], [NOUN!]

  2. Chén 陳 refers to the making of a battle array.

  [GENERAL], [VERB!]

  3. Yàn háng 鴈行／雁行 "alignment of troops at the front of the battle line".

  [SPECIFIC], [TECHNICAL-TERM]

  4. Yú lí 魚麗 refers to a famous way of arranging the totality of one's military forces in Spring and Autumn times. ZUO Huan 5.

  [SPECIFIC], [TECHNICAL-TERM]; [[RARE]]

• ACT
  

  [AD-HOC/SYSTEMATIC]

  [AIMLESS/PURPOSEFUL]

  [ARTIFICIAL/NATURAL]

  [BASE/NOBLE]

  [BASIC/MARGINAL]

  [COMMENDATORY/DEROGATORY]

  [CONATIVE/PERFECTIVE]

  [DELIBERATE/INVOLUNTARY]

  [GENERAL/SPECIFIC]

  [HABITUAL/OCCASIONAL]

  [HUMBLE/NOBLE]

  [PHYSICAL/MENTAL]

  [PRESCRIBED/SPONTANEOUS]

  [PRIVATE/PUBLIC]

  [RESPONSIBLE/UNACCOUNTABLE]

  1. The current general word for any deliberate behaviour one may be held morally and/or administratively responsible for is xíng 行 (ant. zhǐ 止 "decide not to take action"), and this conduct is typically one engaged in on someone else's behalf.

  [COMMENDATORY!], [GENERAL], [HABITUAL], [PHYSICAL], [RESPONSIBLE]

  2. Wéi 為 (ant. wú wéi 無為 "not engage in purposeful and result-orientated self-assertive action") focusses not on the act itself but primarily on the results achieved or aimed for.

  [OCCASIONAL], [PURPOSEFUL]

  3. Jū 居, when used in this meaning, focusses not on the results of one's actions, or on the effect of one's actions on others, but on the moral character of one's behaviour as such.

  [HABITUAL], [RESPONSIBLE], [SYSTEMATIC]

  4. Shì 事 (ant.* xián 閒 "take it easy") primarily focusses on action as part of the fulfilment of a duty imposed by one's station in life or a task one has set oneself.

  [PRESCRIBED], [PUBLIC!], [RESPONSIBLE]

  5. Gōng 躬 (ant.* shǐ rén 使人 "get others to...") focusses on a person of considerable social status engaging personally in a (typically public) action. See SELF.

  [MARGINAL], [NOBLE], [OCCASIONAL], [PUBLIC!]

  6. Wěi 偽 (ant. tiān 天 "natural") refers to artificial or faked human action. See PRETEND.

  [ARTIFICIAL], [DEROGATORY!]

  7. Dòng 動 (ant. jìng 靜 "decide to remain inactive") typically refers to spontaneous purposeful action and focusses almost philosophically on the autonomous decision of the agent to act.

  [OCCASIONAL], [DELIBERATE]

  8. Zuò 作 (ant. xí 息 "fail to take the initiative, fail to become active") refers to the taking of an initiative for an action which would not have occurred without such a deliberate initiative, and the word is naturally associated with the notion of creativity.

  SPONTANEOUS, OCCASIONAL, PERFECTIVE

  9. Jǔ 舉 refers specifically to the undertaking of a well-considered major act, particularly as part of a political strategy.

  [DELIBERATE], [PURPOSEFUL], [RESPONSIBLE]

  NB: Fēng 風 refers rather generally and abstractly to a person's or a group's way or pattern of behaviour, and the word is usually used as a noun. See CUSTOM

  10. Jiā 加 typically refers to action insofar as it affects others.

  11. Xí 習 refers to the habitual repeated practice of something in order to achieve proficiency in the kind of action concerned.

• CRAWL
  

  1. The current general word for crawling or creeping is pú fú 匍匐.

  2. Pān 攀 and yuán 緣 refer to crawling upwards.

  3. Shé xíng 蛇行 is occasionally used as an idiom referring to crawling.

• MOUNTAINS
  

  8. Qí shān 岐山 is located in the northeast of the modern Qishan district, Shaanxi province. It was also called Tiān zhǔ shān 天柱山 Fēnghuángduī4 風凰堆. Ancient Zhou centers were located close to this mountain. For this reason, Qí shān 岐山 is mentioned already in the Shijing.

