nntsuzu/KFTT huggingface dataset:
English: Originally, the term Bunjin referred to 'a person in a library,' and has been commonly used in China.
Japanese: そもそも文人とは「文房の人」、つまり書斎にいる人という意味で、中国では普通に使われてきた。
English: In general, going back farther in time, virtue (morality) was more emphasized as an important element of Bunjin, and in more recent years, refined taste was more emphasized.
Japanese: 時代的変遷を総じていえば、文人の要素として時代を遡るほど徳（道義）を強調する傾向があり、時代が下ると風流に傾倒するといえる。
English: In "Shujing" (the Book of History) and "Shijing" of Confucianism scriptures, there are descriptions of 'a person of education and virtue' (a story of the Mao clan in "Shujing") or 'a person who was recorded because of great virtue' (a note of ZHENG Xuan).
Japanese: 儒学経典の『書経』や『詩経』に「文徳の人」（『詩経』毛氏伝）あるいは「徳美あって記さるる人」（鄭玄の注釈）とある。
English: Since the Confucian thought put a high value on practicality, it was regarded that leaning naturally promotes learners' virtue.
Japanese: 儒教思想は実践的であることから学問を行えば自ずと徳が磨かれるものと見なされていた。
English: Bunjin in this period were professionals who dealt with archives and political official documents as profession.
Japanese: この時代の文人は記録文書や政治的公文（上書・秦記）などの文書を職業的に扱っていた。
English: The Jifu (a type of literature between poetry and prose) novelists represented by Kutsugen (a Chinese scholar-official) in Chu in the end of the Warring States Period made fu (epic of jifu) for entertaining royalty.
Japanese: また戦国時代(中国)末に現れた楚(春秋)の屈原に代表される辞賦作家は、王侯の娯楽用として賦を作った。
English: Around the end of the Later Han, Chinese poetry became popular and it is said that royalty and nobility often held a feast, gathering Bunjin who were good at making poems and enjoyed it.
Japanese: 後漢末頃から漢詩が隆盛しはじめ、王侯貴族らは詩に巧みな文人を集めて酒宴を開いて楽しんだという。
English: These Jifu novelists and poets of the Court were collectively called Shoyu Bunjin.
Japanese: これら辞賦作家や宮廷詩人を総じて倡優文人（しょうゆうぶんじん）という。
English: Although they were bureaucrats, their influence over politics and society was limited.
Japanese: 彼らは官僚という立場ではあったが政治や社会に対する影響力は小さかった。
English: In 'Ronko' he classified the talents to deal with literature into five grades; 'Koju,' 'Bunjin,' 'Connoisseur,' 'Jusei' (a Confucian scholar) and 'Ordinary man,' which showed that he highly evaluated Bunjin's ability of composition.
Japanese: それによると文を扱う才能を5段階に分け、上から「鴻儒」・「文人」・「通人」・「儒生」・「俗人」としており、文人の作文能力を高く評価している。
English: In the Six Dynasties Period, the Shijin class began to become nobility and became hereditary, partly because of the introduction of Nine rank system.
Japanese: 六朝時代になると九品官人法の導入などにより士人層が貴族(中国)化・世襲化しはじめた。
English: As a result, they tended to indulge themselves in literature and avoid their duties as a bureaucrat because of the secular nature of their profession.
Japanese: 文芸（文学）に耽溺し、官僚としての職務を俗なる世事として疎んじる傾向が見られるようになる。
English: It can be said that this was because the thoughts of Laozi and Zhuangzi were more influential than Confucianism at the time and gave great impact on Bunjin.
Japanese: この背景には儒教よりも老荘の老荘思想が興起しており文人に大いに影響を与えていたとみることができる。
English: In the Six Dynasties Period, the title 'Bunjin' lost its meaning as an indication of their profession or status and began to be recognized as a choice in the way of living or a sense of spiritual value for Shijin, and was continuously used in that sense after that.
Japanese: この六朝時代に「文人」という呼び名が職業・身分という意味合いを離れ、士人の生き方のひとつの選択肢として、あるいはひとつの精神的な価値観として認識され、これ以降もその意味で使われるようになる。
English: In other words, the word Bunjin (Shijin) was able to cut itself off from the one-sided interpretation based on the Confucian model that 'Bunjin is a person who should govern a nation and provide relief to people.'
