TLS - 漢學文典

Taxonomy of meanings for 端:　　

端 duān (OC: toon MC: tʷɑn) 多官切平廣韻：【正也直也緒也等也亦姓出姓苑又漢複姓孔子弟子端木賜也多官切十一】
- beginnning>
  BEGIN
  - nabbeginning; first symptom
  - physical>
    TIP
    - ntip (of an arrow etc); abstractly: end or ends of something
    - npost-Ntip of NCH
    - abstract>
      LIMIT
      
      nlimit
      - philosophial> BASIS
        
        nabmetaphysicalpsychological basis (see also FEELING); basic elements; basic point made; basic orientation; point of view, approach; basic motives
        
        nadVoriginally, fundamentally
        
        rhetorical> TOPIC
        
        vtoNchangeCH
        
        metaphysical> OMEN
        
        basically and not superficially> INTENSELY
        
        vadVintensely; loudlyCH
        
        psychological> FEELING
        
        nabpsychbasic impulse, basic motivation
        
        basic question> PROBLEM
        
        nabconceptsubject matter, issue????
        
        basic approach> METHOD
        
        nabapproach, basic method (see BASIS); bearings
        
        basic aspect> PRINCIPLE
        
        feature> STRAIGHT
        
        nadNelevated style: straight; basic and correct
        
        nadVelevated style: in a principled way
        
        vadVstraight up, upright, in a upright position
        
        viconcretebe upright
        
        vifigurativebe straight; basic and correct; be principled
        
        vtoNcausative.concretecause to be properly straight
        
        abstract> JUSTICE
        
        generalised> GOOD
        
        nabdispositionbasic goodnessCH
        
        abstract> CORRECT
        
        exocentric:garment> COURT DRESS
        
        nofficial dress
        
        typical action> WEAR
        
        vtoNwear as official dress
- LENGTH MEASURES
  - ncpost-V{NUM}.post-Nclassifier1.8 zhang of cloth
=喘>
BREATHE
- vi= 喘; pant, breathe heavily; (XUN allegedly: breathe slightly)LZ

Additional information about 端

說文解字: 【端】，直也。从立、耑聲。【多官切】

Criteria

METHOD

1. The most general word for method or technique is shù 術, and the professional technique here referred is typically publicly accessible. 2. Fāng 方 refers to a professional and often esoteric and/or recondite skill or trick. 3. Fǎ 法 is a regular rule-governed procedure governing the proper exercise of a skill. 4. Dào 道 is a way of being as well as a way of doing things, and this Way may be either exoteric or esoteric. This is one of those terms have neutral descriptive uses versus abstract idealised uses. The list of such concepts is long: 王"king/true king =王者", 君子"gentleman/true gentleman"，道"behaviour/ideal behaviour"，禮 "custom/ideal ritual"，德“feature/ideal feature,virtue". 5. Duān 端 refers to a basic method or the important features of a method. 學有次第而後大成 "When study has method, only then will it greatly succeed." ( 宋. 歐陽修 )
FEELING

1. The current general word for emotional states and feelings as well as attitudes is xīn 心.

2. Qíng 情 refers specifically to one's real inner state, and one's basic essential feelings, one's essential emotional repertoire, also: one's instincts as opposed to one's aspirations mediated by reflection. [NB: We have no "love is a 情 " in classical Chinese, and neither do we have anything like "love is a 心 ".]

3. Huái 懷 refers to a current emotional state or intensely felt attitude of any kind.

4. Duān 端 is a philosophical term referring to a specific basic moral and emotional sensibility or instinct.

See also FEEL
STRAIGHT

1. The current general word for something concrete or abstract being straight in any abstract or concrete way is zhí 直 (ant. wān 彎 "bent")

2. Zhèng 正 (ant. qǔ 曲 "bent") refers to straightness as the desirable state of something.

3. Duān 端 (ant. xié 斜 "slanted") and zhēn 貞 (ant. xié 邪 "morally warped") refer to straightness and non-crookedness, often as a property of abstract things.