  9. Qíliánshān 祁連山 is another name for Tiānshān 天山. This mountain range is located in the southern and western part of the modern Xinjiang. It is divided into two groups - the northern in the central Xinjiang, and the southern in the southern Xinjiang. The former is identical with the modern Tiānshān 天山, the latter includes modern Kūnlúnshān 昆侖山, A3ěrjīnshān 阿爾金, and Qíliánshān 祁連山.These mountains are already mentioned in the Shiji, Xiongnu liezhuan.

  10. D4àyǔlíng 大庾岭 refers to the mountains on the borders of the modern Jiangxi and Guangdong.

  11. Yīnshān 陰山 refers to the mountains in the central part of the modern Inner Mongolia. Mentioned already in the Shiji.

  12. Qínlíng 秦岭 is a mountain range dividing the northern and southern parts of China. It is also a water-shed dividing the drainage areas of the Weì 渭, Huái 淮, and Hàn 漢 rivers. It spreads from the borders of the Qinghai and Gansu to the central part of Henan. This range includes important mountains, such as Mínshān 岷山, Huàshān 華山, and Sǒngshān 嵩山. Qínlíng 秦岭 in the narrow sense refers to the part of the range in the modern Shaanxi.

  13. Yānshān 燕山 refers to the mountains on the northern edge of the Hebei plains.

  14. Wǔyíshān 武夷山 is the name of the mountains on the borders of the modern Jiangxi and Fujian provinces. The earliest references I have found are post-Han.

  15. Taìhéngshān 太行山 refers to the mountain range on the borders of the modern Henan, Shanxi, and Hebei. In the south, it reaches to the Huanghe. The name already occurs in the texts of the Warring States period [YUGONG chapter in the SHANGSHU].

  16. Kūnlúnshān 昆侖山 is the name of the mountains on the borders of the modern Xinjiang and Tibet. It runs from the east to the west in the length of 2500 km. It is already referred to in the texts of the Warring states and Han periods [SHANHAIJING, HUAINANZI, MU TIANZI ZHUAN].

  17. Tiānshān 天山 are mountains in the central part of the modern Xinjiang. The name already occurs in the SHANHAIJING and HANSHU.

  18. Jǐuzǐshān 九子山 is an ancient name of the Jiǔhuáshān 九華山 in the modern Qingyang county of the Anhui province. The latter name was in use since the Tang.

  19. Dàbāshān 大巴山 refers to the mountains on the borders of the modern Sichuan, Gansu, Shaanxi, and Hubei.

  20. Yàndàngshān 雁蕩山 are the mountains in the southeastern part of the modern Zhejiang province.

  21. Wūshān 巫山 is located on the borders of the modern Sichuan and Hubei. The Changjiang flows through its central part, creating famous Three gorges.

  22. Jūnshān 君山 is the mountain in the center of the Dongting lake, modern Hunan province. Also called Dòngtíngshān 洞庭山.

  23. Běimáng 北邙 is the mountain range in the modern Henan. Also called Mángshān 芒山, Běishān 北山.It runs from Sanmenxia in the West to the bank of the Yīluò river in the East. Since the Eastern Han, princes and high officers were buried on its slopes north to the Luoyang.

  24. Běigùshān 北固山 is the mountain in the northeastern part of the modern city of Zhenjiang, Jiangsu province.

  25. Wúshān 吳山 is name of the three important mountains.

  a. In the north of the Pinglu county, Shanxi province. According to HOUHANSHU, on the peak of it, there there was located the city of Yǔ 麌.

  b. To the south-east of the Xihu lake in the Hangzhou city, Zhejiang province. In the Chunqiu period, it was the western border of the state of Wú, hence the name.

  c. In the southwestern part of the Long county, Shaanxi province. According to ERYA, it was one of the Five sacred mountains, 五岳.

