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De (Chinese)
De (/də/; Chinese: 德; pinyin: dé), also written as Te, is a key concept in Chinese philosophy, usually translated "inherent character; inner power; integrity" in Taoism, "moral character; virtue; morality" in Confucianism and other contexts, and "quality; virtue" (guṇa) or "merit; virtuous deeds" (puṇya) in Chinese Buddhism.
Chinese de 德 is an ancient word with complexities across several subfields of linguistics: namely in its semantics, orthography, and etymology.
The Hanyu Da Zidian, provides twenty meanings for de 德, translatable as
This dictionary provides early usage examples, and all of these de meanings occur in Han or pre-Han Chinese classic texts, except for number 17 (de abbreviating Deutschland).
Translating de into English is problematic and controversial. Arthur Waley believed that de was better translated "power" than "virtue", and explained with a "bank of fortune" metaphor.
It is usually translated 'virtue', and this often seems to work quite well; though where the word occurs in early, pre-moralistic texts such a translation is in reality quite false. But if we study the usage of the word carefully we find that de can be bad as well as good. What is a 'bad virtue'? Clearly 'virtue' is not a satisfactory equivalent. Indeed on examining the history of the word we find that it means something much more like the Indian karma, save that the fruits of te are generally manifested here and now; whereas karma is bound up with a theory of transmigration, and its effects are usually not seen in this life, but in a subsequent incarnation. Te is anything that happens to one or that one does of a kind indicating that, as a consequence, one is going to meet with good or bad luck. It means, so to speak, the stock of credit (or the deficit) that at any given moment a man has at the bank of fortune. Such a stock is of course built up partly by the correct carrying out of ritual; but primarily by securing favourable omens; for unless the omens are favourable, no rite can be carried out at all.
Based on the cognate relation between de and zhi "to plant", Waley further noted the early Chinese regarded planting seeds as a de, hence it "means a latent power, a 'virtue' inherent in something."
The linguist Peter A. Boodberg investigated the semantics and etymology of de 德, which he called "perhaps the most significant word, next to tao 道, in ancient Chinese macro- and microcosmology."
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De (Chinese)
De (/də/; Chinese: 德; pinyin: dé), also written as Te, is a key concept in Chinese philosophy, usually translated "inherent character; inner power; integrity" in Taoism, "moral character; virtue; morality" in Confucianism and other contexts, and "quality; virtue" (guṇa) or "merit; virtuous deeds" (puṇya) in Chinese Buddhism.
Chinese de 德 is an ancient word with complexities across several subfields of linguistics: namely in its semantics, orthography, and etymology.
The Hanyu Da Zidian, provides twenty meanings for de 德, translatable as
This dictionary provides early usage examples, and all of these de meanings occur in Han or pre-Han Chinese classic texts, except for number 17 (de abbreviating Deutschland).
Translating de into English is problematic and controversial. Arthur Waley believed that de was better translated "power" than "virtue", and explained with a "bank of fortune" metaphor.
It is usually translated 'virtue', and this often seems to work quite well; though where the word occurs in early, pre-moralistic texts such a translation is in reality quite false. But if we study the usage of the word carefully we find that de can be bad as well as good. What is a 'bad virtue'? Clearly 'virtue' is not a satisfactory equivalent. Indeed on examining the history of the word we find that it means something much more like the Indian karma, save that the fruits of te are generally manifested here and now; whereas karma is bound up with a theory of transmigration, and its effects are usually not seen in this life, but in a subsequent incarnation. Te is anything that happens to one or that one does of a kind indicating that, as a consequence, one is going to meet with good or bad luck. It means, so to speak, the stock of credit (or the deficit) that at any given moment a man has at the bank of fortune. Such a stock is of course built up partly by the correct carrying out of ritual; but primarily by securing favourable omens; for unless the omens are favourable, no rite can be carried out at all.
Based on the cognate relation between de and zhi "to plant", Waley further noted the early Chinese regarded planting seeds as a de, hence it "means a latent power, a 'virtue' inherent in something."
The linguist Peter A. Boodberg investigated the semantics and etymology of de 德, which he called "perhaps the most significant word, next to tao 道, in ancient Chinese macro- and microcosmology."