| Change log entry 71597 | |
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| Processed by: | richwarm (2021-02-19 05:50:50 GMT) |
| Comment: |
<< review queue entry 65266 - submitted by 'sl89' >> * 立德 isn't usually used without reference to 三不朽, but 立言 and 立功 are, having acquired more general meanings (theory, "render meritorious service"). * I have submitted 立功 some time ago (not yet processed), having read it without relation to the other two and not knowing its history. I would update the definition to reference 三不朽. ※ 三不朽 【Wenlin】 n. 〈wr.〉 the three imperishables (one's virtue, achievements, and teachings) 【LAC】 语本《左传‧襄公二十四年》：「大上有立德，其次有立功，其次有立言，虽久不废，此之谓不朽。」指「立德、立功、立言」三件事，可以永留人间，受人怀念和敬仰。 | 古代士大夫多将～作为人生追求的目标。 【MoE】 语本《左传．襄公二十四年》：「太上有立德，其次有立功，其次有立言，虽久不废，此之谓不朽。」指立德、立言、立功三件可以永远受人怀念和敬仰的事。 | 宋．杨万里〈跋写真刘敏叔八君子图〉诗：「古人三不朽，诸老一一中。」 【Wikipedia】 三不朽，即立德、立功、立言，是中国人文思想领域的一个价值命题，对于中国人的思想和人生追求有着重要的影响。 https://zh.wikipedia.org/wiki/%E4%B8%89%E4%B8%8D%E6%9C%BD ※ 立德 【Wenlin】 v.o. achieve virtue 【LAC】 树立德业。 | ～先于立言 | ～为人生根本。 2. 做合乎道德的事；树立道德形象。 | ～守信 | 还是先从～做起。 【MoE】 树立德业。 | 《左传．襄公二十四年》：「太上有立德，其次有立功，其次有立言。」 | 《文选．何晏．景福殿赋》：「故将立德，必先近仁。」 【规范】 动 树立道德楷模 | 立德守信 | 修身立德。 ※ 立言 【Wenlin】 v.o. ① write to express one's ideas ② achieve glory/immortality from one's writing 【Pleco】 VERB LITERARY expound one's ideas in writing; achieve glory by writing 【LAC】 建立传世的精要言论；着书立说。 | 立德先于～ | ～有信，立身有行 | 为时代～。 【MoE】 树立精辟可传的言论、学说。 | 《左传．襄公二十四年》：「太上有立德，其次有立功，其次有立言，虽久不废。」 | 《儒林外史．第一八回》：「文章是代圣贤立言，有的一定的规矩。」 【规范】 1 动 <文> 著书立说 | 立德立功立言。 2 动 立论 | 立言应实事求是, 力求公允。 关于司马迁的学术倾向，史家常习惯于把它归为历史上子学中的某一家如道家或儒家，而忽略了司马迁多次说过的欲“成一家之言”这一重要的立言宗旨。 Many Scholars have reduced Sima Qian′s academic orientation simply to Taoism or Confucianism, for they seemed to have neglected Sima Qian′s claim to establish his own school of thought. 作为诸侯王的刘安，受这时代风气的召唤，以饱学之才华著书立言，企图建立他为汉廷构筑的理想国。 Liu An as a vassal king, influenced by the social ethos, wrote books to demonstrate his theory. He attempted to set up a utopia that he dreamed or for Han dynasty. 大部分时间中，他只是述事不立言，谈论而不写作。 Most of the time he states rather than conveys, and gossips rather than writes. 他的文字著作洋洋灑灑地長長一大落，從接觸抽象畫之初，1965年他就在《文星》雜誌發表〈談抽象藝術〉一文，那是國內第一次真正正確談論何謂抽象藝術的文章。之後陸續在《東方》、《雄獅》各期刊中引薦西方藝術介紹給國內讀者。他也將自己的原住民收藏化為文字，在《聯合報》、《自立晚報》專欄發表。他更出書立言，將一甲子的思想記錄下來，完成《陳正雄畫語錄》，一字一句寫下藝術家的所思所言，讓人理解何為藝術，何為抽象藝術。 In 1965 he wrote “On Abstract Art,” in Wen Hsing Magazine. It was the first real examination of abstract art published in Taiwan. Subsequently he published a series of articles in other magazines, including Oriental Magazine and Young Lion Monthly, introducing Western art to local readers. He introduced his collection of Aboriginal art through columns published in the United Daily News and the Independence Evening Post. He has also published his ideas on art in book form, in The Sayings of Chen Cheng-hsiung on Art. https://www.taiwan-panorama.com/Articles/Details?Guid=ebcfdce4-ba27-42c7-a1ee-5ca1509cc3fe&CatId=2 但一面要做，一面又往回想，这足见我不是一个“立言”⑵的人，因为从来不朽之笔，须传不朽之人，于是人以文传，文以人传——究竟谁靠谁传，渐渐的不甚了然起来，而终于归接到传阿Ｑ，仿佛思想里有鬼似的。 > but whenever it's come right down to it, I've always had second thoughts. Goes to show I'm not the kind of writer who Forgeth words of immortalitie / For generations yet to be. Besides, if you're going to get your words to last all that long, they've got to be about someone worth remembering all that long in the first place. Then the man gets remembered because of the words, and the words because of the man.And then after a while people gradually lose track of which one's remembered because of which. Knowing all of this, why did I finally settle on the likes of Ah Q for a biography? Guess the devil made me do it. (Lyell) > But while wanting to write I was in some trepidation too, which goes to show that I am not one of those who achieve glory by writing; for an immortal pen has always been required to record the deeds of an immortal man, the man becoming known to posterity through the writing and the writing known to posterity through the man — until finally it is not clear who is making whom known. But in the end, as though possessed by some fiend, I always came back to the idea of writing the story of Ah Q (Yangs) > but time and again have quailed before the difficulty of the task - evidence enough that I am no seeker after literary fame. A biographer hungry for glory must find his own genius mirrored by the genius of his subject, both clinging to each other in the quest for immortality, until no one is sure whether the brilliance of the man is celebrated because of the brilliance of the biography, or vice versa. Contrast my own humble fixation - like that of a man possessed - on recording the life of Ah-Q. (Lovell) 鲁迅《阿Q正传》 ---------------------------------- Editor: 1) I'm not clear on why you included "argument; theory" in the definition of 立言. Let me know if I've missed something. 2) distinguish oneself from one's writing ➝ distinguish oneself through one's writing |
| Diff: |
+ 三不朽 三不朽 [san1 bu4 xiu3] /the three imperishables, three ways to distinguish oneself that aren't forgotten by history: through one's virtue 立德[li4 de2], one's service 立功[li4 gong1] and one's writings 立言[li4 yan2] (from the Zuo Zhuan 左傳|左传[Zuo3 Zhuan4])/ + 立德 立德 [li4 de2] /to distinguish oneself through virtue (one the three imperishables 三不朽[san1 bu4 xiu3])/ # 立言 立言 [li4 yan2] /to distinguish oneself from one's writing (one the three imperishables 三不朽[san1 bu4 xiu3])/argument/theory/to expound one's theory/ + 立言 立言 [li4 yan2] /to distinguish oneself through one's writing (one the three imperishables 三不朽[san1 bu4 xiu3])/to expound one's theory/ # # Extra: - 立功 立功 [li4 gong1] /to render meritorious service/to make worthy contributions/to distinguish oneself/ + 立功 立功 [li4 gong1] /to render meritorious service (one the three imperishables 三不朽[san1 bu4 xiu3])/to make worthy contributions/to distinguish oneself/ |