Vokabeltexte Chinesisch/ Vokabellektionen/ Druckversion791
Lektion 791
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
廓 |
kuo4 | schwer, wichtig, Umriß, geräumig, weit | wiktionary Etymologie: |
暹 |
xian1 | Siam | wiktionary Etymologie: |
愍 |
min3 | sympathisieren, bemitleiden | wiktionary Etymologie: |
琉 |
liu2 | Edelstein | wiktionary Etymologie: |
珅 |
shen1 | eine Jadeart | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]廓
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
轮廓 |
lun2 kuo4 | Umriss, Konturen, Aufriss |
輪廓 |
lun2 kuo4 | (traditionelle Schreibweise von 轮廓), Umriss, Konturen, Aufriss |
轮廓片 |
lun2 kuo4 pian4 | Konturenfilm |
輪廓片 |
lun2 kuo4 pian4 | (traditionelle Schreibweise von 轮廓片), Konturenfilm |
轮廓画 |
lun2 kuo4 hua4 | Silhouette |
輪廓畫 |
lun2 kuo4 hua4 | (traditionelle Schreibweise von 轮廓画), Silhouette |
轮廓线 |
lun2 kuo4 xian4 | Silhouette |
廓尔喀 |
kuo4 er3 ka1 | Gurkha (Die Gurkha sind eine von vielen nepalesischen Ethnien.) |
| kuo4 er3 ke4 | [Gurkha] | |
廓爾喀 |
kuo4 er3 ka1 | (traditionelle Schreibweise von 廓尔喀), Gurkha (Die Gurkha sind eine von vielen nepalesischen Ethnien.) |
| kuo4 er3 ke4 | [Gurkha] | |
轮廓符号 |
lun2 kuo4 fu2 hao4 | Konturzeichen |
輪廓符號 |
lun2 kuo4 fu2 hao4 | (traditionelle Schreibweise von 轮廓符号), Konturzeichen |
描绘轮廓 |
miao2 hui4 lun2 kuo4 | profilieren |
轮廓分明 |
lun2 kuo4 fen1 ming2 | wohldefiniert |
輪廓分明 |
lun2 kuo4 fen1 ming2 | (traditionelle Schreibweise von 轮廓分明), wohldefiniert |
图表轮廓 |
tu2 biao3 lun2 kuo4 | Karte, Umriss |
圖表輪廓 |
tu2 biao3 lun2 kuo4 | (traditionelle Schreibweise von 图表轮廓), Karte, Umriss |
廓尔喀人 |
kuo4 er3 ke4 ren2 | Die Gurkha - eine von vielen nepalesischen Ethnien. Bekannt wurden sie als Soldaten im Dienste Großbritanniens. Während manche ihren Ursprung auf Rajputen als Vorfahren zurückführen, ist die Benennung inzwischen auch auf Bevölkerungsteile tibetischer und birmanischer Herkunft übergegangen. Nach ihnen benannt ist Gorkha, ein Fürstentum bzw. heutiger Distrikt in Zentralnepal. |
廓爾喀人 |
kuo4 er3 ke4 ren2 | (traditionelle Schreibweise von 廓尔喀人), Die Gurkha - eine von vielen nepalesischen Ethnien. Bekannt wurden sie als Soldaten im Dienste Großbritanniens. Während manche ihren Ursprung auf Rajputen als Vorfahren zurückführen, ist die Benennung inzwischen auch auf Bevölkerungsteile tibetischer und birmanischer Herkunft übergegangen. Nach ihnen benannt ist Gorkha, ein Fürstentum bzw. heutiger Distrikt in Zentralnepal. |
勾勒轮廓 |
gou1 le4 lun2 kuo4 | konturieren |
勾勒輪廓 |
gou1 le4 lun2 kuo4 | (traditionelle Schreibweise von 勾勒轮廓), konturieren |
勾画轮廓 |
gou1 hua4 lun2 kuo4 | Konturieren |
勾畫輪廓 |
gou1 hua4 lun2 kuo4 | (traditionelle Schreibweise von 勾画轮廓), Konturieren |
勾勒出轮廓 |
gou1 lei1 chu1 lun2 kuo4 | skizziert |
勾勒出輪廓 |
gou1 lei1 chu1 lun2 kuo4 | (traditionelle Schreibweise von 勾勒出轮廓), skizziert |
轮廓控制系统 |
lun2 kuo4 kong4 zhi4 xi4 tong3 | Konturkontrollsystem |
刮墨刀轮廓尺寸 |
gua1 mo4 dao1 lun2 kuo4 chi3 cun4 | Farbmesserprofil |
颳墨刀輪廓尺寸 |
gua1 mo4 dao1 lun2 kuo4 chi3 cun4 | (traditionelle Schreibweise von 刮墨刀轮廓尺寸), Farbmesserprofil |
暹
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
暹罗 |
xian1 luo2 | siamesisch |
暹羅 |
xian1 luo2 | (traditionelle Schreibweise von 暹罗), siamesisch |
暹粒省 |
xian1 li4 sheng3 | Siem Reap |
暹罗人 |
xian1 luo2 ren2 | Siamese |
暹羅人 |
xian1 luo2 ren2 | (traditionelle Schreibweise von 暹罗人), Siamese |
暹罗猫 |
xian1 luo2 mao1 | Siamkatze |
暹羅貓 |
xian1 luo2 mao1 | (traditionelle Schreibweise von 暹罗猫), Siamkatze |
暹粒市 |
xian1 li4 shi4 | Siem Reap |
暹罗湾 |
xian1 luo2 wan1 | Golf von Thailand |
愍
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
晋愍帝 |
jin4 min3 di4 | Jin Mindi |
晉愍帝 |
jin4 min3 di4 | (traditionelle Schreibweise von 晋愍帝), Jin Mindi |
琉
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
琉森 |
liu2 sen1 | Luzern (Schweiz) |
琉璃 |
liu2 li4 | Glasur (Keramik), Engobe, Kachel, glasierte Fliese |
帛琉 |
bo2 liu2 | Palau |
琉善 |
liu2 shan4 | Lukian von Samosata |
琉球乡 |
