TLS - 漢學文典

Taxonomy of meanings for 足:　　

zú (OC: tsoɡs MC: tsio) 子句切去廣韻：【足添物也本音入聲】
- zú (OC: tsoɡ MC: tsiok) 即玉切入廣韻：【爾雅云趾足也又滿也止也從口止即玉切又將喻切二】
- FOOT
  - nfoot; feet
  - nadVinstrumenton foot
  - n(post-N)definitethe foot of the contextually determinate personCH
  - nadNconcerning foot; of footDS
  - npost-Nderivedat the foot ofCH
  - n(post-N.)adVby means of N's feetCH
  - n[post-N]one's feetDS
  - by extension>
    LEG
    - nleg
    - nc{PRED}post-V{NUM}have V{NUM} legsLZ
    - metaphorically>
      VESSEL PARTS
      
      nfeet of vessel
- SUFFICIENT
  - nabfeaturesufficiency; the state when things are sufficient
  - vi-.vt0+V[0]V=active(often followed by yǐ 以) be sufficient (in order to actively V)
  - vigraded甚足be sufficient; be well supplied; (e.g. of words:) be sufficient for the occasion; be sufficiently qualified
  - vt+prep+Nstativebe sufficient for (something) 足於
  - vt+V[0]{PASS}.adNsufficient or qualified to be V-ed, deserving to be V-ed
  - vt+V[0]{PASS}be worth VERBing (with passivised complement); be enough to
  - vt+V[0]be sufficient to V (often followed by 以 when it must be read is "be sufficient to V with (on the basis of) it"
  - vtoNbe sufficient in
  - vtoNcausativecause to be sufficiently supplied; cause there to be a sufficiency of
  - vtoNcausativecause (oneself) to be sufficiently supplied
  - vt+prep{WEI4}.+V[0]{PASS}be worth to be Ved for; deserve to be Ved forDS
  - vtoNhavehave sufficient supplies of NCH
  - v[adN]what is sufficient for the purpose in handCH
  - vt+prep+Nhave a sufficient amount or quantity of NCH
  - vtoNcausative, passivebe caused to become sufficientDS
  - amount to>
    REACH
    - vt+Nbe as much as, amount to
    - everything>
      COMPLETE
      
      vadVquite sufficiently> completely, abjectly
      
      vtoNfill out with what is necessaryCH
      - causative> FILL
      - show fully> EXPRESS
        
        vtoNserve satisfactorily; give satisfactory expression for, make satisfactorily explicit; do justice to
  - sufficiently equipped>
    ABLE
    - vt+V[0]qualified to V
    - vt+V[0]negativebe able to V, have enough ability to carry out the bad V-ingLZ
    - effective>
      CAUSE
      
      vtoNbe a sufficient reason for
    - subjective>
      SATISFACTORY
      
      nabpsychsatisfaction
      
      vifeel satisfied
      
      vpostadVto one's satisfaction
      
      vt+prep+Nbe satisfied with 足於
      
      vtoNpassivebe satisfied 嗜欲易足"desires are easy to satisfy"
      
      vibe perfectly satisfactory, be wonderfully satisfactoryCH
      
      vtoNto satisfyLZ
      - so as to merit> DESERVE
        
        vt+V[0]V[0]=passivedeserve to be V-ed, merit V-ing
      - felt to be of high degree> ABUNDANT
        
        vt+Nabound in
        
        in terms of property> RICH
        
        vibe sufficiently well off, have enough to live on

Additional information about 足

說文解字: 【足】，人之足也，在下。从止、口。凡足之屬皆从足。【徐鍇曰：口，象股脛之形。】【卽玉切】

Criteria

ABLE

[ABSOLUTE/GRADED]

[ARCHAIC/CURRENT]

[DIFFICULT/EASY]

[ENDOGENIC/EXOGENIC]

[EMOTIONAL/UNEMOTIONAL]

[INCIDENTAL/INHERENT]

[INNATE/ACQUIRED]

[LASTING!/TEMPORARY]

[PHYSICAL/PSYCHOLOGICAL]

[PRACTICAL/THEORETICAL]

1. The commonest word is néng 能 "have an inherent capacity for, have the personal ability to".

[CURRENT], [ENDOGENIC], [GRADED], [LASTING]

2. Kě yǐ 可以 "be in an objective position to, have the possibility to".

[ABSOLUTE], [CURRENT], [EXOGENIC], [TEMPORARY!]

