Taxonomy of meanings for 適:　　

Additional information about 適

說文解字:

Criteria
• MARRY
  

  1. The general term for marriage as such is the relatively rare word hūn 婚 and the even rarer hūn yīn 婚 / 昏姻 which refer to marriage in general and not to marriage as seen from the perspective of one of the parties.

  2. The general term for a man marrying a woman is qǔ 娶 (ant. chū 出 "divorce").

  3. The general term for a woman marrying a man is jià 嫁 (No antonym, since women could not seek divorce.).

  4. Guī 歸 refers to a woman leaving her own clan and moving into ther husband's household.

  5. Qì 妻 refers to the convention of giving away a woman in marriage to a man.

  6. Shì 室 refers to the act of establishing a household through taking a wife.

  7. Shì 適 refers to a woman finding a husband (no doubt as a result of a parental decision, but this is not what is focussed on here).

  8. Gòu 媾 refers to double intermarriage between two clans such that a son or daughter of family X marries into family Y, and in addition another marriage is conducted so that another son or daughter from X marries another son or daughter of family Y.

• DESCENDANT
  

  1. The general current and common abstract term for offspring is hòu 後 (ant. xiān 先 "forbears").

  2. Yì 裔 (ant. zǔ 祖 "ancestors"), a fairly rare word in pre-Buddhist texts, can refer to any offspring of a clan or occasionally a people.

  3. Zhòu 冑 refers to royal offspring.

  4. Yìn 胤 refers to distant offspring.

  5. Zòng 從 (ant. dí 嫡 "direct heirs") refers to the younger generation members of the same clan who do not immediately inherit.

  6. Zǐ 子 refers to children of any sex. See CHILD

  7. Sūn 孫 refers to all descendants lower than the generation of children.

  8. Shù 庶 and niè 孽 (ant. zhèng 正 "descendant in direct line") refer to offspring by other women than the main wife.

  9. Dí 嫡 / 適 (ant. zòng 從 "descendants who are not heirs") refers specifically to the direct legitimate heir.

  10. Zǐ zhí 子姪 is a general term for descendants.

  11. Zǐ xìng 子姓 specifically refers to the sons and grandsons.

• 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

• COINCIDENCE
  

  1. The current general word for contingency is shì 適 (ant. bì 必 "necessarily").

  2. Huì 會 is an historian's technical term for coincidence which became current in Han times, and the word is adsentential.

  3. O ㄆ偶 (ant. bì 必 "necessarily") is a rather rare word specifically focussing on the arbitary contingency of something happening.

  4. Guǒ 果 "in the event" focusses on the fact that something that might not have happened but was expected to happen, did in fact happen.

  5. Zú 卒 and jìng 竟 focus on something happening in the end that might never have happened at all.

• GO TO
  

  1. Zhī 之 is to go to a place, typically taking the most direct route, by any conveyance as a result of a decision and typically with the purpose of staying there for a while or conducting some business.

  2. Cào/zào 造 and rú 如 refer to aiming for a destination, and the movement may be by foot or by any conveyance.

  3. Wǎng 往 (ant. jū 居 "remain at home") refers to setting out for a destination by any means of transport or by foot, and the destination is not very often made explicit by an ordinary noun as object. Moreover wǎng 往 does not necessarily imply going somewhere by the most direct route.

  4. Fù 赴 refers to hastening to a (typically dangerous) destination (such as an abyss or fire), or to a place where one is to perform a public duty.

  5. Qū 趨 refers to hurrying politely to a destination.

  6. Shì 適 refers to moving in a certain direction, or heading for a certain place, and the word is also used for arrival at the destination.

  7. Jiù 就 (ant. qù 去 "leave") and the somewhat rarer jí 即 (ant. lí 離 "leave") refer to approaching a certain destination by any means of transport.

  8. Yì 詣 refers to going somewhere to pay a formal visit. See VISIT.

• APPROPRIATE
  

  [DYNAMIC/STATIC]

  [GENERAL/SPECIFIC]

  [LASTING/TRANSITORY]

  [OBJECTIVE/SUBJECTIVE]

  1. The current general word for appropriateness of any kind is yí 宜 (ant.* fáng 妨 "contravene standards, be inappropriate").

  [GENERAL]

  2. Kě 可 refers primarily to what is subjectively or interpersonally-subjectively i.e. socially acceptable.

  [SUBJECTIVE]

  3. Shì 是 (ant. fēi 非 "what does not deserve intellectual or moral approval") refers primarily to what is right and deserving of intellectual and/or moral approval.

  [MORAL]

  4. Shì 適 and dàng 當 (both ant. guāi 乖 "in conflict with certain prevailing circumstances") refer to what is objectively fitting in certain circumstances.

  [OBJECTIVE], [TRANSITORY]

  5. Shùn 順 (ant. nì 逆 "in conflict with the natural flow of events") refers to action that fits naturally and painlessly into a certain flow of events or into a certain constellation.

  [DYNAMIC]

  6. Qí 其 is a modal particle indicating weakly and abstractly that something should probably be done or happen. The word is thus marginal in this group. See SHOULD

  [padV]

• HEIR
  

  1. The most current general and neutral word referring to an heir is sì 嗣.

  2. Dí 嫡 / 適 (ant. shù 庶 "offspring by a woman other than one's main wife") emphasises the legitimacy of the succession.

  3. Hòu 後, zhòu 冑, and yìn 胤 are vague and include all offspring.

  4. Tài zǐ 太子 refers specifically to the formally established and declared heir apparent to a king or an emperor.

  5. Shì zǐ 世子 refers to the formally established and declared heir apparent of a duke, king or emperor.

• CONFORM
  

  1. Perhaps the most general and the most current word describing conformity to a norm is shùn 順 (ant. nì 逆 "go against").

  2. Yóu 由 refers to conformity construed as a matter of taking something as one's starting point or point of orientation.

  3. Dào 道 refers to conformity construed as a matter of taking one's model to define the way of doing things for one.

  4. Yǐ 以 refers to conformity construed as a matter of availing oneself of something as an instrument or guideline.

  5. Yīn 因 refers to conformity construed as a matter of adapting to pre-existing models or rules.

  6. Yuán 緣 refers to conformity construed as a matter of following something attentively in all details as a guideline.

  7. Shǒu 守 refers to conformity construed as a matter of guarding a precedent or a tradition.

  8. Zhōu 周 and hé 合 (all ant. fǎn 反 "go against the model") refer to complete all-round conformity construed as overall identification with a model.

  9. Chèn 稱 refers to conformity construed as a matter of balancing one's actions against a standard.

  10. Yìng 應 and

  shì 適 refer to conformity construed as a matter of responding adequately to given facts.

  12. Cóng 從 and suí 隨 refer to conformity construed as a matter of following a lead.

  12. Tīng 聽 refers specifically to a superior acting in conformity with his inferior's suggestions.

Word relations
• Ant: (HEIR)庶/ORDINARY Shù 庶 (ant. zhēn 珍 "extraordinarily precious") refers to kinds of persons that there are very many of. 1 Attribution
• Ant: (LIKE)莫/FORBID1 Attribution
• Contrast: (RESTRAIN)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
• Assoc: (CONFORM)和/HARMONY The general word for bringing something into a state where it is well in tune or keeping in tune with something is hé 和.
• Assoc: (COINCIDENCE)會/COINCIDENCE Huì 會 is an historian's technical term for coincidence which became current in Han times, and the word is adsentential. 1 Attribution