  26. Dìngjūnshān 定軍山 is located in the southeatern part of the modern Mian county, Shaanxi province. In 219 A.D., near these mountains, army of Liu Bei defeated one of the Cao Caos generals.

  27. Fúniúshān 伏牛山 is ancient name for the Jīnshān 金山, northwest to the modern city of Zhenjiang in the Jiangsu province. The latter name came to be used in the Tang. Also called Huófú 獲箙, Fúyù 浮玉 mountains.　

  28. Jiāoshān 焦山 is located to the northeast of the modern city of Zhenjiang, Jiangsu province.

  29. Tài sh1an 泰山 is the most important of the Five sacred mountains. It was also called Dōngyuè 東岳, Daìzōng 岱宗, Daìshān 岱山, Daìyuè 岱岳, Taìyuè 泰岳. It is located in the central part of the modern Shandong province. The mountain range runs from the eastern margin of the Dōngpíng 東平 lake in the northwestern direction to the modern Linbo city. It is about 200 km long. Since antiquity, Chinese rulers sacrificed on the Tài sh1an. The earliest evidence is in SHIJING.

  30. Huàshān 華山 is the westernmost of the Five sacred peaks, henceforth it was also called Xīyuè 西岳. It is located in the southern part of the modern Yin county, Shaanxi province. Its height is 1997 m.

  31. Héng shān �琱 sis the northernmost of the Five sacred peaks, henceforth it was also called Běiyuè 北岳.From the Han to the Ming, the sacred Héng shān �琱 swas located in the northwestern part of the modern Quyang county of the Hebei province.

  32. Héng shān 衡山 is the southernmost of the Five sacred mountains, and is also called Nányuè 南岳. It is located in the modern Hengshan county in the Hunan province, and is 1290 m high, and several hundred km long. It is refered to already in SHANGSHU, SHUN DIAN.　

  33. Sōng shān 嵩山 is the central of the Five sacred peaks, and it was also called Sōngyuè 嵩岳. It belongs to the Fúniúshān 伏牛山 mountain range, and is located in the modern Dengfeng county in the Henan province. It is already mentioned in the SHIJING.

  34. Niúzhǔshān 牛渚山 is the name of the mountains on the bank of the Changjiang in the northwestern part of the modern Dangtu county, Anhui province.

  35. Bāgōngshān 八公山 are the mountains in the western part of the modern city of Huainan, Anhui province. It is located west of the Féishuǐ 淝水, and south of the Huáishǔi 淮水. In 383 A.D. famous battle of Feishui took place close to this mountain.

  36. Jiǔyíshān 九疑山, also called Cāngyǔshān 蒼木吾山, are the mountains in the modern Ningyuan county in the Hunan province. According to the Shiji, the sage emperor Shun died and was buried there.

  37. Chìchéngshān 赤城山 are the mountains in the northwestern part of the modern Tiantai, Zhejiang province. First mentioned in the Jin dynasty.

  38. Lúshān 盧山 are the mountains in the southern part of the modern Jiujiang town, Jiangxi province. Also called Kuāngshān 匡山, Kuānglú 匡盧, Nánzhàng4shān 南障山. The name is already mentioned in the Han times. It is said that both Emperor Yu and First emperor climbed the mountains when travelling to the South.

  39. Sh3ouyángshān 首陽山 are the mountains in the southern part of the modern Yongji county, Shanxi province. According to the tradition (for the first time mentioned in the LUNYU), it was in these mountains, where Boyi and Shuqi lived in hermitage. The mountains are already referred to in the SHIJING.

  40. E2méishān 峨嵋山 is the name of the mountains in the southwestern part of the modern Emei county, Sichuan province. It is already mentioned in the HUAYANG GUOZHI of the Jin dynasty. It belongs to the four famous mountains of buddhism.

  41. Qīngchéngshān 青城山 are the mountains in the southwestern part of the modern Guan county, Sichuan province. According to the tradition, it was there where in the Han times Zhang Daoling practiced dao.