3. Zú yǐ 足以 emphasises sufficiency of conditions necessary to get something done.

[CURRENT], [GRADED], [INHERENT], [PHYSICAL]

4. Kè 克 typically comes to emphasise the ability to do something difficult in post-archaic times, but the word was equivalent to néng 能 in early texts.

[ABSOLUTE], [ARCHAIC], [INCIDENTAL], [TEMPORARY], [PHYSICAL]

5. Rén 任 emphasises a general qualification to achieve something worth achieving and not obviously easy to achieve.

[ABSOLUTE], [CURRENT], [DIFFICULT], [ENDOGENIC], [TEMPORARY]

6. Kān 堪 typically refers to the ability to do something others might not be willing or psychologically able to do.

[ABSOLUTE], [CURRENT], [DIFFICULT], [EMOTIONAL], [ENDOGENIC], [PSYCHOLOGICAL]

7. Jì 技 "expertise, know-how" refers to the talents for crafts and the like, and the word is not normally used as a verb. See SKILL.

[ACQUIRED], [CURRENT], [DIFFICULT], [GRADED], [LASTING], [PRACTICAL]

8. Lì 力 "strength" is sometimes used to refer to an ability to do something which in some sense requires strength.

9. Zhī 知 refers to the intellectual ability to do something, especially to do something that is not intellectually trivial.

10. Jì néng 技能 refers to a lasting acquired skill.

NB: Dé 得 "cope, show an ability to do something by actually doing it" is an achievement verb and does not belong in this group. See COPE.
EXHAUST

1. The current general word for using up anything material or immaterial is jìn 盡.

2. Jié 竭 (ant. yíng 盈 "leave plenty of something") typically refers to the using up of what one has in one, or what one owns.

3. Xī 悉 refers to using up all that is under one's control or command.

4. Qióng 窮 and dān 殫 focusses on the result of exhausting resources as being the absence of these resources.

NB: Fá 乏 (ant. zú 足 "leave a sufficient supply of") refers to the state of something being almost completely used up, and the word is thus marginal in the group.
SUFFICIENT

1. The current general word for sufficiency is zú 足 (ant. fá 乏 "be short of something").

2. Jí 給 (ant.* quē 缺 "be short of") refers specifically to the supply of necessities for the sustenance of life.

3. Shàn 贍 refers to an abundant sufficiency of what is needed for a contextually determined purpose.
SATISFACTORY

1. The current general word referring to something satisfying conditions or demands one might make on it is shì 適 (ant. guāi 乖 "go against")

2. Zú 足 can occasionally come to refer to the feeling that something is satisfactory.

3. Qiè 愜 (ant. qiǎn 慊 "be dissatisfied with") is a rare and elevated word describing subjective feelings of intense satisfaction. See DELIGHT
LACK

1. The general term for the absence, lack or the failure to have something is wú 無 (ant. yǒu 有 "have").

2. Quē 缺 refers to the absence of what ought to be there.

3. Quē 闕 can refer specifically to the deliberate or inadvertent omission of what one might expect was there, but sometimes the word is used interchangeably with quē 缺.

4. Fá 乏 (ant. zú 足 "have enough of") refers to the insufficiency of something needed or the absence of supplies.
BEAUTIFUL

[ABSOLUTE/GRADED]

[ACOUSTIC/VISUAL]

[ARTIFICIAL/NATURAL]

[[COMMON/RARE]]

[ELEVATED/VULGAR]

[GENERAL/SPECIFIC]

[HUMAN/NON-HUMAN]

[POETIC/PROSAIC]

1. The general word is měi 美 "handsome and admirable" (ant. è 惡 "ugly") which refers to anything concrete or abstract which is attractive or handsome in a dignified way, and the word often retains its primary culinary sense of "tasty".

