风教
Moral Cultivation
原义为教育感化，后侧重指风俗教化，即文学艺术作品对改变世情民风所起的教育感化作用。源于《毛诗序》，是儒家关于艺术功能论的重要范畴之一。“风教”强调诗歌、音乐对于人的思想感情的教育引导作用，认为统治者能够用诗歌、音乐为工具，自上而下地传达某种理念、教育感化民众，收到移风易俗的功效。“风教”观念影响深远，从先秦时代的诗歌、音乐到近代的文学艺术作品，大多遵循这一思想，是儒家伦理教育观念的具体体现，也是文学家、艺术家社会责任感的体现。但如果艺术作品过于强调风教，会造成理念先行、理念大过形象，损害艺术作品的审美价值。最好的方式是寓教于乐，让文艺作品在潜移默化中影响人心。
Originally, this term meant to educate and influence people. Later, it came to refer to the function of shaping customary social practices, namely, the educational role of literary and artistic works in changing social behaviors and popular culture. Originating from “Preface to Mao’s Version of The Book of Songs,” the term is one of the important concepts of the Confucian school on the function of the arts. It believes that poetry and music have a role to play in shaping people’s mind, reflecting the notion that rulers can educate and influence the general public by imparting a particular ideology in a top-down fashion, thereby achieving the desired effect of cultivating the general culture. The influence of this concept is far-reaching； it has impacted much of artistic creation in China, all the way from the poetry and music of the pre-Qin period to literary and artistic works in the modern times. It not only reflects the Confucian view on moral education, but also imparts a sense of social responsibility on writers and artists. However, if an artistic work overemphasizes moral cultivation, it runs the risk of placing ideology before artistic form, thus compromising its aesthetic value. The right way is to embed teaching in entertainment and let a literary or artistic work exert its influence on social mentality in a subtle and imperceptible way.
引例 CITATIONS
《关雎》……风之始也，所以风天下而正夫妇也。故用之乡人焉，用之邦国焉。风，风也，教也，风以动之，教以化之。 （《诗大序》） （《关雎》……是《诗经》十五国风的开始，也是讽喻教化的开始，它的功用就是教育感化民众、端正夫妇的行为。风教既可应用于乡间百姓，也可应用于国家层面。风，就是讽谏，就是教育，以讽谏打动人，以教育感化人。）
“Guan Ju,” the first ballad in a collection from the fifteen states in The Book of Songs, marks the starting point where moral education was conscientiously pursued by way of allegory. Its purpose was to educate and influence the general public and ensure the proper behavior between spouses. Moral cultivation can be conducted both at the individual and national levels. It is a concept derived from remonstration, as indicated by the first Chinese character of the term feng, which means to persuade and influence people by way of remonstration. (Preface to Mao’s Version of The Book of Songs)
尝谓有能观渊明之文，驰竞之情遣，鄙吝之意祛，贪夫可以廉，懦夫可以立。岂止仁义可蹈，抑乃爵禄可辞。……此亦有助于风教也。 （萧统《〈陶渊明集〉序》） （我曾经说过，凡是能读懂陶渊明文章的人，就会抛开争名逐利的想法，去除贪鄙吝啬的念头，贪婪的人可以廉洁，懦弱的人可以自立。不只是能够实践仁义，还能辞却一切官爵俸禄。……这就是有助于风俗教化。）
I once said that those who truly understand the writings of Tao Yuanming would be able to resist the temptations of personal fame and gains, and overcome greedy or stingy inclinations. With such understanding, a corrupted person would seek to attain integ (Xiao Tong: Preface to Collection of Tao Yuanming’s Works)
Moral Cultivation
原义为教育感化，后侧重指风俗教化，即文学艺术作品对改变世情民风所起的教育感化作用。源于《毛诗序》，是儒家关于艺术功能论的重要范畴之一。“风教”强调诗歌、音乐对于人的思想感情的教育引导作用，认为统治者能够用诗歌、音乐为工具，自上而下地传达某种理念、教育感化民众，收到移风易俗的功效。“风教”观念影响深远，从先秦时代的诗歌、音乐到近代的文学艺术作品，大多遵循这一思想，是儒家伦理教育观念的具体体现，也是文学家、艺术家社会责任感的体现。但如果艺术作品过于强调风教，会造成理念先行、理念大过形象，损害艺术作品的审美价值。最好的方式是寓教于乐，让文艺作品在潜移默化中影响人心。
Originally, this term meant to educate and influence people. Later, it came to refer to the function of shaping customary social practices, namely, the educational role of literary and artistic works in changing social behaviors and popular culture. Originating from “Preface to Mao’s Version of The Book of Songs,” the term is one of the important concepts of the Confucian school on the function of the arts. It believes that poetry and music have a role to play in shaping people’s mind, reflecting the notion that rulers can educate and influence the general public by imparting a particular ideology in a top-down fashion, thereby achieving the desired effect of cultivating the general culture. The influence of this concept is far-reaching； it has impacted much of artistic creation in China, all the way from the poetry and music of the pre-Qin period to literary and artistic works in the modern times. It not only reflects the Confucian view on moral education, but also imparts a sense of social responsibility on writers and artists. However, if an artistic work overemphasizes moral cultivation, it runs the risk of placing ideology before artistic form, thus compromising its aesthetic value. The right way is to embed teaching in entertainment and let a literary or artistic work exert its influence on social mentality in a subtle and imperceptible way.
引例 CITATIONS
《关雎》……风之始也，所以风天下而正夫妇也。故用之乡人焉，用之邦国焉。风，风也，教也，风以动之，教以化之。 （《诗大序》） （《关雎》……是《诗经》十五国风的开始，也是讽喻教化的开始，它的功用就是教育感化民众、端正夫妇的行为。风教既可应用于乡间百姓，也可应用于国家层面。风，就是讽谏，就是教育，以讽谏打动人，以教育感化人。）
“Guan Ju,” the first ballad in a collection from the fifteen states in The Book of Songs, marks the starting point where moral education was conscientiously pursued by way of allegory. Its purpose was to educate and influence the general public and ensure the proper behavior between spouses. Moral cultivation can be conducted both at the individual and national levels. It is a concept derived from remonstration, as indicated by the first Chinese character of the term feng, which means to persuade and influence people by way of remonstration. (Preface to Mao’s Version of The Book of Songs)
尝谓有能观渊明之文，驰竞之情遣，鄙吝之意祛，贪夫可以廉，懦夫可以立。岂止仁义可蹈，抑乃爵禄可辞。……此亦有助于风教也。 （萧统《〈陶渊明集〉序》） （我曾经说过，凡是能读懂陶渊明文章的人，就会抛开争名逐利的想法，去除贪鄙吝啬的念头，贪婪的人可以廉洁，懦弱的人可以自立。不只是能够实践仁义，还能辞却一切官爵俸禄。……这就是有助于风俗教化。）
I once said that those who truly understand the writings of Tao Yuanming would be able to resist the temptations of personal fame and gains, and overcome greedy or stingy inclinations. With such understanding, a corrupted person would seek to attain integ (Xiao Tong: Preface to Collection of Tao Yuanming’s Works)