{199} ENGLISH-CHINESE GLOSSARY

ENGLISH	PINYIN	CHARACTER	USAGE
benevolence	rén		The virtue that consists in having, and acting on, compassion for others; for Confucians it should extend to everyone but be strongest for close family members (1A7.4–12, 2A3, 2A4, 2A6 2A7, 3A3, 4A1–4, 4A9, 4A10, 4A27, 4B19, 4B28, 5A3, 6A4, 6A6, 6A8, 6A11, 6A18, 6B6, 7A4, 7A14–15, 7A21, 7A33, 7A45–46, 7B1, 7B3, 7B13, 7B16, 7B24, 7B31, etc.). Cf. “humaneness.”
Central States	Zhōng Guó		The civilized states at the center of the world, as opposed to the barbarian states that surround them (3A4.12, etc.). (This later came to refer to one unified state, the “Middle Kingdom,” i.e., China.)
discretion	quán		Literally meaning to weigh on a balance scale, this refers to the use of judgment to identify exceptions to general rules (4A17, 7A26).
examine	fn		Literally meaning to turn back, this is also used to refer to the act of evaluating oneself or being introspective (see especially 4A4, 4B28; also 1A7.9, 2A2.7).
{200} extend	jí, tuī, dá		To come to recognize and feel appropriately about cases that are relevantly similar to those in which one already has appropriate ethical reactions (1A7.12, 7A15, 7B1, 7B31). Mengzi acknowledges that it is possible to go too far in this process (2A9.1). Cf. “fill out.”
fate	mìng		What “Heaven” decrees will happen in the course of history (5A6.2, 7A2, 7A3, 7B24, etc.). Cf. “Mandate.”
feeling	xīn		Literally meaning heart, this comes to refer (by synecdoche) to emotions, desires, or attitudes of the “heart.” (2A6 illustrates how the senses of “heart” and “feeling” are related.)
fill out	kuò, chōng		To come to recognize and feel appropriately about cases that are relevantly similar to those in which one already has appropriate ethical reactions (2A6.7, 7B31). Mengzi acknowledges that it is possible to go too far in this process (3B10.6, 5B4.5). Cf. “extend.”
gentleman	jūnz		Literally “son of a ruler,” this was originally a term identifying a social class, but for Confucians it came to refer particularly to a virtuous person, regardless of {201} social class (2B9.4, 3A2.4, 4B14, 4B28, etc.). Cf. “great person” and “noble.”
genuine	liáng		What is authentic, innate, or ingenuous, as opposed to fake, acquired, or artificial (4A15, 6A8, 6A17, 7A15). (This word can also mean “good”; many translators and commentators think it consistently has this sense for Mengzi.)
Genuine	Chéng		The condition of fully realizing one’s ethical potential (4A12, 7A4).
great person, great people	dà rén		Originally a term referring to those of higher social class, this came to refer to those with virtue, regardless of class (see especially 6A15? also 3A4.6, 4A20, 4B6, 4B11, 4B12, 6A14, 7A19, 7A33). Compare “gentleman” and “noble.” Contrast “petty person.”
heart	xīn		Literally referring to the physical organ, this also refers to the faculty of thought and emotion, which has “feelings” (like compassion or disdain) and “reflects.” (Hence, some translators render it “mind” or “heart-mind”) (1A7.9, 2A2.1–17, 2A6, 3A4.6, 6A6, 6A7, 6A8, 6A15, 7A1, 7B31, etc.). Cf. “feeling.”
{202} Heaven	Tiān		A semipersonal higher power, responsible for “the Way” and “fate” (1B3, 1B16.3, 2B1.1–2, 2B13, 4A7.1, 5A4.1, 5A5, 5A6.2, 6A7.1, 6A16, 7A1, 7B24, etc.). Cf. “Mandate of Heaven,” “Son of Heaven,” and “world.”
Hegemon	Bà		A ruler who dominates the other states through military power and skillful strategy (see especially 2A3; also 3B1.1, 6B7, 7A13, 7A30, etc.). Contrast “King.”
human roles	rén lún		The roles that relate humans to one another, especially father and son, ruler and minister, elder and younger, husband and wife, friend and friend (see 3A4.8 and also 3A3.10, 4A2.1, 4B19, 6B10.5).
humaneness	rén		For Kongzi, this refers to the summation of human virtue. (Arthur Waley and Edward Slingerland render it “Goodness” in their translations of the Analects.) For Mengzi, the term normally means “benevolence,” but it sometimes has overtones of this broader meaning (e.g., 7B16).
inherent (traits)	qíng		What something is like in itself, as opposed to its reputation or appearance (3A4.18, 4B18, 6A6.5, 6A8.2).
{203} instruct	jiào		To ethically educate someone: “To cultivate the Way is what is meant by ‘instruction’” (Mean 1) (see especially 3A3.10, 4A18, 6B16; also 1A3.4, 2B2.9, 3A4.8, 3A4.10).
King	Wáng		In this translation, when capitalized, it refers to someone who has a legitimate right to the title because he rules through Virtue rather than force (2A3, 7A13). In lowercase, it refers to someone who has usurped the title.
learn	xué		The emphasis of this term for Menzgi is on acquiring ethical understanding, not just studying to obtain abstract knowledge (6A11.4, 6A20, 7A15).