  42. Luófúshān 羅浮山 are the mountains on the north bank of the Dōngjiāng 東江 river in the modern Guangdong province. According to the tradition, during the Eastern Jin dynasty, Ge Hong practiced dao there.

• VIRTUE
  

  1. The current general term for salient features and principles of charismatic moral potency, integrity and generosity is dé 德, when used as a term of ethical evalutation.

  2. Other general terms for subjectively construed general moral commendation include měi 美 "point of moral distinction" (ant. è 惡 "point of moral decrepitude"), and occasionally gāo 高 "elevated points, elevated spirit" (ant. jiàn 賤 "point of vulgar decrepitude"). NB that shàn 善 "excellent" is not used as a general term of positive moral appreciation in pre-Buddhist texts.

  3. The most current dé 德 "virtues" recognised in pre-Buddhist China are rén 仁 "kind-heartedness", yì 義 "rectitude", lǐ 禮 "propriety", zhì 智 "wisdom", and xìn 信 "good faith".

  4. Further important virtues are xiào 孝 "filial piety", zhōng 忠 "loyal diligence", tì 悌 / 弟 "brotherly affection", lián 廉 "impeccable probity", jié 節 "moderation", and perhaps yǒng 勇 "the courage of one's moral convictions". ( 說苑 : 百行 (xìng) 孝為先 )

  5. Zhōng yōng 中庸 "the mean in action" may be mentioned as a a central Confucian virtue, jiān ài 兼愛 "unIversal love" as a Mohist virtue, wú wéi 無為 "unobtrusive action" as a non-moralistic Taoist virtue.