liu2 qiu2 xiang1 | Liuchiu (Dorf in Taiwan) |
琉球鄉 |
liu2 qiu2 xiang1 | (traditionelle Schreibweise von 琉球乡), Liuchiu (Dorf in Taiwan) |
琉球语 |
liu2 qiu2 yu3 | Ryūkyū-Sprachen |
琉球語 |
liu2 qiu2 yu3 | (traditionelle Schreibweise von 琉球语), Ryūkyū-Sprachen |
琉璃瓦 |
liu2 li2 wa3 | glasierter Dachziegel |
琉璃厂 |
liu2 li2 chang3 | Liulichang Antikmarkt (Beijing, südlich des 前门) |
小琉球 |
xiao3 liu2 qiu2 | Xiao Liu Qiu, Hsiao Liuchiu, Little Liuchiu („Kleine Edelstein-Insel“, taiwanische Koralleninsel), (English: Lamay Island, Golden Lion Island) |
琉森湖 |
liu2 sen1 hu2 | Vierwaldstättersee |
克琉斯 |
ke4 liu2 si1 | Keleos, Celeus, (ein mythischer König von Eleusis) |
琉球屿 |
liu2 qiu2 yu3 | Edelstein-Inselchen (anderer Name von Hsiao Liuchiu) |
阿基琉斯 |
a1 ji1 liu2 si1 | Achilleus |
琉球群岛 |
liu2 qiu2 qun2 dao3 | Ryūkyū-Inseln |
塞琉古三世 |
sai1 liu2 gu3 san1 shi4 | Seleukos III. |
琉森音乐节 |
liu2 sen1 yin1 yue4 jie2 | Lucerne Festival |
琉森音樂節 |
liu2 sen1 yin1 yue4 jie2 | (traditionelle Schreibweise von 琉森音乐节), Lucerne Festival |
塞琉西王朝 |
sai1 liu2 xi1 wang2 chao2 | Seleukiden |
塞琉古一世 |
sai1 liu2 gu3 yi1 shi4 | Seleukos I. |
塞琉古二世 |
sai1 liu2 gu3 er4 shi4 | Seleukos II. |
厄琉息斯秘仪 |
e4 liu2 xi1 si1 mi4 yi2 | Mysterien von Eleusis(Philos) |
琉息太尼亚省 |
liu2 xi1 tai4 ni2 ya4 sheng3 | Lusitania |
琉息太尼亞省 |
liu2 xi1 tai4 ni2 ya4 sheng3 | (traditionelle Schreibweise von 琉息太尼亚省), Lusitania |
克琉比斯和比同 |
ke4 liu2 bi3 si1 he2 bi3 tong2 | Kleobis und Biton (ein Brüderpaar in der griechischen Mythologie) |
珅
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
和珅 |
he2 shen1 | Heshen |
Sätze
[Bearbeiten]廓
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
暹
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
愍
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
琉
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
在15世纪，琉球王国是中国帝国的附庸国。 |
Während des 15. Jahrhunderts war das Königreich Ryūkyū dem kaiserlichen China tributpflichtig. (Mandarin, Tatoeba Martha Pfirsichbaeumchen ) | |
在15世紀，琉球王國是中國帝國的附庸國。 |
Während des 15. Jahrhunderts war das Königreich Ryūkyū dem kaiserlichen China tributpflichtig. (Mandarin, Tatoeba Martha Pfirsichbaeumchen ) |
珅
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
Texte
[Bearbeiten]王是一个领袖的头衔，一般是君主的称号，即「国王」。王的等级低于皇帝，高于大公，王是一朝的主庭、王上之王。在中国历史中，皇帝称号是由秦始皇创制使用的，后来一些藩属国，例如李氏朝鲜、安南、琉球等国的君主也被中国皇帝封为国王。亦可以是不同部落的首领。
古者杨墨塞路，孟子辞而辟之，廓如也。后之塞路者有矣，窃自比于孟子。
Englische Übersetzung siehe ctext.org
礼记-哀公问
[Bearbeiten]Text
[Bearbeiten]
Richard Wilhelm
[Bearbeiten]Der Herzog sprach: »Darf ich fragen: Was heißt seine Persönlichkeit vollenden?« Meister Kung sprach: »In allen Dingen nicht zu weit gehen. (Nicht zu weit gehen in allen Dingen heißt mit dem Weg des Himmels übereinstimmen.)«
Der Herzog sprach: »Darf ich fragen: Was schätzt der Edle an dem Weg des Himmels so hoch?« Meister Kung erwiderte: »Er schätzt seine Unerschöpflichkeit. Wie Sonne und Mond einander folgen von Westen nach Osten und sich nicht erschöpfen: das ist der Weg des Himmels. Nie wird ihre Dauer unterbrochen: das ist der Weg des Himmels. Ohne zu handeln, vollendet diese Unerschöpflichkeit alle Wesen: das ist der Weg des Himmels. Sind sie vollendet, so erleuchtet sie sie: das ist der Weg des Himmels.«
James Legge
[Bearbeiten]The duke said, 'I venture to ask what is meant by "doing all that could be done for one's person."' Confucius replied, 'It is keeping from all transgression of what is due in all the sphere beyond one's self.'
The duke said, 'I venture to ask what it is that the superior man values in the way of Heaven.' Confucius replied, 'He values its unceasingness. There is, for instance, the succession and sequence of the sun and moon from the east and west - that is the way of Heaven. There is the long continuance of its progress without interruption - that is the way of Heaven. There is its making (all) things complete without doing anything - that is the way of Heaven. There is their brilliancy when they have been completed - that is the way of Heaven.'
