nuclear 果実の仁 核 CORE nutrire (“to nourish”).

皇室と「仁」
日本においては清和天皇が歴代天皇として初めて名前にこの「仁」を用い、皇室の重要な徳目の一つとみなされてきた。 後桃園天皇以降（女帝である明正天皇と後桜町天皇を除けば後小松天皇以降）の歴代天皇、桂宮家、有栖川宮家および閑院宮家では「仁」を「通字」とすることが慣例となっている。 多くの場合、「○仁」を「○ひと」と読む。
仁 - Wikipedia

小さな物質の放出が常にあるのはなぜでしょうか？

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人にとって滋養ある果実とは何でしょうか？

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仁

安

：：

「夢の小型原子炉」開発が頓挫、日本企業も100億円以上を出資 そもそも実現に疑問の声も… (msn.com)

語源
From Middle English norture, noriture, from Old French norriture, norreture, 

from Late Latin nutritura (“nourishment”), 

from Latin nutrire (“to nourish”).



英語「 nuｒture」の意味・使い方・読み方 | Weblio英和辞書

研究社 新英和中辞典での「 nuｒture」の英訳
nurture
音節nur・ture 発音記号・読み方/nˈɚːtʃɚ｜nˈəːtʃə/発音を聞く
動詞 他動詞
1a〈子供を〉養育する，育てる.
b〈植物などを〉大事に育てる; 〈土地などを〉大切に管理する.
2a〈人を〉教育[養成]する，仕込む.
b〈計画・考えなどを〉はぐくむ，大事に育てる.
nurture love 愛をはぐくむ.
名詞不可算名詞
1養育; 養成，教育.
nature and nurture 氏と育ち.
2栄養物，食物.

Wiktionary英語版での「nuclear」の意味
nuclear
語源
From Latin nū̆cleus, a contraction of the adjective nuculeus, masculine of feminine nuculea (“pertaining to a small nut”) from nucula + adjectival suffix -eus, -ea, -eum. The Latin nucula + -āris adds up to nuculāris, a term that in English becomes nucular; the Latin nuculea + -āris, becomes Latin nuculeāris (“relative to what pertains to small nut”), later contracted into nuclear (English surface analysis, nucle(us) +‎ -ar = nucle- +‎ -ar). Compare muscle and Latin mūsculus; muscular and mūsculāris.植物構成要素　Plant Component
植物の地上部　Aerial Plant Component
果実　Fruit
木の実　Nut
生理現象　Physiological Phenomena
食物と栄養　Diet, Food, and Nutrition
食物　Food
木の実　Nut


日本語WordNet(英和)での「nut」の意味
nut
動詞
1
木の実を拾う

(gather nuts)


名詞
1
ボルトに差し込まれる内部ねじ山をもつ小さなメタルブロック（通常正方形または六角形）

(a small (usually square or hexagonal) metal block with internal screw thread to be fitted onto a bolt)


2
男性の2つの生殖腺

(one of the two male reproductive glands that produce spermatozoa and secrete androgens)


3
エジプト天空の女神

(Egyptian goddess of the sky)


4
中毒症状に見えるほど熱烈に傾倒する人

(someone who is so ardently devoted to something that it resembles an addiction)


a car nut 車のナット
5
気まぐれで風変わりな人

(a whimsically eccentric person)


6
一般に大きくて堅い外皮の種子

(usually large hard-shelled seed)


7
全角の半分の幅

(half the width of an em)

Ren (confucianisme) — Wikipédia (wikipedia.org)
Ren (chinois : 仁 ; pinyin: rén ; wade-giles : jen) est un concept essentiel de l'éthique du confucianisme qui peut être traduit par « bienveillance »1. C'est une vertu d'humanité, de mansuétude, recherchée par l'homme de bien (junzi), qui se réfère au bien qu'un homme peut faire à un autre. La pratique du ren a pour norme li, la moralité2.

Les composantes du ren concernent les relations de l'homme confucéen : parents, souverain, amis. La piété filiale y est considérée comme le ciment des rapports sociaux et hiérarchiques : « Être bon fils, être simplement bon fils et bon frère, c'est déjà prendre part au gouvernement ». (Entretiens, II, 21). Le ren est donc essentiellement relationnel. Le caractère chinois se compose de deux éléments : « homme » et « deux ».

Quatre composants
Quatre éléments fondamentaux constituent le ren :

deux vertus d'honnêteté : zhong, la loyauté envers soi-même et les autres, et xin, la fidélité à la parole donnée qui rend un homme digne de confiance. C’est une forme de loyauté où la parole n’a de valeur que si elle s’accompagne de l’action qui y correspond.
deux qualités sans lesquelles l'homme ne saurait assumer de responsabilités politiques : zhi, le discernement et yong, le courage. Le discernement permet de prendre les décisions judicieuses, le courage doit être tempéré par les autres vertus3.
Le ren dans les Entretiens de Confucius
Un chapitre entier (le chapitre IV) des Entretiens de Confucius traite du ren, car Confucius en donne de multiples définitions :

« 10. Le Maître dit : Dans les affaires du monde, l'homme de bien n'a pas une attitude rigide de refus ou d'acceptation. Le Juste est sa règle.

14. Le Maître dit : Ne te soucie point de n'avoir pas de poste, mais veille plutôt à t'en rendre capable ; ne te soucie point de n'être pas connu, mais veille plutôt à t'en rendre digne.