Word relations
• Result: (ACT)智 / 知/WISE The current general word for wisdom is zhì 智 (ant. yú 愚 "devoid of wisdom") and this may refer to any superior intellectual ability beyond the realm of memorisation or mundane knowledge, the quality which enables one to móu 謀 give good advice..
• Result: (ACT)賢/TALENT Xián 賢 (ant. bù xiào 不肖 "untalented") often refers to realised talents, and typically includes the nuance of moral worthiness in addition to practical and intellectual talents.
• Result: (ACT)學/STUDY The dominant word is xué 學 (ant. jiào 教 "train teach")which refers primarily to studying or training under another person, and secondarily to the learning by heart texts. Very often, the word retains a tinge of immitation. 1 Attribution
• Ant: (ACT)廢/STOP
• Ant: (ACT)心/FEELING The current general word for emotional states and feelings as well as attitudes is xīn 心. 1 Attribution
• Ant: (ACT)情/FEELING Qíng 情 refers specifically to one's real inner state, and one's basic essential feelings, one's essential emotional repertoire, and we have no more "love is a 情" in classical Chinese than "love is a 心". 1 Attribution
• Ant: (ACT)去/DISCARD Qù 去 refers to the distancing oneself from something by rejecting it. 1 Attribution
• Ant: (ACT)廢/STOP2 Attributions
• Ant: (ACT)藏 / 藏臧/CONCEAL Cáng 藏 (ant. xiàn 見) adds to the notion of hiding that of safe keeping and collecting for use.xxx 1 Attribution
• Ant: (ACT)辯/DISCUSS Biàn 辯 refers to a rational subtle discussion and investigation
• Ant: (ACT)止/REST1 Attribution
• Ant: (TRAVEL)處/DWELL
• Ant: (ACT)釋/DISCARD Shì 釋 (ant. liú 留 "keep in employment") and the rarer jiě 解 refer to rejecting the continued use of something. 1 Attribution
• Object: (TRAVEL)啟/BEGIN Qǐ 啟 typically refers to a deliberate act of initiation, by Heaven as well as by man, and the word generally belongs to the dignified style of historians or rhetoricians. 1 Attribution
• Object: (ACT)惠/GENEROUS Probably the most general word for generosity is huì 惠 (ant. sè 嗇 "stingy, ungenerous"), and this refers to any kind of emotional as well as material munificence by a person of superior status. 2 Attributions
• Object: (ACT)刑/PUNISH Xíng 刑 refers specifically to physical punishment. 2 Attributions
• Object: (ACT)政/GOVERN Zhèng 政 refers to the basically bureaucratic administration of a state, practical implementation of governmental measures. 6 Attributions
• Object: (ACT)仁/BENEVOLENCE Rén 仁 (ant. cán 殘 "cruel" and perhaps ant.* rěn 忍 "be callous, unfeeling") which refers to kind-heartedness and deep human sensibility as a constitutive feature of man as a moral being, is the standard word since Confucius. [ETHICAL], [HIGH-DEGREE]
• Object: (ACT)令/COMMAND The standard current word for a command is lìng 令, and the content (not the words) of the command is typically in the sentence that follows. We do not find: 令曰, and it is significant that lìng 令 also regularly means "to cause to". 5 Attributions
• Object: (ACT)義/RECTITUDE The most general word is yì 義 "rectitude" which is often used to refer to what is proper and what is one's proper duty in general and also duties in particular. 2 Attributions
• Object: (ACT)道/METHOD Dào 道 is a way of being, of functioning, as well as a way of doing things, and this Way may be either exoteric or esoteric. 1 Attribution
• Object: (ACT)法/METHOD Fǎ 法 is a regular rule-governed procedure governing the proper exercise of a skill. 16 Attributions
• Object: (ACT)法術/METHOD1 Attribution
• Object: (ACT)法令/LAW1 Attribution
• Object: (ACT)憲令/LAW1 Attribution
• Object: (ACT)令/LAW2 Attributions
• Object: (WALK)學/STUDY The dominant word is xué 學 (ant. jiào 教 "train teach")which refers primarily to studying or training under another person, and secondarily to the learning by heart texts. Very often, the word retains a tinge of immitation. 1 Attribution
• Object: (ACT)事/WORK Shì 事 (ant. xián 閒 "be at leisure") refers primarily to an official or regular working effort made on behalf of and in the service of an employer or a ruler. 1 Attribution
• Epithet: (MOVE)星/STAR The common use word for a star is xīng 星 and this term does not incluce sun and moon. 1 Attribution
• Epithet: (ACT)敏/SKILLFUL Mǐn 敏 (ant. yú 愚 "stupid and incompetent") refers to a very high degree of adeptness at a task. 1 Attribution
• Epithet: (WALK)潛/SECRET1 Attribution
• Epithet: (TRAVEL)橫/UNRESTRAINED2 Attributions
• Epithet: (ACT)妄/CRAZY1 Attribution
• Epithet: (TRAVEL)陸/EARTH Lù 陸(ant. shuǐ 水) refers to land versus river or sea areas. 1 Attribution
• Epithet: (ACT)擅/ARROGATE Shàn 擅 refers to unlicenced wilful assumption of powers of decision which do not belong to one. [HABITUAL], [LOW-DEGREE] 1 Attribution
• Epithet: (ACT)節/RESTRAIN Jié 節 (ant. sì 肆 "be unrestrained") always refers to abstract restraint and moderation, typically the restraint is directed towards oneself. 1 Attribution