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 792
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
禧 |
xi1/xi3 | Glück, Freude, Wonne, Vergnügen, Freudenfest | wiktionary Etymologie: |
辫 |
bian4 | flechten, Zopf | wiktionary Etymologie: |
蹴 |
cu4 | Fußtritt, Stoß, treten, kicken, | wiktionary Etymologie:  
|
鸦 |
ya1 | Krähe, Rabe | wiktionary Etymologie: |
捻 |
nian3 | drehen, wirbeln, zwirnen, gedrehtes/gezwirntes Ding | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]禧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
慈禧 |
ci2 xi3 | Cixi |
禧年 |
xi3 nian2 | Jubeljahr |
千禧号 |
qian1 xi1 hao4 | Millennium (Kreuzfahrtschiff) |
千禧號 |
qian1 xi1 hao4 | (traditionelle Schreibweise von 千禧号), Millennium (Kreuzfahrtschiff) |
千禧年 |
qian1 xi1 nian2 | Millennium |
千禧球场 |
qian1 xi1 qiu2 chang3 | Millennium Stadium |
千禧球場 |
qian1 xi1 qiu2 chang3 | (traditionelle Schreibweise von 千禧球场), Millennium Stadium |
慈禧太后 |
ci2 xi3 tai4 hou4 | Kaiserinwitwe Cixi |
慈禧太後 |
ci2 xi3 tai4 hou4 | (traditionelle Schreibweise von 慈禧太后), Kaiserinwitwe Cixi |
千禧年主义 |
qian1 xi1 nian2 zhu3 yi4 | Millenarismus |
千禧年主義 |
qian1 xi1 nian2 zhu3 yi4 | (traditionelle Schreibweise von 千禧年主义), Millenarismus |
辫
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
发辫 |
fa3 bian4 | Zopf, flechten, Litze |
脏辫 |
zang1 bian4 | dreadlocks |
辫子 |
bian4 zi5 | 条[tiao2] |
小辫 |
xiao3 bian4 | pigtail |
抓辫子 |
zhua1 bian4 zi5 | Jemandes Fehler ausnutzen |
马尾辫 |
ma3 wei3 bian4 | Zopf, Pferdeschwanz |
小辫儿 |
xiao3 bian4 er1 | (kleiner) Zopf, Aufhänger, Gelegenheit |
小辫子 |
xiao3 bian4 zi5 | pigtail, a shortcoming or evidence of wrongdoing that can be seized upon by others |
麻花辫 |
ma2 hua1 bian4 | braided pigtail |
抓小辫子 |
zhua1 xiao3 bian4 zi5 | to catch sb out |
编成辫子 |
bian1 cheng2 bian4 zi5 | flechten |
蹴
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
一蹴可几 |
yi1 cu4 ke3 ji3 | to succeed at the first try, easy as pie, one can do it at once |
一蹴可幾 |
yi1 cu4 ke3 ji3 | (traditionelle Schreibweise von 一蹴可几), to succeed at the first try, easy as pie, one can do it at once |
一蹴而得 |
yi1 cu4 er2 de2 | to get there in one step; easily done, success at a stroke, to get results overnight |
一蹴而就 |
yi1 cu4 er2 jiu4 | to get there in one step; easily done, success at a stroke, to get results overnight |
一蹴即至 |
yi1 cu4 ji2 zhi4 | to get there in one step; easily done, success at a stroke, to get results overnight |
中美洲蹴球 |
zhong1 mei3 zhou1 cu4 qiu2 | Mesoamerikanisches Ballspiel |
鸦
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
鸦片 |
ya1 pian4 | Opium |
渡鸦 |
du4 ya1 | Kolkrabe (lat: Corvus corax) |
涂鸦 |
tu2 ya1 | Graffiti |
鸦科 |
ya1 ke1 | Rabenvögel |
家鸦 |
jia1 ya1 | Glanzkrähe |
寒鸦 |
han2 ya1 | Dohle |
万鸦老 |
wan4 ya1 lao3 | Manado |
蓝松鸦 |
lan2 song1 ya1 | Blauhäher |
涂鸦历史 |
tu2 ya1 li4 shi3 | Geschichtsklitterung |
鸦片战争 |
ya1 pian4 zhan4 zheng1 | Opiumkrieg |
第二次鸦片战争 |
di4 er4 ci4 ya1 pian4 zhan4 zheng1 | Zweiter Opiumkrieg |
第一次鸦片战争 |
di4 yi1 ci4 ya1 pian4 zhan4 zheng1 | Erster Opiumkrieg |
捻
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
加捻 |
jia1 nian3 | Verzug, Zwirnen |
抹捻 |
mo3 nian3 | Monian |
假捻 |
jia3 nian3 | falsche Drehung |
捻股机 |
nian3 gu3 ji1 | Verseilmaschine |
捻股機 |
nian3 gu3 ji1 | (traditionelle Schreibweise von 捻股机), Verseilmaschine |
加捻器 |
jia1 nian3 qi4 | Drallaufsatz, Drallgeber (Textil) |
纸的扇形捻开 |
zhi3 de5 shan4 xing2 nian3 kai1 | ausfächern, fanout |
紙的扇形捻開 |
zhi3 de5 shan4 xing2 nian3 kai1 | (traditionelle Schreibweise von 纸的扇形捻开), ausfächern, fanout |
Sätze
[Bearbeiten]禧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
辫
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
我用丝带在头上扎了一个马尾辫。 |
Ich benutzte ein Band, um mein Haar zu einem Pferdeschwanz zu binden. (Mandarin, Tatoeba nickyeow Ramona ) | |
她扎着辫子。 |
Sie trägt Zöpfe. (Mandarin, Tatoeba crescat lilygilder ) |
蹴
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
鸦
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
宗教是人民个鸦片。 |
Die Religion ist das Opium des Volkes. Das Opium des Volkes ist die Religion. (Shanghai, Tatoeba U2FS BraveSentry ) | |
宗教是人民的鸦片。 |
Die Religion ist das Opium des Volks. (Mandarin, Tatoeba U2FS deniko ) |
捻
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
伊垃海帮侬搞七捻三。 |
He is muddling you up. (Shanghai, Tatoeba U2FS ) |
Lückentexte
[Bearbeiten]Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第四十一課
第四十一课
dì sì shí yī kè
Einundvierzigste Lektion
Sie kommt auch im 曲海總目提要/ Qūhǎi zǒngmù tíyào, Rolle 35 vor.
Das Thema ist eine Geschichte aus der Kindheit 文彥博/文彦博/Wen Yanbos(1019-1086).
文彥博幼時與群兒__.
文彦博幼时与群儿击球.
Wén yànbó yòu shí yǔ qún er jī qiú.
In Wen Yanbos Kindheit spielte er mit einer Gruppe Jungen Ball.
Variante:
按文彥博幼時。與群兒 herumtollen。
按文彦博幼时。与群儿 herumtollen。
Àn wén yànbó yòu shí. Yǔ qún er xī.
In Wen Yanbos Kindheit tollte er mit einer Gruppe Jungen herum.
_落柱穴中.
球落柱穴中.
Qiú luò zhù xué zhōng.
Der Ball fiel in ein Pfostenloch.
Varianten:
球入穴中。
球入穴中。
Qiú rù xué zhōng.
Der Ball fiel in ein Loch.
蹴 Ball _入穴中。
蹴 Ball 滚入穴中。
Cù jū gǔn rù xué zhōng.
Der gekickte Ball rollte in ein Loch.
穴深.
穴深.
Xué shēn.
Das Loch war tief.
探之不得出.
探之不得出.
Tàn zhī bùdé chū.
Mit der Hand konnte man den Ball nicht herausholen.
群兒無計.
群儿无计.
Qún er wú jì.
Die Gruppe Jungen hatte keinen Plan.
彥博以水灌之.
彦博以水灌之.
Yàn bó yǐ shuǐ guàn zhī.
Yanbo begoss das Loch mit Wasser.
_遂浮出.
球遂浮出.
Qiú suì fú chū.
Der Ball kam daraufhin auf dem Wasser schwimmend heraus.
Varianten:
用水浮之而出。
用水浮之而出。
Yòngshuǐ fú zhī ér chū.
Man nutzte Wasser, er trieb nach oben und kam heraus.
彥博用水浮出。
彦博用水浮出。
Yàn bó yòngshuǐ fú chū.
Yangbo nutzte Wasser, um in darauf treibend herauszuholen.
Nachwort:
與司馬光_ Trog 破水。以救小兒。
与司马光击 Trog 破水。以救小儿。
Yǔ sīmǎ guāng jī wèng pòshuǐ. Yǐ jiù xiǎo'ér.