Japanese: 別の言い方をすると、文人（士人）は「経世済民すべきものである」という一面的な儒教的規範を少しだけ逸脱することができたのである。
English: In addition, especially the Bunjin in this period can be called aristocratic Bunjin and it can be also said that their awareness as nobility created an attitude to disrespect the ordinary and secular.
Japanese: またこの時代の文人を特に貴族的文人と呼ぶことができるがその貴族としての意識が凡俗であることを見下す姿勢を産み出したともいえる。
English: Anti-secularity,' which was one of attributes of Bunjin began to be fostered since around this time and the standards of value to reject 'secularity' and to respect 'elegance' was formed.
Japanese: 文人のひとつの属性である「反俗性」はこのころより培われ、「俗」を斥け「雅」を尊ぶ価値基準が生来される。
English: Such standards of value were used not only for the assessment of literature but also that for kakaku (family status) and a person.
Japanese: このような価値基準は文芸のみならず、家格や人物評価にまで及ぶのである。
English: His Chinese poetry was overly famous, but more than that, his way of living as a recluses brought a great influence on other Bunjin in later years.
Japanese: その漢詩はあまりに有名であるがそれ以上に陶淵明の隠逸的な処世法は後代の文人に大きな影響を与えている。
English: In the Tang period, the Imperial Examination System was established and anyone who learned was given a chance to become a bureaucrat.
Japanese: 唐代になると科挙制度が整備され学問さえ修めれば誰もが官僚になれる機会が与えられた。
English: For example, Shijin appeared from among the newly-risen landlord class and many people passed the imperial examination and became bureaucrats.
Japanese: たとえば新興の地主層などからも士人が生まれ、多くの者が科挙に及第し官僚となった。
English: Such Bunjin who became a bureaucrat through the Imperial Examination System in this period was especially called bureaucrat Bunjin.
Japanese: このような科挙制度による官僚化が進んだこの時代の文人を特に官僚文人ともいう。
English: Because of this change in social situation, Bunjin came to have two aspects of an official bureaucrat and a private Bunjin after the Sung period through a transitional stage in the Tang period.
Japanese: この社会情勢の変化の中、唐代を過渡期として宋代以降になると文人は公的な官僚生活と私的な文人生活の二面性を有するようになる。
English: In plain words, Bunjin came to develop a lifestyle similar to that of salaried workers today.
Japanese: 平たくいえばサラリーマン的な生活スタイルを身につけたということになる。
English: While he steadily fulfilled duties of governing a nation and providing relief to people as a bureaucrat, he enjoyed a pastime as Bunjin in his private life.
Japanese: 官僚としてはしっかりと経世済民（世を治め民を救う）の義務を果たし、私生活においては文人として趣味の生活を堪能するのである。
English: This enjoyable pastime was expanded to encompass all kinds of arts not only literature but also calligraphic works, paintings and music and became an avocation of Bunjin.
Japanese: この趣味生活が文学を中心に書画や音楽など芸術全般に広がり、文人の余技となっていった。
English: In this way, the amateurism of Bunjin originated in the fact that they pursued these pastime activities as avocation, which led to a tendency of excessively disliking them to be seen as means of living (occupation) as it appeared 'secular.'
Japanese: 文人のアマチュアリズムとはこのように余技として行ったことを起点としており、生活の糧のため（職業）とされることを「俗」であるとして極端に嫌う風潮が生じた。
English: It can be said that this was partly because the recognition of elegance and secularity which had been created in the Six Dynasties Period was sharpened more severely and ripened.
Japanese: 六朝時代に芽生えた雅俗認識がより峻厳に研ぎ澄まされ、成熟したからともいえる。
English: Of course, in the areas of literature and arts too, 'elegance' was further sought after and being furyu (splendor) came to be emphasized.
Japanese: もちろん文芸・芸術の領域においても「雅」を追究し風流であることに重きを置くようになった。
English: Juyi BAI, a poet in the third period of Chinese literature in the Tang period, who was regarded as the first self-aware Bunjin, and SU Shi in the Northern Sung Dynasty, RIKU yu in the Southern Sung Dynasty and others followed him.
