| Chinese Text Project | |
| Simplified Chinese version |
| 情 U+60C5 |  Seal script | 啨 Semantic variant | 𢚏 Semantic variant |
| Radical: | 心+ 8 strokes = 11 strokes total. |
|---|---|
| References: | Guangyun: p.190#11 Kangxi: p.389#31 Cihai: p.533r4c03 GSR: 812.l' Hanyu: v4,p2312#13 |
| Composition: | Left: 忄, right: 青. Component of: 𫠽 |
| Mandarin: | qíng ㄑㄧㄥˊ |
| Cantonese: | cing4 |
| Tang reconstruction: | *dzhiɛng |
| Shuowen: | 《心部》情：人之阴气有欲者。从心青声。 |
| Guangyun: | 《广韵·下平声·清·情》情：静也。《说文》曰：人之隂气有所欲也。疾盈切，五。 |
| Kangxi: | 《康熙字典·心部·八》情：〔古文〕𢚏啨《唐韵》疾盈切《集韵》《韵会》《正韵》慈盈切，𠀤音晴。性之动也。从心靑声。《董仲舒曰》人欲之谓情。《诗序》六情静于中，百物荡于外。《白虎通》喜，怒，哀，乐，爱，恶，谓六情。《礼·礼运》何谓人情。喜，怒，哀，惧，爱，恶，欲。七者弗学而能。又情，实也。《论语》上好信，则民莫敢不用情。又叶慈良切，音墙。《韩愈·赠张籍诗》闭门读书史，淸风𥦬戸凉。日念子来游，子岂知我情。《朱子曰》古人制字，先制得心字，性与情皆从心。性卽心之理，情卽心之用。 |
| Fanqie: | 疾盈 (《广韵·下平声·清·情》) |
| Unihan definition: | feeling, sentiment, emotion |
Example usage
| 《论语·子路》: | 上好信，则民莫敢不用情。 |
| If he love good faith, the people will not dare not to be sincere. | |
| 《孟子·告子上》: | 人见其禽兽也，而以为未尝有才焉者，是岂人之情也哉？ |
| And when people now see it, they think that it never had those powers which I assert. But does this condition represent the feelings proper to humanity? | |
| 《礼记·三年问》: | 曰：称情而立文，因以饰群，别亲疏贵践之节，而不可损益也。 |
| The different rules for the mourning rites were established in harmony with (men's) feelings. By means of them the differences in the social relations are set forth, and the distinctions shown of kindred as nearer or more distant, and of ranks as more noble or less. They do not admit of being diminished or added to. | |
| 《孝经·丧亲》: | 子曰：“孝子之丧亲也，哭不偯，礼无容，言不文，服美不安，闻乐不乐，食旨不甘，此哀戚之情也。” |
| The Master said, "When a filial son is mourning for a parent, he wails, but not with a prolonged sobbing. In the movements of ceremony he pays no attention to his appearance. His words are without elegance of phrase. He cannot bear to wear fine clothes. When he hears music, he feels no delight. When he eats a delicacy, he is not conscious of its flavor. Such is the nature of grief and sorrow." | |
| 《扬子法言·序》: | 天降生民，倥侗颛蒙，恣乎情性，聪明不开，训诸理，撰《学行》。 |
| When Tian gives birth to the masses, they are naive and ignorant. They give free reign to their desires and original natures, and their intelligence is undeveloped. To teach them the proper principles, I have written "Learning and Practice." | |
| 《墨子·亲士》: | 是故君子自难而易彼，众人自易而难彼，君子进不败其志，内究其情，虽杂庸民，终无怨心，彼有自信者也 |
| Therefore the superior man is strict with one's self but lenient with others (in matters of conduct) while the multitude are lenient with themselves but strict with others. The superior man carries out his ambitions successfully in action and studies the situation when he is at leisure. Even when he is taken as a mediocre individual he feels no dissatisfaction. This is because he has self-confidence. | |