Er ist wie Sima Guang, der gegen den Trog hämmerte, dass er brach und das Wasser auslief, damit er einen Jungen retten konnte.
皆稱幼慧
皆称幼慧
Jiē chēng yòu huì
Beide werden als intelligente Kinder gepriesen.
礼记-哀公问
[Bearbeiten]Text
[Bearbeiten]Richard Wilhelm
[Bearbeiten]Der Herzog sprach: »Ich bin töricht und unwissend. Macht es meinem Herzen noch klarer.« Meister Kung wurde ernst, stand von der Matte auf und erwiderte: »Der sittlich gute Mensch geht in keinem Ding zu weit. Der ehrfurchtsvolle Sohn geht in keinem Ding zu weit. Der sittlich gute Mensch dient den Eltern, wie er dem Himmel dient, und dient dem Himmel, wie er den Eltern dient. Darum vollendet der ehrfürchtige Sohn seine Persönlichkeit.«
Der Herzog sprach: »Nachdem ich diese Worte gehört habe, hoffe ich nur, daß ich mich nie wieder dagegen versündige.« Meister Kung erwiderte: »Daß Ihr dies Wort gesprochen habt, Fürst, ist das Glück Eures Knechtes.«
James Legge
[Bearbeiten]The duke said, 'I am very stupid, unintelligent also, and occupied with many things; do you, Sir, help me that I may keep this lesson in my mind.' Confucius looked grave, moved a little from his mat, and replied, 'A man of all-comprehensive virtue does not transgress what is due from him in all the sphere beyond himself, and it is the same with a filial son. Therefore a son of all-comprehensive virtue serves his parents as he serves Heaven, and serves Heaven as he serves his parents.' Hence a filial son does all that can be done for his person.'
The duke said, 'I have heard your (excellent) words;--how is it that I shall hereafter not be able to keep from the guilt (of transgressing)?' Confucius answered, 'That your lordship gives expression to such words is a happiness to me.'
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 793
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
祫 |
xia2 | Ahnenopferzeremonie (alle drei Jahre) | wiktionary Etymologie: 
|
瑷 |
ai4 | Edelstein, Jade hoher Qualität | wiktionary Etymologie: |
珲 |
hun2 | hell, herrlich, Hun-Jade | wiktionary Etymologie: |
勘 |
kan1 | erkunden, prüfen, inspizieren, untersuchen, Kopie mit Original vergleichen | wiktionary Etymologie:  
|
舰 |
jian4 | Kriegsschiff | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]瑷
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
瑷辉 |
ai4 hui1 | ein Ortsname, in der Provinz Heilongjiang |
珲
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
珲春 |
hun2 chun1 | Hunchun (Stadt in Jilin) |
瑷珲 |
ai4 hun2 | Aigun |
珲春市 |
hun2 chun1 shi4 | Hunchun |
瑷珲条约 |
ai4 hun2 tiao2 yue1 | Vertrag von Aigun |
勘
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
勘查 |
kan1 cha2 | überprüfen, erkunden |
校勘 |
jiao4 kan1 | Textkritik, vergleichen |
勘验 |
kan1 yan4 | ermitteln |
勘误 |
kan1 wu4 | Druckfehler |
勘测 |
kan1 ce4 | Erkunden und Vermessen, erforschen, nachforschen, prüfen, inspizieren |
勘探 |
kan1 tan4 | Erkundung, Exploration |
勘正 |
kan1 zheng4 | etw. Korrektur lesen, untersuchen und Fehler verbessern |
勘察 |
kan1 cha2 | Erforschung (eines Geländes), schürfen (nach Bodenschätzen) |
勘误表 |
kan1 wu4 biao3 | Errata |
地球勘探 |
di4 qiu2 kan1 tan4 | Erdbeobachtung |
电法勘探 |
dian4 fa3 kan1 tan4 | elektrische Erkundung |
電法勘探 |
dian4 fa3 kan1 tan4 | (traditionelle Schreibweise von 电法勘探), elektrische Erkundung |
磁力勘探 |
ci2 li4 kan1 tan4 | magnetische Erkundung |
山本勘助 |
shan1 ben3 kan1 zhu4 | Yamamoto Kansuke |
地震勘探 |
di4 zhen4 kan1 tan4 | seismische Untersuchung, Seismik |
科学元勘 |
ke1 xue2 yuan2 kan1 | Wissenschaftssoziologie |
科學元勘 |
ke1 xue2 yuan2 kan1 | (traditionelle Schreibweise von 科学元勘), Wissenschaftssoziologie |
土地勘定 |
tu3 di4 kan1 ding4 | Landvermessung |
勘测设计 |
kan1 ce4 she4 ji4 | Erkunden und Projektieren |
遥感勘测 |
yao2 gan3 kan1 ce4 | Fernmesstechnik |
重力勘探 |
zhong4 li4 kan1 tan4 | Gravimetrik, gravimetrische Erkundung |
磁法勘探 |
ci2 fa3 kan1 tan4 | magnetisches Schürfen |
勘探地震学 |
kan1 tan4 di4 zhen4 xue2 | Explorationsseismologie |