Japanese: 中唐の詩人白居易は最初の自覚的文人とされ、北宋の蘇軾や南宋の陸游などがこれに続いた。
English: In addition, typical Bunjin images had been formed represented by Wei WANG who was a poet of the second period of Chinese literature in the Tang period and regarded as the founder of literati painting, and LIN Ho Ching who lived in seclusion, planting Japanese plums and feeding cranes around Xi Hu (West Lake) in Sung.
Japanese: また盛唐の詩人にして文人画の祖とされる王維、宋代西湖(杭州市)のほとりで梅を植え鶴を飼って隠棲した林和靖など典型的な文人像が形成されていった。
English: Ryushi who lived in the same age as SU Shi left a teaching that 'If called Bunjin, you should think you are not good enough as a Shijin.'
Japanese: 蘇軾と同時代の劉摯は「文人と称されたのでは士人として失格である」という趣旨の教訓を子孫に遺している。
English: Anyway, this shows that the status of Bunjin was established in society and began to have an influence to some extent.
Japanese: ともあれ、文人が社会に定着しなんらかの影響力を持ち始めた証左でもある。
English: In accordance with it, the number of Bunjin rapidly increased,they became common and secular and found their ways into various fields of society.
Japanese: それとともに文人が急激に増え、一般化・世俗化して社会に広く進出した。
English: Even people who did not have appropriate knowledge and discernments for Bunjin came to proclaim themselves Bunjin.
Japanese: 文人とは名ばかりで、それに相応しい知識や見識を持たないものまでも文人と称するようになった。
English: There appeared many Bunjin who completely ignored the fundamental duties of governing a nation and providing relief to people and only sought elegance and taste.
Japanese: 本来的にあるはずの経世済民の義務ですら全く無視し、風雅の追求のみに傾倒する文人が多数現れている。
English: KO Enbu who lived from the end of Ming to the beginning of the Qing severely criticized Bunjin indulged themselves in a life of debauchery in his work, 'Nicchiroku.'
Japanese: 明末清初の顧炎武は『日知録』でその放蕩三昧の文人を痛烈に批判している。
English: On the contrary, CHO Yoku who lived in the middle of the Qing Dynasty described in his book "Niju-ni shi sakki" (Reading memo on twenty-two historical books) that since society had been peaceful and enjoyed economic prosperity, people came to seek cultural life and love elegance and taste, which led to the tendency to welcome Bunjin and rise their social status.
Japanese: それとは対照的に清代中期の趙翼はその著『二十二史箚記』の中で世の中が昇平であり経済的な繁栄があったことで世の人々が文化を求め風雅を愛好するようになり、文人を歓迎し世評を高めさせることに繋がったという見方をしている。
English: ZHOU Shen, WEN Zheng Ming, To in and JO I who left excellent achievements in literati paintings are the typical Bunjin of this period.
Japanese: この時代は文人画で優れた業績を遺した沈周・文徴明・唐寅・徐渭などが代表的な文人として挙げられる。
English: In addition, although the idea of recluses itself greatly changed depending on periods, it can be roughly classified into the period of Confucianist recluse before the Six Dynasties and the period of rivalry between the recluse of Confucianists and the one of Taoists after that.
Japanese: またこの隠逸そのものの考え方も時代的変遷が著しいが、大まかに六朝以前を儒家的隠逸、以降を儒家的隠逸と道家的隠逸のせめぎ合いというように分けることができる。
English: The recluse of Confucianists are characterized by being based on the ethic of Confucianism and using recluses as means to realize their goals.
Japanese: 儒家的隠逸とは儒教的な倫理を基盤とし、隠逸そのものは目的を達成するための手段としているところに特徴がある。
English: In "the Analects of Confucius" which is said to be a bible of Confucianists, there is a description that 'If there is a way in the world, you should appear, and if there is no way, you should become a recluse'
Japanese: 儒家のバイブルといえる『論語』に「天下道有れば即ち見（あら）われ、道無ければ即ち隠る」とある。
English: This 'way' means to achieve governing a nation and providing relief to people, which is the ultimate goal of Shijin, and to take an appropriate official position.
