| Chinese Text Project |
| 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：人之陰气有欲者。从心青聲。 |
| Guangyun: | 《廣韻·下平聲·清·情》情：靜也。《說文》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《唐韻》疾盈切《集韻》《韻會》《正韻》慈盈切，𠀤音晴。性之動也。从心靑聲。《董仲舒曰》人欲之謂情。《詩序》六情靜于中，百物盪于外。《白虎通》喜，怒，哀，樂，愛，惡，謂六情。《禮·禮運》何謂人情。喜，怒，哀，懼，愛，惡，欲。七者弗學而能。又情，實也。《論語》上好信，則民莫敢不用情。又叶慈良切，音牆。《韓愈·贈張籍詩》閉門讀書史，淸風𥦬戸凉。日念子來游，子豈知我情。《朱子曰》古人制字，先制得心字，性與情皆从心。性卽心之理，情卽心之用。 |
| Fanqie: | 疾盈 (《廣韻·下平聲·清·情》) |
| Unihan definition: | feeling, sentiment, emotion |
Example usage
| 《論語·子路》: | 上好信，則民莫敢不用情。 |
| If he love good faith, the people will not dare not to be sincere. | |
| 《孟子·告子上》: | 人見其禽獸也，而以為未嘗有才焉者，是豈人之情也哉？ |
| 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? | |
| 《禮記·三年問》: | 曰：稱情而立文，因以飾群，別親疏貴踐之節，而不可損益也。 |
| 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. | |
| 《孝經·喪親》: | 子曰：「孝子之喪親也，哭不偯，禮無容，言不文，服美不安，聞樂不樂，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." | |
| 《揚子法言·序》: | 天降生民，倥侗顓蒙，恣乎情性，聰明不開，訓諸理，譔《學行》。 |
| 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·親士》: | 是故君子自難而易彼，眾人自易而難彼，君子進不敗其志，內究其情，雖雜庸民，終無怨心，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. | |
| 《莊子·逍遙遊》: | 吾驚怖其言，猶河漢而無極也，大有逕庭，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. | |
| 《商君書·墾令》: | 無宿治，則邪官不及為私利於民，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. | |
| 《孫子兵法·始計》: | 故經之以五事，校之以計，而索其情，一曰道，二曰天，三曰地，四曰將，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》: | 不富無以養民情，不教無以理民性。 |
| 《說苑·脩文》: | 二三四五之數，取之天地而制奇偶，度人情而出節文，謂之有因，禮之大宗也。 |
| 《春秋繁露·玉杯》: | 《春秋》不譏其前，而顧譏其後，必以三年之喪，肌膚之情也。 |
| 《韓詩外傳·卷一》: | 故不肖者、精化始具，而生氣感動，觸情縱欲，反施化，是以年壽亟夭，而性不長也。 |
| 《大戴禮記》: | 孔子對曰：「所謂賢人者，好惡與民同情，取舍與民同統。」 |
| 《白虎通德論·禮樂》: | 故樂者天地之命、中和之紀、人情之所不能免焉也。 |
| 《新書·六術》: | 是以先王為天下設教，因人所有以之為訓，道人之情，以之為真，是故內本六法，外體六行，以與《詩》、《書》、《易》、《春秋》、《禮》、《樂》六者之術，以為大義，謂之六藝。 |
| 《新序·節士》: | 故子列子通乎性命之情，可謂能守節矣。 |
| 《中論·治學》: | 學也者、所以疏神達思、怡情理性，聖人之上務也。 |
| 《孔子家語·五儀解》: | 孔子曰：「所謂聖者，德合於天地，變通無方，窮萬事之終始，協庶品之自然，敷其大道，而遂成情性。」 |
| 《潛夫論·讚學》: | 人之情性，未能相百，而其明智有相萬也。 |
| 《論衡·命義》: | 隨命者、戮力操行而吉福至，縱情施欲而凶禍到，故曰隨命。 |
| 《太玄經·內》: | 測曰，「爾儀而悲」、代母情也。 |
| 《風俗通義·三皇》: | 謹按：《易》稱：「古者伏羲氏之王天下也，仰則觀象於天，俯則觀法於地，始作八卦，以通神明之德，以類萬物之情。」 |
| 《孔叢子·論書》: | 夔為帝舜樂正，實能以樂盡治理之情。 |
| 《申鑒·政體》: | 君子以情用，小人以刑用，榮辱者，賞罰之精華也。 |
| 《忠經·守宰章》: | 用其情而處之。 |
| 《新語·道基》: | 故地封五嶽，畫四瀆，規洿澤，通水泉，樹物養類，苞殖萬根，暴形養精，以立群生，不違天時，不奪物性，不藏其情，不匿其詐。 |
| 《蔡中郎集·青衣賦》: | 雖得嬿娩，舒寫情褱。 |
| 《列子·天瑞》: | 子貢曰：「壽者人之情，死者人之惡。」 |
| 《鶡冠子·博選》: | 所謂天者，物理情者也，所謂地者，常弗去者也，所謂人者，惡死樂生者也，所謂命者，靡不在君者也。 |
| 《文子·道原》: | 真人者，大己而小天下，貴治身而賤治人，不以物滑和，不以欲亂情，隱其名姓，有道則隱，無道則見，為無為，事無事，知不知也，懷天道，包天心，噓吸陰陽，吐故納新，與陰俱閉，與陽俱開，與剛柔卷舒，與陰陽俯仰，與天同心，與道同體。 |
| 《文始真經·一宇》: | 惟聖人不離本情，而登大道。 |
| 《列仙傳·江妃二女》: | 交甫遇之，憑情言私。 |
| 《老子河上公章句》: | 能之天中復有天，稟氣有厚薄，除情去欲守中和，是謂知道要之門戶也。 |
| 《韓非子·存韓》: | 臣恐陛下淫非之辯而聽其盜心，因不詳察事情。 |
| 《申不害·大體》: | 張天地之綱，用聖人之符，則萬物之情無所逃之矣。 |
| 《慎子·因循》: | 因也者，因人之情也。 |
| 《管子·輕重乙》: | 民奪之則怒，予之則喜，民情固然，先王知其然，故見予之所，不見奪之理，故五穀粟米者，民之司命也。 |
| 《吳子·應變》: | 登高四望，必得水情。 |
| 《六韜·文師》: | 夫釣以求得也，其情深，可以觀大矣。 |
| 《司馬法·天子之義》: | 若不伐則無求，無求則不爭，國中之聽，必得其情，軍旅之聽，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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