勘探地震學 |
kan1 tan4 di4 zhen4 xue2 | (traditionelle Schreibweise von 勘探地震学), Explorationsseismologie |
地球物理探勘 |
di4 qiu2 wu4 li3 tan4 kan1 | geophysikalische Erkundung |
地质勘探工作 |
di4 zhi4 kan1 tan4 gong1 zuo4 | geologische Erkundung |
美国地质勘探局 |
mei3 guo2 di4 zhi2 kan1 tan4 ju2 | United States Geological Survey |
征求勘探石油投标 |
zheng1 qiu2 kan1 tan4 shi2 you2 tou2 biao1 | Angebote über die Explorationvon Öl einholen |
征求勘探石油投標 |
zheng1 qiu2 kan1 tan4 shi2 you2 tou2 biao1 | (traditionelle Schreibweise von 征求勘探石油投标), Angebote über die Explorationvon Öl einholen |
舰
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
军舰 |
jun1 jian4 | Kriegsschiff |
兵舰 |
bing1 jian4 | Kriegsschiff |
舰炮 |
jian4 pao4 | Schiffsgeschütz |
舰长 |
jian4 zhang3 | Befehlshaber ( Schiff der Marine ), Kapitän ( Schiff der Marine ) |
舰队 |
jian4 dui4 | Flotte |
旗舰 |
qi2 jian4 | Admiralsschiff, Flaggschiff |
舰载 |
jian4 zai4 | an Bord stationiert |
舰只 |
jian1 zhi1 | Kriegsschiff |
战舰 |
zhan4 jian4 | Kriegsschiff, Schlacht, Schlachtschiff |
舰船 |
jian4 chuan2 | Schiff |
主力舰 |
zhu3 li4 jian4 | Schlachtschiff |
战列舰 |
zhan4 lie4 jian4 | Schlachtschiff |
运输舰 |
yun4 shu1 jian4 | Transportschiff |
无畏舰 |
wu2 wei4 jian4 | HMS Dreadnought (ein Schlachtschiff der britischen Royal Navy) |
登陆舰 |
deng1 lu4 jian4 | Landungsschiff |
旗舰点 |
qi2 jian4 dian3 | Flagshipstore |
补给舰 |
bu3 ji3 jian4 | militärischer Versorgungsschiff, Trossschiff |
驱逐舰 |
qu1 zhu2 jian4 | Zerstörer |
护卫舰 |
hu4 wei4 jian4 | Fregatte |
巡防舰 |
xun2 fang2 jian4 | Fregatte |
铁甲舰 |
tie3 jia3 jian4 | eisern, gepanzert |
添马舰 |
tian1 ma3 jian4 | Katastrophen im Schienenverkehr |
驱追舰 |
qu1 zhui1 jian4 | Zerstörer |
小舰队 |
xiao3 jian4 dui4 | Schwadron |
扫雷舰 |
sao4 lei2 jian4 | Kehrer |
巡洋舰 |
xun2 yang2 jian4 | Kreuzer |
舰载机 |
jian4 zai4 ji1 | Schiffsflugzeug |
旗舰店 |
qi2 jian4 dian4 | Flagship-Store, Hauptfiliale |
万舰齐发 |
wan4 jian4 qi2 fa1 | Homeworld |
无敌舰队 |
wu2 di2 jian4 dui4 | Armada |
军舰鸟科 |
jun1 jian4 niao3 ke1 | Fregattvögel |
罗马的舰 |
luo2 ma3 de5 jian4 | Galeere |
航空母舰 |
hang2 kong1 mu3 jian4 | Flugzeugträger |
黑海舰队 |
hei1 hai3 jian4 dui4 | Schwarzmeerflotte |
舰载雷达 |
jian4 zai4 lei2 da2 | Bordradar |
星舰战将 |
xing1 jian4 zhan4 jiang1 | Starship Troopers |
反舰飞弹 |
fan3 jian4 fei1 dan4 | Seezielflugkörper |
舰队司令 |
jian4 dui4 si1 ling4 | Admiral |
救援巡洋舰 |
jiu4 yuan2 xun2 yang2 jian4 | Seenotrettungskreuzer |
地对舰导弹 |
di4 dui4 jian4 dao3 dan4 | Boden-Schiff-Rakete |
舰对空飞弹 |
jian4 dui4 kong1 fei1 dan4 | Flugabwehrrakete (Surface to Air Missile, SAM), seegestützte Boden-Luft-Rakete |
战列巡洋舰 |
zhan4 lie4 xun2 yang2 jian4 | Schlachtkreuzer |
星舰迷航记 |
xing1 jian4 mi2 hang2 ji4 | Star Trek (Sci-Fi Serie; Film) |
空对舰飞弹 |
kong1 dui4 jian4 fei1 dan4 | Luft-Schiff-Rakete (Air-to-Ship Missile, ASM) |
警察巡逻舰 |
jing3 cha2 xun2 luo2 jian4 | Polizeiboot |
舰载杂用船 |
jian4 zai4 za2 yong4 chuan2 | Segeljolle |
雾岛号战舰 |
wu4 dao3 hao4 zhan4 jian4 | Kirishima (Name eines Kriegsschiffes der japanischen Marine) |
西班牙舰队 |
xi1 ban1 ya2 jian4 dui4 | Silberflotte |
45型驱逐舰 |
4 5 xing2 qu1 zhu2 jian4 | Daring-Klasse, Type 45 (Zerstörer-Klasse der Royal Navy) |
飞鱼反舰导弹 |
fei1 yu2 fan3 jian4 dao3 dan4 | MBDA Exocet SM39 |
42型驱逐舰 |
4 2 xing2 qu1 zhu2 jian4 | Sheffield-Klasse, Type 42 (Zerstörer-Klasse der Royal Navy) |
攻击航空母舰 |
gong1 ji2 hang2 kong1 mu3 jian4 | Angriffsflugzeugträger |
波罗的海舰队 |
bo1 luo2 di4 hai3 jian4 dui4 | Baltische Flotte |
战舰波将金号 |
zhan4 jian4 bo1 jiang1 jin1 hao4 | Panzerkreuzer Potemkin |
基德级驱逐舰 |
ji1 de2 ji2 qu1 zhu2 jian4 | Kidd-Klasse |
基隆级驱逐舰 |
ji1 long2 ji2 qu1 zhu2 jian4 | Kidd-Klasse |
纪德级驱逐舰 |
ji4 de2 ji2 qu1 zhu2 jian4 | Kidd-Klasse |
三帆快速战舰 |
san1 fan2 kuai4 su4 zhan4 jian4 | Fregatte |
衣阿华级战列舰 |
yi1 a1 hua2 ji2 zhan4 lie4 jian4 | Iowa-Klasse |
内华达级战列舰 |
nei4 hua2 da2 ji2 zhan4 lie4 jian4 | Nevada-Klasse |
翔鹤级航空母舰 |
xiang2 he4 ji2 hang2 kong1 mu3 jian4 | Shokaku |
德意志级装甲舰 |
de2 yi4 zhi4 ji2 zhuang1 jia3 jian4 | Panzerschiff |
航空母舰战斗群 |