| 《庄子·逍遥游》: | 吾惊怖其言，犹河汉而无极也，大有迳庭，不近人情焉。 |
| I was frightened by them; they were like the Milky Way which cannot be traced to its beginning or end. They had no connexion with one another, and were not akin to the experiences of men. | |
| 《商君书·垦令》: | 无宿治，则邪官不及为私利于民，而百官之情不相稽。 |
| If there is no procrastination in the creating of order, depraved officials have no opportunity of gaining private profits at the expense of the people, nor will the hundred officials be in a condition to temporise and to shift responsibilities on to one another. | |
| 《孙子兵法·始计》: | 故经之以五事，校之以计，而索其情，一曰道，二曰天，三曰地，四曰将，五曰法。 |
| The art of war, then, is governed by five constant factors, to be taken into account in one's deliberations, when seeking to determine the conditions obtaining in the field. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline. | |
| 《荀子·大略》: | 不富无以养民情，不教无以理民性。 |
| 《说苑·修文》: | 二三四五之数，取之天地而制奇偶，度人情而出节文，谓之有因，礼之大宗也。 |
| 《春秋繁露·玉杯》: | 《春秋》不讥其前，而顾讥其后，必以三年之丧，肌肤之情也。 |
| 《韩诗外传·卷一》: | 故不肖者、精化始具，而生气感动，触情纵欲，反施化，是以年寿亟夭，而性不长也。 |
| 《大戴礼记》: | 孔子对曰：“所谓贤人者，好恶与民同情，取舍与民同统。” |
| 《白虎通德论·礼乐》: | 故乐者天地之命、中和之纪、人情之所不能免焉也。 |
| 《新书·六术》: | 是以先王为天下设教，因人所有以之为训，道人之情，以之为真，是故内本六法，外体六行，以与《诗》、《书》、《易》、《春秋》、《礼》、《乐》六者之术，以为大义，谓之六艺。 |
| 《新序·节士》: | 故子列子通乎性命之情，可谓能守节矣。 |
| 《中论·治学》: | 学也者、所以疏神达思、怡情理性，圣人之上务也。 |
| 《孔子家语·五仪解》: | 孔子曰：“所谓圣者，德合于天地，变通无方，穷万事之终始，协庶品之自然，敷其大道，而遂成情性。” |
| 《潜夫论·赞学》: | 人之情性，未能相百，而其明智有相万也。 |
| 《论衡·命义》: | 随命者、戮力操行而吉福至，纵情施欲而凶祸到，故曰随命。 |
| 《太玄经·内》: | 测曰，“尔仪而悲”、代母情也。 |
| 《风俗通义·三皇》: | 谨按：《易》称：“古者伏羲氏之王天下也，仰则观象于天，俯则观法于地，始作八卦，以通神明之德，以类万物之情。” |
| 《孔丛子·论书》: | 夔为帝舜乐正，实能以乐尽治理之情。 |
| 《申鉴·政体》: | 君子以情用，小人以刑用，荣辱者，赏罚之精华也。 |
| 《忠经·守宰章》: | 用其情而处之。 |
| 《新语·道基》: | 故地封五岳，画四渎，规洿泽，通水泉，树物养类，苞殖万根，暴形养精，以立群生，不违天时，不夺物性，不藏其情，不匿其诈。 |
| 《蔡中郎集·青衣赋》: | 虽得嬿娩，舒写情褱。 |
| 《列子·天瑞》: | 子贡曰：“寿者人之情，死者人之恶。” |
| 《鶡冠子·博选》: | 所谓天者，物理情者也，所谓地者，常弗去者也，所谓人者，恶死乐生者也，所谓命者，靡不在君者也。 |
| 《文子·道原》: | 真人者，大己而小天下，贵治身而贱治人，不以物滑和，不以欲乱情，隐其名姓，有道则隐，无道则见，为无为，事无事，知不知也，怀天道，包天心，嘘吸阴阳，吐故纳新，与阴俱闭，与阳俱开，与刚柔卷舒，与阴阳俯仰，与天同心，与道同体。 |
| 《文始真经·一宇》: | 惟圣人不离本情，而登大道。 |
| 《列仙传·江妃二女》: | 交甫遇之，凭情言私。 |
| 《老子河上公章句》: | 能之天中复有天，禀气有厚薄，除情去欲守中和，是谓知道要之门户也。 |
| 《韩非子·存韩》: | 臣恐陛下淫非之辩而听其盗心，因不详察事情。 |
| 《申不害·大体》: | 张天地之纲，用圣人之符，则万物之情无所逃之矣。 |
| 《慎子·因循》: | 因也者，因人之情也。 |
| 《管子·轻重乙》: | 民夺之则怒，予之则喜，民情固然，先王知其然，故见予之所，不见夺之理，故五谷粟米者，民之司命也。 |
| 《吴子·应变》: | 登高四望，必得水情。 |
| 《六韬·文师》: | 夫钓以求得也，其情深，可以观大矣。 |
| 《司马法·天子之义》: | 若不伐则无求，无求则不争，国中之听，必得其情，军旅之听，必得其宜，故材技不相掩。 |
You can examine all occurrences of this character or phrase in Pre-Qin and Han texts or Post-Han texts on the site.
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