Japanese: この「道」とは士人の究極の目的である経世済民を為すことであり、それに相応しい官位に就くことである。
English: It describes that when one is in the situation in which he can not realize this goal, for example, he has no way even if he takes an official position or he can not take an official position even if he has a way, he should become a recluse of his own will.
Japanese: もしこの目的が達成できない状況にあるとき、たとえば官位に就いてもその道がないとき、または道はあっても官位に就けないときは自らの意思で隠逸すべきであると説かれている。
English: There are many descriptions about recluse like this in "the Analects of Confucius," as well as "the Book of Mencius."
Japanese: 『論語』にはこのような隠逸についての記述が多数確認でき、また『孟子』にも同様の記述が見られる。
English: Most of Shijin had high motivation and studied hard, but only a few among them were able to take an appropriate official position to govern a nation and provide relief to people.
Japanese: ほとんどの士人は高い志をもち学問に励んでいるが、その中で経世済民に相応しい官位に就ける士人は至極わずかである。
English: In other words, most of Shijin were unable to achieve their goals and suffered from a sense of frustration to some extent.
Japanese: つまり大多数の士人は志を得ることが出来ず、なんらかの形で挫折し不満をもつのである。
English: The spread of such frustration in the bureaucracy would lead to struggles, which, as a result, would bring common people suffering.
Japanese: このような不満が官僚社会に蔓延すれば闘争につながり、結果として民を苦しめることになる。
English: Therefore, the recluse of Shijin who could not realize his goal was considered equal to his governing a nation and providing relief to people and an appropriate ethical behavior.
Japanese: であるからこそ、志を得ざる士人（文人）が隠逸することは経世済民するに等しく、倫理にかなう行為（善）なのである。
English: Hakui, whom Confucius praised as 'an old wise man,' was Shijin who became a recluse, retired from an official position of his own ill, sticking to his principles, and finally starved to death as a result of eating only warabi (a wild vegetable, bracken).
Japanese: 孔子が「古の賢人」と讚えた伯夷は志を貫き、自ら官を退き隠逸し、薇（わらび・ぜんまい）を食べながらついには餓死した士人であった。
English: In addition, Kutugen, who was called the patriarch of Bunjin, left a representative work "Riso," which was a long poem in which he mentioned that he became a recluse sticking to his principles in order to protest a nation.
Japanese: また文人の祖といわれる屈原はその代表作である『離騒』を遺しているが、これは国を守るために志を貫き隠逸したことを詠じた長編詩である。
English: The ways of living of Hakui and Kutsugen gave a great influence on the future generations of Shijin (Bunjin).
Japanese: 伯夷や屈原の身の処し方は後世の士人（文人）たちに大きな影響を及ぼした。
English: Their recluses can be simply understood as retirements from official ranks, unlike hiding in mountains or forests.
Japanese: ここでの隠逸とは山林などに身を隠すような隠遁と異なり、単に官を退くことと捉えてよい。
English: On the other hand, the recluse of Taoists can be said as a mean to seek or reach the truth rather than for ethical good, and recluse itself became their goal.
Japanese: 一方、道家的隠逸であるが、倫理（善）のためでなく真理の探求や体得の手段としての隠逸、あるいは隠逸そのものが目的化したといえる。
English: In addition, it can be also said that some Bunjin aspired for recluse in order to keep time for indulging themselves in literature and arts.
Japanese: また文人が文学や芸術に耽溺するための物理的な時間を得るために隠逸を志向したという側面もある。
English: As mentioned above, at the beginning of the Six Dynasties, Bunjin became free a little from the bind of Confusian ethics model and tried to find a new sense of value in the thought of Taoism.
Japanese: 前述のように六朝のはじめ、儒教的倫理規範の束縛からわずかに自由になった文人は道家的思想に新たな価値観を見いだそうとした。
English: Against the background, a thought of the times was created that the seven wise men such as Ruan Ji and Keiko were considered ideal persons and recluse itself became an ideal way of life.
Japanese: そうした中、阮籍や嵆康に代表される竹林の七賢をひとつの理想形とし、隠逸そのものを理念とする思潮が生まれる。
English: However, a style of recluses called 'Shoin,' meant to abandon official ranks and retire from the world to mountain or forest, making it impossible for the recluses to hold their privileges that were the basis of their living.