[GENERAL], [GRADED]; [[COMMON]]

2. Lì 麗 (ant. sù 素 "unaodorned") is often restricted to physical objects, prototypically to clothes, and emphasises their balanced symmetric beauty, occasionally also - by analogy - the well-aligned symmetric beauty of mountains.

[ELEVATED], [NON-HUMAN], [VISUAL!]

3. Wén 文 (ant. zhì 質 "merely material") emphasises cultivated external as well as internal elegance as well as traditionalism.

[ARTIFICIAL], [ELEVATED], [NON-HUMAN], [VISUAL!]

4. Yǎ 雅 (ant. sú 俗 "vulgar") emphasises primarily external elevated elegance.

[ACOUSTIC!], [ARTIFICIAL], [ELEVATED+], [NON-HUMAN]

5. Hǎo 好 "comely, handsome" (ant. chǒu 醜 "ugly") refers indiscriminately to men and women, but the word is sometimes more general and even abstract in application and refers to attractive words or attractive moral qualities.

[HUMAN!], [NATURAL], [VISUAL]

6. Xiù 秀 "of vigorous and imposing beauty" focusses on flourishing and flamboyant beauty in analogy with that of flowers.

[ELEVATED], [NATURAL], [NON-HUMAN], [POETIC], [VISUAL]; [[RARE]]

7. Huá 華 "of striking and colourful beauty" (ant. sú 俗 "vulgar") focusses on flourishing and flamboyant superficial or only apparent beauty, on the analogy analogy with that of flowers.

[ARTIFICIAL], [ELEVATED], NON-HUMAN], [SUPERFICIAL], [VISUAL]

8. Zhuàng 壯 "stately" (ant. ruò 弱 "weak and unsightly") is virile beauty associated with strength and vigour. See STRONG

[NATURAL], [MARGINAL], [POETIC]; [[RARE]]

9. Jiā 佳 "of outstanding beauty" (NB: liè 劣 "unremarkable" is the ant. of jiā 佳 "outstanding", and not in the meaning of "outstandingly beautiful") emphasises comparative beauty compared to others in the same group.

[GRADED], [ELEVATED], [NATURAL], [POETIC]

10. Dū 都 "urbane and exquisitely beautiful" (ant. bì 鄙 "rustic and inelegant") is a highly poetic word that can only be used in elevated prose.

[ARCHAIC], [ELEVATED], [POETIC], [VISUAL]; [[RARE]]

11. Yán 妍 "attractive and exquisite (of humans as well as human products)" (ant. chì 蚩 "unattractive") refers to elaborate beauty. See SEXY.

[ARCHAIC], [ELEVATED], [HUMAN], [POETIC]; [[RARE]]

12. Xiū 脩 / 修 "refined moral beauty" refers to moral as well as physical beauty, thus coming close the Greek kalokagathia, but never approaching the latter in importance as a cultural keyword.