hang2 kong1 mu3 jian4 zhan4 dou4 qun2 | Carrier Vessel Battle Group |
南达科他级战列舰 |
nan2 da2 ke1 ta1 ji2 zhan4 lie4 jian4 | South-Dakota-Klasse |
胡德号战列巡洋舰 |
hu2 de2 hao4 zhan4 lie4 xun2 yang2 jian4 | HMS Hood |
星舰奇航记动画版 |
xing1 jian4 qi2 hang2 ji4 dong4 hua4 ban3 | Die Enterprise |
皇家方舟号航空母舰 |
huang2 jia1 fang1 zhou1 hao4 hang2 kong1 mu3 jian4 | Ark Royal |
星舰奇航记之企业号 |
xing1 jian4 qi2 hang2 ji4 zhi1 qi3 ye4 hao4 | Star Trek: Enterprise (Sci-Fi Serie) |
住黎巴嫩海域的舰队 |
zhu4 li2 ba1 nen4 hai3 yu4 de5 jian4 dui4 | die nach Libanon aufgebrochene Schiffseinheit |
北卡罗来纳级战列舰 |
bei3 ka3 luo2 lai2 na4 ji2 zhan4 lie4 jian4 | North-Carolina-Klasse |
星舰奇航记之重返地球 |
xing1 jian4 qi2 hang2 ji4 zhi1 chong2 fan3 di4 qiu2 | Star Trek: Voyager |
冯德坦恩号战列巡洋舰 |
feng2 de2 tan3 en1 hao4 zhan4 lie4 xun2 yang2 jian4 | SMS Von der Tann |
阿拉斯加级大型巡洋舰 |
a1 la1 si1 jia1 ji2 da4 xing2 xun2 yang2 jian4 | Alaska-Klasse |
德弗林格级战列巡洋舰 |
de2 fu2 lin2 ge2 ji2 zhan4 lie4 xun2 yang2 jian4 | SMS Derfflinger |
德弗林格尔级战列巡洋舰 |
de2 fu2 lin2 ge2 er3 ji2 zhan4 lie4 xun2 yang2 jian4 | SMS Derfflinger |
提康德罗加级导弹巡洋舰 |
ti2 kang1 de2 luo2 jia1 ji2 dao3 dan4 xun2 yang2 jian4 | Ticonderoga-Klasse |
维托里奥维内托级战列舰 |
wei2 tuo1 li3 ao4 wei2 nei4 tuo1 ji2 zhan4 lie4 jian4 | Littorio-Klasse |
沙恩霍斯特级战列巡洋舰 |
sha1 en1 huo4 si1 te4 ji2 zhan4 lie4 xun2 yang2 jian4 | Schlachtschiff Scharnhorst |
尼米兹级核动力航空母舰 |
ni2 mi3 zi1 ji2 he2 dong4 li4 hang2 kong1 mu3 jian4 | Nimitz-Klasse |
贝尔格拉诺将军号巡洋舰 |
bei4 er3 ge2 la1 nuo4 jiang1 jun1 hao4 xun2 yang2 jian4 | ARA General Belgrano |
美国尼米兹级核动力航空母舰 |
mei3 guo2 ni2 mi3 zi1 ji2 he2 dong4 li4 hang2 kong1 mu3 jian4 | Nimitz-Klasse |
Sätze
[Bearbeiten]祫
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
瑷
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
珲
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
勘
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
舰
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
华盛顿的新保守主义者不该把航空母舰放到离俄罗斯和中国太近的地方。这两个国家有能粉碎它们的武器。 |
Die Neokonservativen in Washington sollten ihre Flugzeugträger nicht zu nahe an Russland und China platzieren. Die beiden Länder haben Waffen, mit denen sie sie zerschmettern können. (Mandarin, Tatoeba verdastelo9604 Yorwba ) |
Texte
[Bearbeiten]【2018年10月3日讯】
在美中关系因贸易战、台湾及南中国海问题等日益紧张之际，中国外交部10月2日星期二表示，中国因华盛顿的要求，推迟了双方原定10月举行的安全会谈。而五角大楼官员星期一向美国之音表示，在中国国防部长不能如约后，美国取消了国防部长马蒂斯访问中国的计划。
中国外交部发言人华春莹在外交部网站的一个声明中表示，两国起初原则同意今年10月举行第二轮安全对话。美国最近表示希望推迟对话。华春莹还表示，双方将继续就安全对话保持联系。
美国之音五角大楼记者星期一报道，马蒂斯访问中国的计划从未最后确定获正式宣布。在试图与中国国防部拟定马蒂斯与中国国防部长魏凤和会谈后，上周末决定取消访问中国的计划。
在作出此决定前，中国召回了正在美国访问的海军司令沈金龙，推迟了本来安排好的两国海军会谈，并拒绝了美国军舰10月到香港靠港访问的申请。
据路透社报道，一位美国官员星期天证实10月的安全对话取消。而北京方面有消息称，中国军方对美国制裁中国军方及其将领向俄罗斯购买军备及向台湾出售武器感到不满。
尽管中国取消10月的安全会谈，美国国防部长星期一淡化处理两国的紧张关系，称看不到两国关系会进一步恶化。
Noch keine Übersetzung
【2008年12月18日讯】
中国将派遣航空舰队到亚丁湾参加打击海盗行动。这是中国海军自15世纪以来的首次远征。
今年索马里海盗在亚丁湾一带对船只进行挟持破坏，多个国家包括中国深受其害。联合国安理会已经正式通过对索马里海盗的全面打击的决议，美国、俄罗斯等国已派遣海军舰队和直升飞机参与行动作战，中国也正式宣布加入这一行动行列中。自15世纪以来，中国的海军未至远洋参与作战。
Noch keine Übersetzung
【2008年12月13日讯】
12月11日，阿富汗总统哈米德·卡尔扎伊第一次参观在阿曼湾的美国航空母舰，以了解美国海军的海外业务。
美国海军中央司令部队负责人Bill Gortney带领卡尔扎伊参观了船以及飞机架和飞行甲板。Gortney告诉卡尔扎伊如何在该地区的飞机上使用美国业务，并解释了飞机上所携带的设备以及使用原理。
参观途中，卡尔扎伊还与几名美国水兵进行了愉快的聊天。
Noch keine Übersetzung
礼记-大传
[Bearbeiten]Text
[Bearbeiten]
Richard Wilhelm
[Bearbeiten]Die große Abhandlung
Bei diesem Kapitel haben James Legge und Richard Wilhelm anscheinend unterschiedliche Varianten. Diese Sätze hat Richard Wilhelm nicht übersetzt. Das Kapitel erscheint daher hier nur auszugsweise.
James Legge
[Bearbeiten]According to the rules, only the king offered the united sacrifice to all ancestors. The chief place was then given to him from whom the founder of the line sprang, and that founder had the place of assessor to him. The sacrifices of the princes of states reached to their highest ancestor. Great officers and other officers, who had performed great services, when these were examined (and approved) by the ruler, were able to carry their sacrifices up to their high ancestor.