Japanese: しかし、「小隠」ともいわれる隠逸スタイルは官位を捨て山林などに隠棲することであり、そもそも自らの生活のベースである特権階級をも維持できなくなる。
English: It is a way to become a recluse of spirit remaining in an official rank, which seems to include contradiction.
Japanese: 官位に就いていながら精神は隠逸するという方法なのだが、内部矛盾を孕んでいるかのようでもある。
English: It showed that there was an increasing number of Bunjin who put an emphasis on philosophical and religious issues rather than valuing only the absolute ethic of governing a nation and providing relief to people.
Japanese: 経世済民という絶対倫理のみに価値をおかず、哲学的・宗教的真理にも重きを置く文人が増えたのである。
English: However, as a result, they came to disfavor and neglect their basic duties as bureaucrats.
Japanese: が、結果としてかれらは官僚としての本来的な職務を疎んじなおざりすることになる。
English: In the Tang and Sung periods when public matters and private matters were distinguished, a style of recluse 'Chuin' (中隠) appeared.
Japanese: 唐宋になり公私の区別が使い分けられるようになると、「中隠」という隠逸スタイルが現れる。
English: In that style, while a Bunjin governed a nation and provide relief to people in public life, he sought the truth and indulged himself in literature or arts in his private life.
Japanese: 公的には経世済民をし、私的生活で真理を探究し、文学や芸術に耽溺するのである。
English: In the Ming and Qing periods, Bunjin spent a life as an ordinary man, so that many Bunjin neither had a motivation for governing a nation and providing relief to people nor held official positions.
Japanese: 明清となると文人は市民生活を行っており、元より経世済民の志がなく官にも就かない場合が多い。
English: There was a tendency to 'value' versatility as the people who were good at poetry, calligraphic works and paintings were praised as san-zetsu (the best article in the three kinds of art of poetry, calligraphy and painting).
Japanese: 詩書画をよくする者を三絶と称賛したように多芸を「よし」とする風潮があった。
English: There appeared a complex practical art like literati painting using multiple techniques of writing a poem on a painting, sign it and putting a seal on it.
Japanese: 絵画に詩を書して落款し印章を捺すという複数の技芸を総合した文人画のような芸術が生まれた。
English: However, Bunjin regarded these arts as an avocation for them to enjoy elegance and absolutely hated this to be seen as a profession.
Japanese: しかし、文人達はこれらの芸を飽くまで自らが文雅を楽しむための余技として捉え、他者から職業的な営みと見られることを極度に嫌った。
English: This was because working for money was a vulgar behavior which was below the standards of value of Bunjin who respected elegance.
Japanese: 金銭を目的とすることは雅を尊ぶ文人の価値基準には堪えない俗物的な行為とされたからである。
English: Soon there appeared a spirit that Bunjin should not show off these arts frequently even to a powerful person.
Japanese: やがてたとえ権力者であろうとみだりにこれらの芸を披露すべきものではないという気骨を生んだ。
English: TAI Ki in the Eastern Jin and FAN Ye in Song (Southern Dynasty) who were masters of kin, and TEI Shonan in Song and GEI Unrin in Yuan who were good at painting kept their prides intact without being defeated by a powerful man in those days.
Japanese: 琴の名手である東晋の戴逵・宋(南朝)の范曄、画芸に秀でた宋の鄭所南・元(王朝)の倪雲林などは、ときの権力者に屈することなく自らの矜持を貫いた。
English: However, it was not actually regarded as a plebeian behavior for Bunjin to make a living by selling works as long as they did not do so to satisfy their greed, so many poor Bunjin sold calligraphic works in order to buy rice.
Japanese: ただし、実際には芸を売って糊口をしのぐこともこれを貪らないかぎりは下賤とは見做されず、貧窮にあえぐ文人の多くが書画を売って米に換えた。
English: Hakuko in the Tang period and Go Chukei and O Gensho in the end of the Yuan period sold their paintings, and SHUKU Shizan and O taku in the Ming period sold their calligraphic arts for living.
Japanese: 画芸では唐代の伯虎、元末の呉仲圭・王元章、書芸では明の祝枝山・王鐸などが作品を売って生計を立てている。
English: This is because poetry was an essential basic education for Shitaifu (Shijin) rather than Bunjin, and it was too significant to be seen as an art.