Lord on High	Shàngdì		A higher power, functionally equivalent to “Heaven” for Mengzi (1B3.7, 4A7.5, etc.).
Mandate	Mìng		The decree of “Heaven” by which someone obtains a legitimate right to be “King” (3A3.12, 5A5). Cf. “fate.”
Mandate of Heaven	Tiān mìng		The decree by which someone obtains a legitimate right to be “King” (4A7.5). Cf. “Heaven.”
Master	-z		A respectful title for someone with disciples. Cf. “sir.”
{204} nature	xìng		For Mengzi, this comprises the traits that something will develop if allowed to mature in a healthy environment (3A1, 4B26, 6A1–8, 6B15, 7A1, 7A21, 7A30, 7A38, 7B24, 7B33).
noble	shì		This is originally a class term, referring to those above the common people who occupy or are eligible for government office. But for Confucians this came to connote someone who is ethically worthy (1A7.20, 7A33, etc.). Cf. “great person” and “gentleman.”
order, well-ordered, orderliness	l		For Mengzi, this refers to any aesthetically and ethically pleasing order, including articulate speech (7B19), musical harmony (5B1.6), or social order (6A7.8). Cf. “Pattern”
Pattern	L		For Zhu Xi, this is the underlying structure of the universe, fully present in everything that exists. Every entity is a composite of the Pattern and qi. Cf. “order.”
petty person, petty people	xio rén		Originally a term referring to those of lower social class, this came to refer to those of limited virtue, regardless of class (see especially 6A15; also 3A2.4, 3A4.6, 6A14, 6B3). Contrast “great person.”
{205} propriety	l		The virtue manifested in expressing deference or respect via rituals (2A6, 2A7.3, 4A4, 4A10, 4A27, 4B6, 4B28, 6A6, 7A21, 7A43, 7B12, 7B24). Cf. “ritual.”
qi	qì		For Mengzi, a fluid found in the atmosphere and the human body, connected with the kind and intensity of one’s emotions (2A2.8–16, 6A8.2, 7A36). For Zhu Xi, this is the fundamental “stuff” out of which all entities condense: every entity is a composite of qi and the “Pattern.”
reflect	sī		To engage in the cognitive and mental process by which one “extends” one’s innate ethical reactions (see especially 6A6.7 and its commentary; also 4A1.5, 4A12.2, 4B20.5, 6A15, 6A17). Cf. “examine.”
righteousness	yì		Integrity; the virtue that consists in avoiding what is shameful or dishonorable, even when one could acquire wealth or social prestige by doing so (2A2.14–15, 2A6, 3A4.8, 3B10, 4A27, 4B6, 4B11, 4B19, 5B4, 5B7, 6A1, 6A4–8, 6A10, 7A9, 7A15, 7A33, 7B24, 7B31, etc.)
{206} ritual	l		Activities including funerals, musical performances, traditional dances, and matters of etiquette. They are typically social expressions of one’s respect for others (see 2B2, 3A2, 3B7, 4A17, 4A27, 4B3, 4B27, 5A2.1, 5B4, 5B6, 5B7, 6B1, 6B14, 7A8, 7A43, 7B33, etc.). Cf. “propriety.”
role	wèi		A social position or function (6A5.4). Contrast “human roles.”
sir, you sir	z		A respectful second-person pronoun (6B8.5, etc.). Cf. “Master.”
Son of Heaven	Tiānz		A ruler with a “Mandate” from “Heaven” to rule the “world”; a legitimate “King” (3A2.2, 3B9.8, 5A3, 5A4, 5B2, 6B8.5, etc.).
sprout	duān, méng, miáo		Literally a germinating plant, this refers to our innate but incipient tendencies toward virtue (2A6, 6A8.1, 6A9.2, 1A6.6, 2A2.16, 7B37.12).
various lords	zhū hòu		All the nobility (including self-proclaimed “kings,” dukes, counts, etc.) who rule the assorted states (6B7, etc.).
{207} Virtue	Dé		The ethical charisma that makes others want to follow one’s leadership without the need for coercion (2A3, 3A2.4, 4A7.1, 5A6, etc.).
Way	Dào		Concretely, this refers to a path or road; by metaphorical extension, it refers to a way of doing something, especially the right Way to live and to organize society (3A1, 4A2.3, 4A7.1, 5B4.6, 7B24, etc.).
will	zhì		This is simply the “heart” when it is focused on a particular aim or goal. We might think of it as one’s intention or resolution. (I use this latter term to translate it in 7B37. See also 2A2.9–10 and 7A33.)
wisdom	zhì		A virtue that consists of understanding the other virtues, being a good judge of the character of others, and skill at means-end deliberation (manifested, for example, in a minister’s skillful advice and guidance of his ruler; see especially 5A9 and also 2A6, 2B9, 4A4, 4A27, 4B26, 5A2, 5B1.6–7, 6A6, 6A9, 7A21).
world	tiān xià		Literally, (all) under Heaven (1B3.6–8, etc.).
worthy	xián		A person virtuous enough to be fit for office (2A4.2, 4A7.1, etc.).