16. Le Maître dit : L'homme de bien connaît le Juste, l'homme de peu ne connaît que le profit.

17. Le Maître dit : Si tu rencontres un homme de valeur, cherche à lui ressembler. Si tu rencontres un homme médiocre, cherche ses défauts en toi-même.

24. Le Maître dit : L'homme de bien préfère être lent à parler mais prompt à agir.

25. Le Maître dit : La vertu n'est jamais solitaire, on fait cercle autour d'elle4. »



 

Ren (philosophy) - Wikipedia
Ren (Chinese: 仁, meaning "co-humanity" or "humaneness") is a Confucian virtue meaning the good quality of a virtuous human when reaching for higher ideals or when being altruistic. Ren is exemplified by functional, instinctual, parental feelings and intentions of encouragement and protection for their children. It is considered the outward expression of Confucian ideals.

Yan Hui, one of the Four Sages, once asked his master to describe the rules of ren. Confucius replied, "One should see nothing improper, hear nothing improper, say nothing improper, do nothing improper."[1] Confucius also defined ren in the following way: "wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others."[2] Confucius also said, "Ren is not far off; he who seeks it has already found it."[This quote needs a citation] Ren is close to man and never leaves him.[3]

Interpretation of the Chinese character
The single logogram for ren is a composite of two distinct common hanzi, 人 (man, a man, a person) and 二 (two), with 人 assuming its common form inside another character, to which various interpretations have been assigned. Internally ren can mean "to look up" or "to aspire to higher principles or ideals" and, externally one often hears that ren means "how two people should treat one another". While such folk etymologies are common in discussions of Chinese characters, they are often misleading.

In the case of ren—usually translated as "benevolence" or "humaneness"—humaneness is human-ness, the essence of being human. For Confucius, the interaction of a completely dependent infant and caring parent is the most emotionally charged human interaction, "To love a thing means wanting it to live...".[4] The Way of humaneness is human interaction and, through shared experience, knowing one's family. "Fan Chi asked about humaneness. The Master said it is loving people. Fan Chi asked about wisdom. The Master said it is knowing people."[5] In other words, human love and interaction is the source of humaneness, the source of the human self.

Another common interpretation of the graphical elements is Man or a man connecting Heaven and Earth.

Pre-imperial epigraphic sources testify to alternative writings of the same character: 忎 (given as a variant of 仁 in the Shuowen dictionary), 身 with 心 below (⿱身心), and the latter compound with 人 on the right.[6]

Principles of li, ren, and yi
The principle of ren is related to the concepts of li and yi. Li is often translated as "ritual"; yi as "righteousness". These three interrelated terms deal with agency as Confucians conceive it. Li is action deemed appropriate by society, yi is action that is indeed correct, while ren deals with the relationship between the agent and object of the action. Often the same action is both li and yi; however, that is not always the case.

Li is the outward expression of Confucian ideals, while Hopfe M, Lewis and Woodward R. Mark. Religions of the World. Pearson Education Inc: Upper Saddle River, New Jersey, 07458.ren}} is both the inward and outward expressions of those same ideals. According to Hopfe and Woodward: "Basically, li seems to mean 'the course of life as it is intended to go'. Li also has religious and social connotations. When a society lives by li, it moves smoothly: men and women respect their elders and superiors; the proper rituals and ceremonies are performed; everything and everyone is in its proper place."[7]: 180–181 

Nature of ren
Traditional views
Ren relies heavily on the relationships between two people, but at the same time encompasses much more than that. It represents an inner development towards an altruistic goal, while simultaneously realizing that one is never alone, and that everyone has these relationships to fall back on, being a member of a family, the state, the world, and ultimately the Tao.[8]

Ren is not a concept that is learned; it is innate Everyone is born with the sense of ren. Confucius believed that the key to long-lasting integrity was to constantly think, since[non sequitur] the world is continually changing at a rapid pace.

Ren has been translated as "benevolence", "perfect virtue", "goodness", or "human-heartedness".[7]: 181  When asked, Confucius defined it by the ordinary Chinese word for love, ai, saying that it meant to "love others".[9]

Ren also has a political dimension. Confucianism says that if the ruler lacks ren, it will be difficult for his subjects to behave humanely. Ren is the basis of Confucian political theory; the ruler is exhorted to refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the Mandate of Heaven or, in other words, the right to rule. A ruler lacking such a mandate need not be obeyed, but a ruler who reigns humanely and takes care of the people will be entrusted by Heaven and trust by the people therefore follows, for the benevolence of his dominion shows that he has been mandated (ming 命) by heaven. Confucius himself had little to say on the active will of the people, though he believed the ruler should definitely pay attention to the needs of the people and take good care of them to minimize wants. Mencius, however, stated that the people's opinion on certain weighty matters should be polled.[10][circular reference]

Ren also includes traits that are a part of being righteous, such as: xìn (信), meaning to make one's words complement one's actions; lǐ (禮), which means to properly participate in everyday rituals; jìng (敬), meaning seriousness; and yì (義), which means righteousness. When all these qualities are present, then one can truly be identified as a junzi (君子), or "superior man"—a morally superior human being. Confucians held the view that government should be run by junzi who concentrate solely on the welfare of the people they govern.[10][circular reference]