Japanese: というのも詩は文人というより士大夫（士人）の欠くべからざる基礎的教養であり、芸とするには重すぎるのである。
English: In the traditional society in China after the age of the Han dynasty, poetry was an expression of Shidaifu's ideal and was regarded as an essential ability in performing the responsibility of governing a nation and providing relief to people.
Japanese: 漢代以降の中国伝統社会において詩とは士大夫の理念の表出であり、経世済民の責務を遂行する上で必須の能力と見なされていた。
English: In the examination of the Shinshi (Daigaku student who passed a subject of the official appointment test) class, the highest level in Kakyo, testing the ability of making a poem was especially emphasized.
Japanese: 科挙の最高クラスである進士科の試験科目でも詩作の能力が特に重視されている。
English: It is sure that this 'writing' included poetry, and it shows that making a poetry was an essential task for a nation.
Japanese: この「文章」には詩を含むことは間違いなく、詩作が国家の一大事であることを端的に示している。
English: Poetry in China cannot be discussed without noting its special features that it was not only a mere lyric verse but also an expression of the doctrine of Shitaifu and a mean of governing a nation and providing relief to people.
Japanese: 中国における詩とは、単に抒情的な韻文というだけでなく、士大夫の理念の表現様式であり、経世在民の手段であるという特殊な要素を見逃しては語れないのである。
English: BAI Juyi, a famous poet and Bunjin, described that his poems fundamentally aimed to satirize social trends and give an impact on politics in his book "Shingakufu."
Japanese: 著名な詩人にして文人である白居易はその著『新楽府』において自らの詩作は世相を風刺し政治に影響を与えることにその本分があると述べている。
English: In this way, poetry had a particular meaning, but it was sometimes described in parallel with other practical arts as in 'The Three Perfections: Calligraphy, Poetry, and Painting.'
Japanese: このように詩は特別な意味をもっているにも拘らず、「詩書画三絶」というように他の技芸と並立される。
English: Therefore, it can be also said that Bunjin's arts were a presentation of similar intrinsic desire for expression to poetry.
Japanese: こういうところをみると、文人の芸事には自ずと詩と同様の表現への希求が内在するものとも受け止められる。
English: Calligraphy was the most familiar art to Bunjin and it is no exaggeration to say that there was no Bunjin who did not do calligraphy.
Japanese: 文人にとって書道はもっとも身近な芸であり、これをしない文人はいないといっても過言ではない。
English: In addition, most of the famous calligraphers were Bunjin (WANG Xizhi, the three experts in the Shoto period, YAN Zhenqing, the four experts in Sung, and so on).
Japanese: また名だたる書家のほとんどが文人であるともいえる（王羲之、初唐の三大家、顔真卿、宋の四大家など）。
English: Bunjin showed a severe sense of elegance and vulgarian on these letters and the style of writing, and their sense of beauty was part of the motive power for the development of calligraphic arts.
Japanese: この書する文字・書体にも文人の雅俗意識が峻厳に働き、その審美が書芸の発展のひとつの原動力となった。
English: The pursuit of practicability and the reform of writing material (such as a reform by Sairin) were another motive power.
Japanese: この他の原動力には実用性の追究・筆記具の革新（蔡倫など）が挙げられる。
English: Mainly out of pursuit of practicability, calligraphic style changed from Kikko jukotsu moji (ancient Chinese characters inscribed on oracle bones and tortoise shells) to Kinsekibun (words written on metal or stones), from Shoten (a style of Chinese characters) to reisho-tai (clerical script) and sosho-tai (cursive style writing).
Japanese: 亀甲獣骨文字から金石文、小篆から隷書体、さらに草書体への書体の変化は主に実用性の追究から生じた。
English: However, once a certain calligraphic style was established, a sense of beauty intervened and it became a subject of calligraphic art.
Japanese: しかし一旦かかる書体が定着するとそこに美意識が介在し書芸の対象となった。
English: However, once a certain calligraphic style was established, a sense of beauty intervened and it became a subject of calligraphic art.