4. Gěng 鯁 (ant. qū 屈 "bent") is a rare word referring to straightness in speech or straightness in small objects.
TIP

1. The general term for the tip of any branch or twig is 末. This word is commonly used in transferred meanings.

2. Miǎo 杪 refers to the end of any branches in a tree, and the word never has any transferred meaning.

3. Biāo 標 refers to the tips of branches at the top of a tree.

4. Duān 端 can be used to refer to the end of anything including a branch or twig, but it is abstract in basic meaning.

NB: 2. Shāo 梢 is a Tang dynasty colloquial term referring to the top of twigs or very small twigs.
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>
BASIS

[ABSTRACT/CONCRETE]

[[COMMON/RARE]]

[DYNAMIC/STATIC]

[GENERAL/SPECIFIC]

1. The basic word is běn 本 "the trunk, the main part" (ant. mò 末 "marginal part") and this word refers to the crucial constituent of something in any sense.

[GENERAL], [STATIC]; [[COMMON]]

2. Duān 端 "beginning" (ant. mò 末 "marginal part") is current in the meaning "initial crucial element, initiating fundamental property", and this is a very philosophial subtle word which conceives of what is crucial as dynamically affecting the rest.

[ABSTRACT], [DYNAMIC]

3. Gēn 根 "the root from which things spring" (ant. miǎo 杪 "small twig") is often used together with běn 本, but can also by itself be used in metaphorical senses, but the word is much rarer than běn 本 in this meaning.

[STATIC]

4. Jī 基 is sometimes used in a literal sense of "foundation on which something rests", but the word is common in figurative senses as in "the solid foundations of the state".

[CONCRETE], [STATIC]

5. Zōng 宗 is ethereal and always abstract, sometimes even purely semantic in meaning.

[ABSTRACT], [STATIC]; [[RARE]]

6. Yīn 因 (ant. guǒ 果 "result") is causal in meaning and emphasises the dynamic causal link between the yīn 因 and whatever is based on it.

[GENERAL], [DYNAMIC]
WICKED

1. The most current and general word for wickedness is probably è 惡 (ant. shàn 善 "good"), but it must be noted that in early texts the word is more current in the meaning of physical ugliness.

2. Xié 邪 (ant. zhèng 正 "straight and in no way wicked") typically involves nuances of sinister evil influences in addition to plain human depravity.

3. Suì 祟 (ant. xiáng 祥 "of the good innocuous kind") refers to sinister supernatural wicked forces operating in the human world.

4. Yāo 妖 (ant. jí 吉 "of a generally auspicious nature") typically implies nuances of seductive or beguiling qualities coexisting with wickedness.

5. Jiān 姦 (ant. liáng 良 "of the good sort, decent") refers to sheer human depravity with no supernatural or sinister overtones.

6. Chǒu 醜 (ant. měi 美 "of commendable moral quality") often refers to something rather like moral ugliness and depravity in early texts, but from Han times onwards the word comes to refer to physical ugliness].

7. Qū 曲 (ant. duān 端 "straight and unwarped") refers to warped crookedness and lack of moral straightness.

8. Wú 污 (ant. jié 潔 "morally pure and spotless") refers to moral defilement or moral impurity.

9. Liè 劣 (ant. ) refers to moral inferiority as opposed to excellence.

10. Pì 僻 (ant. ) refers to

11. Jiāo 姣 refers to wickedness coupled with cunning, scheming and malice.

12. Xiǎn 險 is occasionally used to refer to the type of wickedness that is a danger to the group or the state.

13. Wāi 歪 (ant. zhí 直 "morally straight") refers to wickedness under the image of moral warpedness and and deviation from a straight proper norm.

14. Xiōng 凶 refers to a baneful wickedness that bodes ill for the future.

15. Chǐ 恥 refers to something that is a public disgrace. See SHAME.
PROBLEM

1. It is very difficult to identify a standard classical Chinese keyword that corresponds to the notion of an intellectual problem or issue. The closest one can come is probably duān 端 "topic".

2. Wèn nàn 問難 refers to a problem raised.

3. Wèn 問 may refer not only to the raising of a topic for discussion.

Word relations

Ant: (BEGIN)末/END
Contrast: (BEGIN)兆/OMEN The current general term for a presage is zhào 兆.
Synon: (BEGIN)原 / 源/SOURCE Yuán 源/原 refers to an original source, and this word is rich in metaphysical or abstract connotation. See BEGIN
Synon: (STRAIGHT)直/STRAIGHT The current general word for something concrete or abstract being straight in any abstract or concrete way is zhí 直 (ant. wān 彎 "bent")
Synon: (GOOD)正/CORRECT The standard word for conformity with an established standard of behavioural or physical allignment zhèng 正(ant. xié 邪).