“形”指事物的形體，“名”指事物的名稱。古人認為事物是有形的，有形之物具有自身的規(guī)定性，并與他者相區(qū)別。而“名”則用以指稱這些有形之物。由“名”所構(gòu)成的秩序，明確了有形之物彼此間的關(guān)系及其在整體秩序中的地位。有學派認為，事物固有的“形名”即已包含某種合理的秩序，為政者應遵循并維護這一“形名”秩序。也有學派認為，可以通過后天的刑罰、教化來塑造“形名”秩序。在強調(diào)刑罰所需的對事物、行事的分辨、判斷時，“形名”又作“刑名”。

Xing refers to the form of an object, and ming refers to its name. The ancient Chinese believed that objects have forms, and that each formed object has its own specific nature which distinguishes it from other objects, whereas its name specifies the object. An order comprised of names establishes the relationships between the objects as well as their positions in the order. Certain schools of thought felt that the forms and names inherent in objects already incorporate a certain rational order, and that those who govern should abide by and uphold this order. Other schools of thought believed that an order of forms and names could be created after the fact through xing (punishments) and education. When emphasizing the need to analyze and judge things and actions while meting out punishments, xingming (form and name) is also rendered as xingming (punishment and name).

引例 Citations：

◎故執(zhí)道者之觀于天下也，無執(zhí)也，無處（chǔ）也，無為也，無私也。是故天下有事，無不自為刑（形）名聲號矣。刑（形）名已立，聲號已建，則無所逃跡匿正矣。（《黃帝四經(jīng)·經(jīng)法·道法》）

因此持守道的君主對待天下，不固執(zhí)，不居功，不妄為，不偏私。因此天下有事，無不自己確立事物的形名以及名號。形名已經(jīng)確立，名號已經(jīng)建立，那么各種事物都無所隱匿自己的形跡和常情了。

Thus a ruler who follows moral principles will rule the realm without stubbornness, without claiming credit, without arrogance and without biases. Hence in all matters, he will first determine the form and the name. Once form and name are ascertained, nothing will be able to conceal its traces or its normal state. (The Four Classics of the Yellow Emperor)

◎人主將欲禁奸，則審合刑名者，言異（與）事也。（《韓非子·二柄》）

君主想要禁止奸邪，則要審察核實事物的形名是否符合，也就是人們的言語和行事是否一致。

If a ruler wishes to prohibit evil deeds, he must determine whether the forms and names of things accord with each other, that is, whether people's words accord with their deeds. (Hanfeizi)

推薦：教育部 國家語委

供稿：北京外國語大學 外語教學與研究出版社

責任編輯：錢耐安