文武ぶんぶ

文ぶん和わ武たけ的てき概念がいねん是ぜ中国ちゅうごく哲学てつがく和わ政治せいじ文化ぶんか中ちゅう的てき重要じゅうよう组成部分ぶぶん，描述了りょう朝廷ちょうてい中ちゅう民事みんじ和わ军事领域的てき对立和わ互补。文武ぶんぶ之の别涉及到了りょう刑事けいじ处罚、行政ぎょうせい控ひかえ制せい、社会しゃかい秩序ちつじょ的てき创造和わ再生さいせい产、教育きょういく和わ道德どうとく改造かいぞう等とう方面ほうめん的てき讨论^[1]。

该概念がいねん最早もはや形成けいせい于春秋しゅんじゅう和わ战国时期，并在公こう元もと前まえ三世纪至二世纪期间逐渐完善。然しか而由于西方かた学者がくしゃ对儒学じゅがく在ざい先さき秦しん和かず早期そうき秦しん汉当中ちゅう重要じゅうよう性せい认识的てき不ふ准じゅん确，以及将はた儒学じゅがく的てき本ほん质看作さく是ぜ和平わへい主ぬし义的てき误解，前者ぜんしゃ直ちょく到いた最近さいきん才ざい受到西方せいほう学者がくしゃ的てき过多讨论^[2]。约翰·费尔班はん克かつ的てき观点为第二点提供了一个例子：“儒家じゅか不ふ尊重そんちょう战争……诉诸战争（“武たけ”）就等于承认追求ついきゅう“文ぶん”（文明ぶんめい或ある文化ぶんか）的てき过程破やぶ产了。因よし此，这应该是最さい后きさき的てき手段しゅだん……这就是ぜ中国ちゅうごく传统的てき和平わへい主ぬし义倾向むこう……通つう过文扩张……是ぜ自然しぜん而正确的；而吴国こく的てき扩张、暴力ぼうりょく和わ征服せいふく是ぜ绝不可ふか宽恕的てき。”^[3]

历史

已やめ隱かくれ藏ぞう部分ぶぶん未み翻譯ほんやく内容ないよう，歡迎かんげい參與さんよ翻譯ほんやく。

Attested in Shang dynasty oracle bones, the earliest uses were in the posthumous epithets of certain Shang ancestors, the first recorded – conveniently, for both – being Wen Wu Ding.^[4] The most common use case of wen in the epigraphic record is in appellations to dead ancestors, where it shared semantic space of general positive eulogy with precisely the words huáng (（中ちゅう文ぶん）) and liè (（中ちゅう文ぶん）). Any bases for why one was selected over another are not apparent.^[5]

The posthumous names of the Zhou dynasty (1046–256 BCE) founders, King Wen and King Wu, represent the two terms as standing in the "father-and-son" relationship.^[6] Wen and Wu became the most popular posthumous names of regional lords during the Zhou dynasty, but Wen in particular saw no usage until nearly the end of the Western Zhou, when central power was significantly weakened, suggesting the possibility of royal exclusivity akin to a ritual trademark.^[7]

The first archaeologically attested use of wen and wu as common terms outside of posthumous epithets or as synecdoche for the Zhou founders dates to the Spring and Autumn period, where a ruler of the state of Qin used them to describe some of his positive qualities while asserting his assidiousness in acting as a responsible lineage head.^[8] In the transmitted literature, the terms occur at the earliest strata of the earliest texts, the Shijing and the Shangshu, but the precise meaning of wen in particular is indeterminate from context.^[9]

Shuoyuan, compiled by Liu Xiang (77–6 BCE, Han dynasty), gives a classical example of the terms' balancing against each other:

King Cheng enfeoffed Bo Qin [the Duke of Zhou's son] as the Duke of Lu. Summoning him, he addressed him, saying: "Do you know the Way of acting as the ruler over the people? ... Should you possess wen but lack wu, you will have no means to awe those below. Should you possess wu but lack wen, the people will fear you but not draw close. If wen and wu are implemented together, then your awe-inspiring virtue will be achieved."^[10]