<div>[ELEVATED], [ARTIFICIAL]; [[RARE]]</div><div> </div><div>吳蓬，東方審美詞彙集萃，上海文藝出版社，2002 lists the following rough definitions of a variety of terms of aesthetic appreciation by the artist and scholar Wu Peng. Many of these terms express conventional appreciative flattery only. This list does provide one not particularly well-known artist's subjective readings of some basic terms of traditional Chinese aesthetic approbation.</div><div>勃：富有生机之突起。 苍：浓的，毛的，老练的。 沉：沉着不浮，有重量感。 冲：调成和淡之意向。 饬：整顿。 粗：大而不笨者。 淳：清，往往易薄，然而淳是清中滋润之厚。 醇：与淳略同，这醇是提炼后的滋润之厚。 绰：与"约"字合用，即舒而不纵之意。 澹：平静而有幽淡之趣。 淡：与浓艳相对。 宕：放荡不拘。 跌：往往与"宕"字合用，即是起伏明显之状。 端：方正而不出偏，有稳实感。 敦：很实在的，结实的厚。 繁：众而密，有生气。 方：与平正同义。 丰：饱满而充足。 风：审美中之"风"指的是一种气韵格调。 飞：大幅度的流动。 刚：属于阳性的，有正力的，与柔软相对。</div><div>高：俯视一切的、超然得不一般。 工：规矩，不潦草。 孤：自我独立。 古：旧气，更有历史的抗怀千载之迹象。 骨：内在的架子。 犷：是跟"雄悍"接近，在粗中发展开来。 瑰：不单调的美。 乖：不和顺。 憨：近于拙朴而敦实。 酣：厚润四溢。 豪：激动向上之貌，有气魄。 宏：大而有气度。 厚：有沉积的饱和。 华：明亮而艳丽。 环：长久圆融之境。 荒：与"枯简"接近，不修饰。 豁：与开朗接近，然比开朗明显。 恢：宽广有余。 浑：团然一气之象，有朦胧感。 简：经过一番整修的减少。 娇：美得可爱。 警：审美中用此警字，往往指敏锐、颖达。 </div><div>劲：能察觉的力。 精：很到位。 隽：精致而具内涵之美。 娟：秀而婉丽。 崛：高起而突出。 俊：人材杰曲之美。 峻：山高而陡。在书画中是浓而锋利之用笔。 空：有灵气之空白。 枯：干而毛，生的萎缩，然亦是力的显露。 宽：大度而畅朗。 旷：广阔而空灵。 辣：是枯毛爽直的老笔触。 朗：明亮而豁然。 琅：圆而光润。 伦：是同类之意，带有文明意念。 冷：跟"淡"与"静”接近，与浓烈相对。 炼：精到而有功力。 淋：与"漓”往往合用，是无拘束的洒落。 流：明显的动感。 迈：阔而放的超势。 莽：宽广而繁密的，朴直奔放的。 袤：与"古"字合用，即悠长久远之趣。 茂：有生气的繁密。 媚：柔美之趣。 宓：安而静。 明：清晰有亮度。 凝：浓重而不流动。 懦：毫无火气之柔软。 平：一般的，接近于稳。 朴：原始状态，形象较准。 嫖：与"姚"字合用，即动疾之状，而有气势。 奇：不一般。 气：生发的，迎面直扑而来的感觉。 清：是混的相对。其间透出一股朗气。 峭：山之直而险，在书画中是露锋的侧锋用笔，有明显露 尖状态。文章中之峭，是意气直逼。 遒：婉转有致，内力强劲。 虬：与遒类似，但动感较强，弯曲而有力度。 意：诚实谨慎。 儒：代表文人之书卷气。 洒：散落无拘束。 赡：富有与丰实。若与"疏”、"逸”组合即成"澹”或"安"之义。</div><div>骚：审美中之骚字，可引伸为风骚至风流感。 韶：美丽有光泽。 涩：在不爽快的进程中，流露出内力之美。 深：不是浮面的。 神：精与气合。高端的。 生：不成熟，但比成熟有味。 肆：任意放纵。 松：松是灵活自然，是一切技巧之本要。 瘦：与粗笨相对，在审美中的"瘦"，是指细长而精练。 疏：一种稀少秀朗之美。 肃：有立即静穆下来之势。 率：与潦草随便有别，爽快而直接。 邃：深远而悠久。 阅：通达之意。 给：与"宕"合用，是安详舒放之趣。 天:很自然，一片天箱之"天"。 恬：安静而坦然。 挺：直而有生气。 婉：柔和而曲折。 温：是一种暖调与缓和的综合。</div><div>巍：往往与"峨"合用，是高大厚实之趣。 洗：与"炼”合用，即是"精炼"之意，凡物之洁出于洗。 犀：与"利"字合用，即坚利。 熙：光明，和乐。 细：指细而不纤。 娴：文静而雅致。 闲：一种高雅的自由。 萧：疏少有致。 潇：散朗而润泽。 馨：很醇厚的香气。 篁："篁古”是悠远辽阔之意。 雄：强大，有力度，有霸气。 秀：灵巧的，有生气的，美好的显露。 虚：表象空，但并非真空。 雅：文气而不俗。 妍：鲜美而柔性。 严：认真，不马虎。 淹：一种浸沉与精深明达之境。 野：超脱、不规范。 冶：经过一番精致修饰。 逸：悠闲的起伏。</div><div>意：精神倾向。 莹：透明而幽亮。 雍：往往与“容"字合用，有和顺之貌。 幽：静而深。 腴：肥润而饱和。 郁：厚积而有生气。 纤：与"迥"字合用，即弯环回绕之趣。 遹：与"瑰"字合用，即纤迥美丽之趣。 渊：往往与"懿"合用，是深润而悠美之趣。 圆：接近于饱满润滑。 蕴：与"藉"合用，即内涵丰富。 韵：一种余味不尽之趣。 恣：放纵的，无拘束的。 滋：湿润感。 自：出于本性的流露。 质：本体的，实在的。 纵：放逸无拘之状。 拙：接近朴，形不准。 庄：端正之貌。 卓：与“荤"合用，是突出明显之状。 </div><div> </div>
LEG

