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Knowledge and Application
“知”指對人倫日用之道的認(rèn)知和體察，“行”指踐行人倫日用之道。中國古代所討論的“知行”，并不是一般意義上的對外物的認(rèn)知以及利用和改造外物的行為，而是針對人倫日用之道的體認(rèn)與踐行。人通過目見耳聞或心思感悟等不同方式實現(xiàn)“知”。對于“知”“行”的難易，或認(rèn)為知難行易，或認(rèn)為知易行難，或認(rèn)為知難行亦難。而在“知”“行”關(guān)系上，有人主張知行合一，也有人認(rèn)為知行有別。這些對“知行”的理解決定了不同的道德養(yǎng)成及人倫教化方式。
"Knowledge" refers to awareness and examination of the principles underlying human relations in everyday life, and "application" refers to the implementation of these principles in everyday life. "Knowledge and application," used in ancient China, were not in the general sense of having knowledge of external objects, or taking action to utilize and transform external things. Rather, they were recognition and application of principles underlying human relations in everyday life. One acquires "knowledge" in different ways: through visual perception, hearing, or mental reflection and insight. Some people think that "knowledge" is difficult and that "application" is easy. Some think that "knowledge" is easy and that "application" is difficult. Some think that "knowledge" and "application" are equally difficult. As for the relationship between "knowledge" and "application," some maintain that knowledge and application are united as one. Others think that knowledge and application are separate. These varied understanding of "knowledge and application" determine different ways of fostering virtue and of instruction concerning human relations.
引例 Citations：
◎非知之實難，將在行之。（《左傳·昭公十年》）
并不是難在“知”，而是難在“行”。
To know is not the hard part; to apply is. (Zuo's Commentary on The Spring and Autumn Annals)
◎不聞不若聞之，聞之不若見之，見之不若知之，知之不若行之，學(xué)至于行之而止矣。（《荀子·儒效》）
不聽聞不如聽聞，聽聞不如親眼見到，見到不如體認(rèn)，體認(rèn)不如踐行，學(xué)問至于踐行就達(dá)到極致了。
Not having heard something is not as good as having heard it; having heard it is not as good as having seen it; having seen it is not as good as knowing it; knowing it is not as good as putting it into practice. Learning reaches the ultimate stage when it is being applied. (Xunzi)
推薦：教育部 國家語委
供稿：北京外國語大學(xué) 外語教學(xué)與研究出版社
責(zé)任編輯：錢耐安