参まいり见

参考さんこう文献ぶんけん

^ McNeal (2012)，第だい8頁ぺーじ.
^ McNeal (2012)，第だい1-6頁ぺーじ.
^ Yuan-kang Wang, Harmony and war: Confucian culture and Chinese power politics. Columbia University Press, 2011:14. Quote from John K. Fairbank, "Varieties of the Chinese Military Experience," in Chinese Ways in Warfare, ed. Frank A. Kierman Jr. and John K. Fairbank (Cambridge, Mass.: Harvard University Press, 1974), 7–9.
^ Falkenhausen (1996)，第だい11頁ぺーじ.
^ Falkenhausen (1996)，第だい6–7頁ぺーじ.
^ McNeal (2012)，第だい13-14頁ぺーじ.
^ Falkenhausen (1996)，第だい8, 15頁ぺーじ.
^ Falkenhausen (1996)，第だい5頁ぺーじ.
^ Falkenhausen (1996)，第だい2, 19頁ぺーじ.
^ McNeal 2012，第だい15頁ぺーじ, translating from Jundao chapter of the Shuoyuan. The source translates wen and wu respectively as "the civil" and "the martial". The words are returned to original here to clarify the interaction of the terms without overloading them with additional meaning.

书目

Falkenhausen, Lothar von. The Concept of Wen in the Ancient Chinese Ancestral Cult. Chinese Literature: Essays, Articles, Reviews (CLEAR). 1996, 18: 1–22. JSTOR 495623. doi:10.2307/495623.
McNeal, Robin. Conquer and Govern: Early Chinese Military Texts from the Yi Zhou shu. Honolulu: University of Hawai'i Press. 2012.

拓つぶせ展てん阅读

Kern, Martin. Ritual, Text, and the Formation of the Canon: Historical Transitions of "Wen" in Early China. T'oung Pao (Leiden: Brill). 2001, 87 (1/3): 43–91. JSTOR 4528866.

这是一いち篇へん中国ちゅうごく哲学てつがく相あい关的小しょう作品さくひん。您可以通过编辑或ある修おさむ订扩充其内容ないよう。

[FOOTNOTEMcNeal20128-1] McNeal (2012)，第だい8頁ぺーじ.

[FOOTNOTEMcNeal20121-6-2] McNeal (2012)，第だい1-6頁ぺーじ.

[3] Yuan-kang Wang, Harmony and war: Confucian culture and Chinese power politics. Columbia University Press, 2011:14. Quote from John K. Fairbank, "Varieties of the Chinese Military Experience," in Chinese Ways in Warfare, ed. Frank A. Kierman Jr. and John K. Fairbank (Cambridge, Mass.: Harvard University Press, 1974), 7–9.

[FOOTNOTEFalkenhausen199611-4] Falkenhausen (1996)，第だい11頁ぺーじ.

[FOOTNOTEFalkenhausen19966–7-5] Falkenhausen (1996)，第だい6–7頁ぺーじ.

[FOOTNOTEMcNeal201213-14-6] McNeal (2012)，第だい13-14頁ぺーじ.

[FOOTNOTEFalkenhausen19968,_15-7] Falkenhausen (1996)，第だい8, 15頁ぺーじ.

[FOOTNOTEFalkenhausen19965-8] Falkenhausen (1996)，第だい5頁ぺーじ.

[FOOTNOTEFalkenhausen19962,_19-9] Falkenhausen (1996)，第だい2, 19頁ぺーじ.

[10] McNeal 2012，第だい15頁ぺーじ, translating from Jundao chapter of the Shuoyuan. The source translates wen and wu respectively as "the civil" and "the martial". The words are returned to original here to clarify the interaction of the terms without overloading them with additional meaning.

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