1. The current general word for the leg as a whole is the same as that for the foot, zú 足, but the word can also be used in a broader meaning including the shin.

2. Jiǎo 腳 is an exceedingly rare colloquial word for the foot but can occasionally be used to refer also to the shin.

NB: Tuǐ 腿 is late colloquial (MING).
DANCE

1. There is only one common word for dancing, wǔ4 舞, and this focusses mainly to the movement of the arms.

2. Dào 蹈 focusses mainly on the movements of the feet in dancing. Cf. 手舞足蹈 "dance with one's arms and dance with one's feet".

3. Yuè 樂 is sometimes used to refer specifically to dancing accompanied by music.
FEW

1. The current general word referring to the relatively small number or the small amount of something is shǎo 少 (ant. duō 多 "many, much").

2. Guǎ 寡 (ant. zhòng 眾 "numerous" and occasionally also duō 多 "large in quantity") typically refers specifically humans not being numerous as opposed to larger groups of humans, but the word comes to refer also to any quantity being relatively large ( 五穀多寡 "the relative abundance of grain") and I have not found a systematic difference in nuance with shǎo 少 when the word is so used, except for the generally subjective intuition that guǎ 寡 being the dominant word in early times, perhaps retained a somewhat more dignified stylistic value throughout.

3. Fá 乏 and kuì 匱 (ant. zú 足 "enough") refer specifically to the shortage of something one definitely needs more of.

4. Xī 希 / 稀 and the more archaic xiǎn 鮮 refers to sparsity of distribution.

5. Jiǎn 減 (ant. zēng 增 "increase") refers specifically to the reduction of the amount of the number of something. See also DIMINISH.
FOOT

1. The general word for a foot is zú 足.

2. Zhǐ 趾／止 is an archaic word for the foot.

3. Fán 蹯／膰 refers to the paws of predatory animals.

4. Zhí 跖 (to be distinguished from the also anciently homophonous zhí 蹠 "jump over") is a (probably colloquial) exceedingly rare word for the sole of a foot.

5. Jiǎo 腳 is exceedingly rare in pre-Buddhist times.

Word relations

Object: (FOOT)斬/CUT Zhǎn 斬, fá 伐, zhuó 斫, zhuó 斲 describe the violent hacking off of a part from a whole.
Contrast: (SUFFICIENT)多/ABUNDANT Duō 多 is the general word for a large number or a large amount of things. See MANY.
Contrast: (DESERVE)可/SHOULD Kě 可 precedes passivised verbs and expresses the idea that some object should be VERBed. See MUST
Assoc: (SUFFICIENT)備/SUFFICIENT
Assoc: (SUFFICIENT)給/SUFFICIENT Jǐ 給 (ant.* quē 缺 "be short of") refers specifically to the supply of necessities for the sustenance of life.
Assoc: (FOOT)手/HAND The standard word is shǒu 手 "hand", which can refer to the arm as a whole.
Synon: (SUFFICIENT)具/SUFFICIENT
Synon: (SUFFICIENT)給/SUFFICIENT Jǐ 給 (ant.* quē 缺 "be short of") refers specifically to the supply of necessities for the sustenance of life.
Oppos: (LEG)色/FACE Sè 色 refers specifically to the face as expressive of mood and emotion.
Oppos: (FOOT)頭/HEAD Tóu 頭 is probably a dialect word meaning "head" and in any case the word seems to have a colloquial flavour.