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 794
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
皖 |
wan3 | alter Staat Wan, Wan-Berg, Wan-Fluß | wiktionary Etymologie: |
撑 |
cheng1 | (ab)stützen, staken, aufhalten, (mühsam) aufrechterhalten, aufspannen, (brechend) voll sein, vollstopfen | wiktionary Etymologie: |
柴 |
chai2 | Brennholz | wiktionary Etymologie:   
|
逡 |
qun1, xun4, suo1 | zurückziehen | wiktionary Etymologie: |
涌 |
yong3 | auf-/hoch-/emporsteigen, fluten, strömen, vorwärtsdrängen, sprudeln, hervorquellen | wiktionary Etymologie: |
| chong1 | Nebenfluß, Flußarm |
Zusammengesetzte Wörter
[Bearbeiten]皖
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
皖鱼 |
wan3 yu2 | Wan-Fisch |
皖魚 |
wan3 yu2 | (traditionelle Schreibweise von 皖鱼), Wan-Fisch |
竹简皖鱼 |
zhu2 jian3 wan3 yu2 | „Bambustäfelchen“-Wan-Fisch |
香竹皖鱼 |
xiang1 zhu2 wan3 yu2 | Duftender Bambus-Wan-Fisch |
香竹皖魚 |
xiang1 zhu2 wan3 yu2 | (traditionelle Schreibweise von 香竹皖鱼), Duftender Bambus-Wan-Fisch |
皖南事变 |
Wan3 nan2 Shi4 bian4 | New Fourth Army Incident of 1940, involving fighting between the Nationalists and Communists |
皖系军阀 |
Wan3 xi4 jun1 fa2 | Anhui faction of Northern Warlords 1911-c.1929 |
直皖战争 |
Zhi2 Wan3 zhan4 zheng1 | war of 1920 between Northern Warlords, in which the Zhili faction beat the Anhui faction and took over the Beijing government |
皖系战败 |
Wan3 xi4 zhan4 bai4 | Anhui faction of Northern Warlords (1912-c. 1920), led by Duan Qirui 段祺瑞 with Japanese support |
撑
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
裙撑 |
qun2 cheng1 | Kiepe |
支撑 |
zhi1 cheng5 | sichstützen |
撑竿跳 |
cheng1 gan1 tiao2 | Stabhochsprung |
支撑柱 |
zhi1 cheng5 zhu4 | Stützpfeiler, tragende Säule |
支撑住 |
zhi1 cheng5 zhu4 | Abstützung |
支撑物 |
zhi1 cheng5 wu4 | Anhalt |
俯卧撑 |
fu3 wo4 cheng1 | Liegestütze machen, sich nicht um Angelegenheiten anderer kümmern |
撑竿跳高 |
cheng1 gan1 tiao4 gao1 | Stabhochsprung |
撑杆跳高 |
cheng1 gan3 tiao4 gao1 | Stabhochsprung |
支撑得住 |
zhi1 cheng5 de2 zhu4 | tragfähig |
支撑装置 |
zhi1 cheng5 zhuang1 zhi4 | Spreizeinrichtung |
用支柱支撑 |
yong4 zhi1 zhu4 zhi1 cheng5 | Gitterstab |
用木材支撑 |
yong4 mu4 cai2 zhi1 cheng5 | zimmern |
柴
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
柴山 |
chai2 shan1 | Affenberg, Ape Hill (Hügel in Kaohsiung, Taiwan) |
柴电 |
chai2 dian4 | dieselelektrisch |
柴電 |
chai2 dian4 | (traditionelle Schreibweise von 柴电), dieselelektrisch |
柴鱼 |
chai2 yu2 | Katsuobushi |
柴魚 |
chai2 yu2 | (traditionelle Schreibweise von 柴鱼), Katsuobushi |
薪柴 |
xin1 chai2 | Brennholz |
拾柴 |
shi2 chai2 | Brennholz sammeln |
砍柴 |
kan3 chai2 | Brennholz machen, Brennholz sammlen und schlagen, Feuerholz machen, Feuerholz sammlen und schlagen, Holz sammeln und schlagen, Holz schlagen ( Feuerholz schlagen ) |
火柴 |
huo3 chai2 | Streichholz |
柴火 |
chai2 huo5 | Brennholz |
劈柴 |
pi3 chai5 | gehacktes Brennholz |
柴油 |
chai2 you2 | Dieselkraftstoff |
木柴 |
mu4 chai2 | Brennholz, Feuerholz |
柴堆 |
chai2 dui1 | Holzhaufen |
柴薪 |
chai2 xin1 | Kleinholz, Feuerholz |
引火柴 |
yin3 huo3 chai2 | Kohlenanzünder, Kohleanzünder |
火柴盒 |
huo3 chai2 he2 | Streichholzschachtel |
柴油机 |
chai2 you2 ji1 | Dieselmotor |
柴油機 |
chai2 you2 ji1 | (traditionelle Schreibweise von 柴油机), Dieselmotor |
生物柴油 |
sheng1 wu4 chai2 you2 | Biodiesel |
骨瘦如柴 |
gu3 shou4 ru2 chai2 | mager |
大柴旦镇 |
da4 chai2 dan4 zhen4 | Dachaidanzhen (Ort in Qinghai) |
柴门霍夫 |
chai2 men2 huo4 fu1 | Ludwik Lejzer Zamenhof |
柴門霍夫 |
chai2 men2 huo4 fu1 | (traditionelle Schreibweise von 柴门霍夫), Ludwik Lejzer Zamenhof |
柴田胜家 |
chai2 tian2 sheng4 jia1 | Shibata Katsuie |
柴田勝家 |
chai2 tian2 sheng4 jia1 | (traditionelle Schreibweise von 柴田胜家), Shibata Katsuie |
柴油马达 |
chai2 you2 ma3 da2 | Dieselmotor |
柴油车辆 |
chai2 you2 che1 liang4 | Dieselfahrzeug, Dieselfahrzeuge |
柴油車輛 |
chai2 you2 che1 liang4 | (traditionelle Schreibweise von 柴油车辆), Dieselfahrzeug, Dieselfahrzeuge |
柴油汽车 |
chai2 you2 qi4 che1 | Dieselfahrzeug, Dieselfahrzeuge |
柴油汽車 |
chai2 you2 qi4 che1 | (traditionelle Schreibweise von 柴油汽车), Dieselfahrzeug, Dieselfahrzeuge |
柴油机组 |
chai2 you2 ji1 zu3 | Dieselelektroaggregat |
柴油機組 |
chai2 you2 ji1 zu3 | (traditionelle Schreibweise von 柴油机组), Dieselelektroaggregat |
柴油发电机 |
chai2 you2 fa1 dian4 ji1 | Dieselgenerator |
柴油發電機 |
chai2 you2 fa1 dian4 ji1 | (traditionelle Schreibweise von 柴油发电机), Dieselgenerator |
柴油发动机 |
chai2 you2 fa1 dong4 ji1 | Diesel, Dieselmotor |
柴油發動機 |
chai2 you2 fa1 dong4 ji1 | (traditionelle Schreibweise von 柴油发动机), Diesel, Dieselmotor |
布拉柴维尔 |
bu4 la1 chai2 wei2 er3 | Brazzaville |
布拉柴維爾 |
bu4 la1 chai2 wei2 er3 | (traditionelle Schreibweise von 布拉柴维尔), Brazzaville |