• Contrast: (ACT)居/ACT Jū 居, when used in this meaning, focusses not on the results of one's actions, or on the effect of one's actions on others, but on the moral character of one's behaviour as such. [HABITUAL], [RESPONSIBLE], [SYSTEMATIC] 4 Attributions
• Contrast: (ACT)才 / 材/TALENT The standard word for an unusual promising ability to perform important future tasks of any kind is cái 才／材, and the talents referred to by this word do not need to be of a "higher" kind.
• Contrast: (ACT)由/CONFORM Yóu 由 refers to conformity construed as a matter of taking something as one's starting point or point of orientation. 1 Attribution
• Contrast: (ACT)節/STANDARD The current general word for abstract moral standards is jié 節.
• Contrast: (ACT)從/CONFORM Cóng 從 and suí 隨 refer to conformity construed as a matter of following a lead. 1 Attribution
• Contrast: (ACT)操/ACT2 Attributions
• Contrast: (ACT)當/GOVERN1 Attribution
• Contrast: (ACT)計/PLAN Jì 計 refers to planning involving calculations of relative advantages and disadvantages, and the planning typically or primarily concerns the actions of an individual.
• Assoc: (ACT)德/VIRTUE The current general term for salient features and principles of charismatic moral integrity and generosity is dé 德, when used as a term of ethical evalutation; but this word has many other philosophically important meanings. 1 Attribution
• Assoc: (ACT)操/ACT9 Attributions
• Synon: (ACT)修 / 脩/CULTIVATE The current general term for cultivating something or refining it is xiū 修 (from Han times onwards sometimes also miswritten as xiū 脩, ant.* màn 慢 "neglect the cultivation of"). 1 Attribution
• Synon: (ACT)加/ACT Jiā 加 typically refers to action insofar as it affects others.
• Synon: (ACT)舉/ACT Jǔ 舉 refers specifically to the undertaking of a well-considered major act, particularly as part of a political strategy.
• Synon: (ACT)為/ACT Wéi 為 (ant. wú wéi 無為 "not engage in purposeful and result-orientated self-assertive action") focusses not on the act itself but primarily on the results achieved or aimed for. [OCCASIONAL], [PURPOSEFUL] 1 Attribution
• Relat: (ACT)思/THINK The most current general word for thought or reflection of any kind is perhaps sī 思 (ant. hū 忽 "fail to pay detailed attention to"), but this word tends to refer specifically to reflection.
• Relat: (ACT)罰/PUNISH Fá 罰 refers to non-physical forms of punishment including typically fines. See FINE
• Relat: (ACT)聞/LEARN The learning of propositional knowledge is wén 聞. 1 Attribution
• Oppos: (ACT)志/ASPIRATION The general term for an aspiration is zhì 志 and verbally zhì yú 志於 "aspire to", and this term always refers to life-long highest aim. [GENERAL]; [[COMMON]] 1 Attribution
• Oppos: (ACT)知/UNDERSTAND The standard current and word for understanding something and knowing how to do something is zhī 知 (ant. mèi 昧 "not have the foggiest idea") 1 Attribution
• Oppos: (WALK)立/STAND The current general word dominating this group is lì 立 (ant. fú 伏 "lie down"). 1 Attribution
• Oppos: (ACT)心/FEELING The current general word for emotional states and feelings as well as attitudes is xīn 心. 1 Attribution
• Oppos: (ACT)文/ARTS Wén 文 (ant. wǔ 武 "martial arts) refers to higher literary fine arts including belles lettres as well as ritual. [AESTHETIC], [ELEVATED], [SPECIALISED]; [[CURRENT]] 2 Attributions
• Oppos: (WALK)隨/FOLLOW Suí 隨 is to move along literally behind someone, by a deliberate act of volition. 1 Attribution
• Oppos: (ACT)遭/ENCOUNTER Zāo 遭 refers to running into something (often something negative). 1 Attribution
• Oppos: (ACT)言/PROMISE Yán 言 refers to a typically somewhat formal speech act by which a person commits himself to a future action. Compare 言而有信 "keep faith when one has promised something". 6 Attributions
• Oppos: (ACT)身/PERSON Shēn 身 regularly refers to the embodied person, as something to be cultivated, and as something to be morally careful about, but the word is originally widely used to refer to the physical body as such being at times hard to distinguish from the figurative use discussed in this group. The word is very often reflexive. 11 Attributions
• Oppos: (ACT)言/SPEAK Yán 言 is to speak up, propose, typically in public, and on one's own initiative, to maintain something, and the word can indroduce direct speech as well as occasionally very limited indirect speech. 3 Attributions
• Oppos: (ACT)色/APPEARANCE Sè 色 (ant. xīn 心 "real inner feelings") is external appearance, particular facial expression, expressive of or productive of feeling. Thus hǎo sè 好色 is the kind of appearance which, being attractive, causes men to feel attracted. Hào sè 好色 "love beautiful women" involves a different meaning of the word: "female beauty; sex". [SIGNIFICANT+], [VOLUNTARY!] 1 Attribution