Japanese: 前漢には小篆や古隷から「八分」、古隷から「章草」への変容が生じたが、これは文人の美意識の体現といえる。
English: In the end of Later Han period, there appeared 'shinsho,' that is, kaisho-tai (square [block] style of writing) which was 80 % simplified from 'Hachibu', and furthermore, there appeared gyosho-tai (semi-cursive style of writing).
Japanese: 後漢末には八分の筆法を簡略化した「真書」すなわち楷書体が誕生し、さらに行書体が生まれた。
English: The Chinese character 'Sho' (書) originally referred to books, but came to mean calligraphic art around the Later Han period.
Japanese: 元来、「書」とは書籍を示す文字だったが後漢の頃に書芸の意味に転じた。
English: Around this time, people's interest had clearly shifted from the calligraphy for practical use to the one for artistic purposes which emphasized artistic quality of calligraphy, and documents on calligraphic art began to appear.
Japanese: このころに実用の書から美術の書への関心の移行、つまり書の芸術性を重んじる思潮が顕著にみられ、書芸を論ずる文章が現れ出した。
English: Calligraphic styles and ways of writing were dealt with in books such as "Hitsuron"of SO Ki, "Tensei" of SAI Yo and "Hisshinron" of CHO Shi.
Japanese: 曹喜の『筆論』、蔡ヨウ『篆勢』、張芝『筆心論』などに書体や筆法が論じられている。
English: After the Six Dynasties Period such literary works increased in number and those were edited into "Hoshoyoroku" of ZHANG Yanyuan in the Tang period and "Syoen Seika" of CHIN Shi in Sung.
Japanese: 六朝時代以後、このような著述は多くなり、唐代では張彦遠の『法書要録』、宋では陳思の『書苑菁華』に集められている。
English: This was because Dong Qichang in the end of Ming period wrote in his theory of paintings, "Gazenshitsu zuihitsu"that 'painting of Bunjin was initiated by WANG We,i' identifying WANG Wei, as the progenitor of literati paintings.
Japanese: これは明末の董其昌による画論『画禅室随筆』に「文人の画は王維から始まる」として唐代の王維をその始祖としたことによる。
English: In "Lidai Minghuaji" (Record of Famous Painters of All the Dynasties) by ZHANG Yanyuan in Tang, many Bunjin who were good at painting were mentioned.
Japanese: 唐の張彦遠の『歴代名画記』には、画を得意とする文人が多数挙げられている。
English: CHO Ko (scientist), SAI Yo and CHO Ki in the Later Han Dynasty, YO Shu, KAN Han and Keiko in Wei, ZHUGE Liang in Shoku (Shu), TAI Ki, WANG Xizhi and GU Kaizhi in the Eastern Jin are examples of such Bunjin good at paintings.
Japanese: 後漢では張衡(科学者)・蔡ヨウ・趙岐、魏の楊脩・桓範・嵆康、蜀の諸葛亮、東晋の戴逵・王羲之・顧愷之など。
English: There is an episode that EN Rippon who lived in the second period of Chinese literature in Tang was so ashamed of being treated as a limner in the palace that his face turned red.
Japanese: 盛唐の閻立本は殿中で画師として扱われたことを大いに恥じて顔を真っ赤にしたという逸話がある。
English: A theory of painting was dealt with in various literary works on painting such as "Ronga" by GU Kaizhi in Jin, " Preface to the Landscape Paintings" by SUNG Ping and "Joga" by WANG Wei in the Sung period and "Kogahinroku" by SHA Kaku in Qi (the Southern Dynasty), and soon kiin (elegance) began to be respected.
Japanese: 画芸について晋の顧愷之の『論画』、宋代の宗炳の『画山水序』・王微の『叙画』、斉(南朝)の謝赫の『古画品録』などの画論でその理論が模索され、やがて気韻を貴ぶようになる。
English: BEI Futsu in the Northern Sung Dynasty described in his work, 'Gashi (the history of paintings)' that the significance of viewing calligraphic works and paintings was in 'doing Seigan (appreciating something beautiful),' which showed that artistic quality of calligraphic works and paintings came to be recognized in society.
Japanese: 北宋の米芾は『画史』において書画鑑賞の本質的な意義は「清玩」することにあると述べているが書画の芸術性が社会に認識されたことを示している。