堆积的柴薪 |
dui1 ji1 de5 chai2 xin1 | Holzhaufen |
增压柴油机 |
zeng1 ya1 chai2 you2 ji1 | Lademotor |
柴油发电厂 |
chai2 you2 fa1 dian4 chang3 | Dieselkraftanlage, Dieselkraftwerk |
柴达木盆地 |
chai2 da2 mu4 pen2 di4 | Qaidam-Becken, Tsaidam-Becken |
费柴尔德公司 |
fei4 chai2 er3 de2 gong1 si1 | Fairchild |
柴油发电机组 |
chai2 you2 fa1 dian4 ji1 zu3 | Dieselelektroaggregat |
柴油發電機組 |
chai2 you2 fa1 dian4 ji1 zu3 | (traditionelle Schreibweise von 柴油发电机组), Dieselelektroaggregat |
卖火柴的小女孩 |
mai4 huo3 chai2 de5 xiao3 nü3 hai2 | Das kleine Mädchen mit den Schwefelhölzern |
賣火柴的小女孩 |
mai4 huo3 chai2 de5 xiao3 nü3 hai2 | (traditionelle Schreibweise von 卖火柴的小女孩), Das kleine Mädchen mit den Schwefelhölzern |
柴科夫斯基大赛 |
chai2 ke1 fu1 si1 ji1 da4 sai4 | Tschaikowsky-Wettbewerb |
陆用柴油发电机组 |
lu4 yong4 chai2 you2 fa1 dian4 ji1 zu3 | Landaggregat |
陸用柴油發電機組 |
lu4 yong4 chai2 you2 fa1 dian4 ji1 zu3 | (traditionelle Schreibweise von 陆用柴油发电机组), Landaggregat |
大型四冲程柴油机 |
da4 xing2 si4 chong1 cheng2 chai2 you2 ji1 | große Viertaktdieselmotoren |
液力传动柴油机车 |
ye4 li4 zhuan4 dong4 chai2 you2 ji1 che1 | dieselhydraulische Lok |
液力傳動柴油機車 |
ye4 li4 zhuan4 dong4 chai2 you2 ji1 che1 | (traditionelle Schreibweise von 液力传动柴油机车), dieselhydraulische Lok |
船用柴油发电机组 |
chuan2 yong4 chai2 you2 fa1 dian4 ji1 zu3 | Bordaggregat, elektrischer Schiffsantriebsdiesel |
船用柴油發電機組 |
chuan2 yong4 chai2 you2 fa1 dian4 ji1 zu3 | (traditionelle Schreibweise von 船用柴油发电机组), Bordaggregat, elektrischer Schiffsantriebsdiesel |
柴油机驱动的动力车 |
chai2 you2 ji1 qu1 dong4 de5 dong4 li4 che1 | Dieseltriebwagen |
船用和工业用柴油机 |
chuan2 yong4 he2 gong1 ye4 yong4 chai2 you2 ji1 | Schiffs- und Industriedieselmotoren |
彼得伊里奇柴科夫斯基 |
bi3 de2 yi1 li3 qi2 chai2 ke1 fu1 si1 ji1 | Pjotr Iljitsch Tschaikowski |
逡
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
逡巡 |
qun1 xun2 | to draw back, to move back and forth, to hesitate, in an instant |
逡巡不前 |
qun1 xun2 bu4 qian2 | to hesitate to move forward, to balk, to jib |
涌
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
涌流 |
yong3 liu2 | strömen |
涌现 |
yong3 xian4 | aus dem Boden schießen, aufkommen, auftauchen |
涌現 |
yong3 xian4 | (traditionelle Schreibweise von 涌现), aus dem Boden schießen, aufkommen, auftauchen |
涌起 |
yong3 qi3 | Anstieg |
涌浪 |
yong3 lang4 | feiner Herr |
管涌 |
guan3 yong3 | durch ein Rohr leitend |
涌出 |
yong3 chu1 | springen, vervorsprudeln |
奔涌 |
ben1 yong3 | (engl. to flow swiftly; surge) |
浪涌 |
lang4 yong3 | Aufwallung |
潮涌 |
chao2 yong3 | Brandung, Flutwelle |
涌入 |
yong3 ru4 | hineinströmen, hereinströmen |
涌向 |
yong3 xiang4 | überschwemmen, überfluten (Menschen einen Ort) |
涌泉 |
yong3 quan2 | "Sprudelnde Quelle": Akupunkturpunkt N1 auf dem Nierenmeridian |
涌现出 |
yong3 xian4 chu1 | hervorquellen |
蜂起云涌 |
feng1 qi3 yun2 yong3 | äußerst geschäftig |
蜂起雲涌 |
feng1 qi3 yun2 yong3 | (traditionelle Schreibweise von 蜂起云涌), äußerst geschäftig |
Sätze
[Bearbeiten]皖
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
撑
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
我们昨晚吃撑了。 |
We ate way too much last night. (Mandarin, Tatoeba bigfatpanda CK ) | |
在一连串可怕的事件中,哥伦布曾经咬紧牙关撑过去。 |
In a horrifying chain of events, Christopher Columbus once bit his own lip. (Mandarin, Tatoeba Martha FeuDRenais2 ) | |
大企业就算要倒闭了也会有国家撑腰。 |
Selbst wenn sie bankrott gehen sollten, kriegen Großkonzerne Stütze vom Staat. (Mandarin, Tatoeba slo_oth Yorwba ) | |
他用手撑着下巴，听着。 |
He was listening with his chin resting on his hand. (Mandarin, Tatoeba sadhen Eldad ) | |
这条绳子能撑多久? |
How long will this rope hold? (Mandarin, Tatoeba Martha CK ) | |
把千斤顶拿过来，我要把汽车撑起来。 |
Hol den Wagenheber, ich möchte das Auto aufbocken. (Mandarin, Tatoeba xjjAstrus dispy ) | |
政府官员表示，没有证据支撑中国学生可能是无意中传播病毒的人的观点。 |
Regierungsbeamte sagen, dass es für die Ansicht, chinesische Schüler verbreiteten unbeabsichtigt das Virus, keinerlei Belege gebe. (Mandarin, Tatoeba slo_oth Yorwba ) | |
汤姆撑开了他的伞。 |
Tom spannte seinen Schirm auf. (Mandarin, Tatoeba GlossaMatik pne ) | |
绳子不够牢固，撑不住他。 |
Das Seil war nicht stark genug, um sein Gewicht zu tragen. (Mandarin, Tatoeba fucongcong Tamy ) | |
日本的经济是由一群勤奋工作的大城市上班族支撑起的。 |
Japan has an economy that is supported by hard-working company employees in big cities. (Mandarin, Tatoeba nickyeow ) |
柴
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
你有火柴吗？ |
Hast du ein Streichholz? (Mandarin, Tatoeba xjjAstrus cburgmer ) | |
你有火柴嗎？ |
Hast du ein Streichholz? (Mandarin, Tatoeba xjjAstrus cburgmer ) | |
他劃了一根火柴。 |
Er hat ein Streichholz angezündet. (Mandarin, Tatoeba Martha Dejo ) | |
您有火柴吗？ |
Haben Sie Streichhölzer? (Mandarin, Tatoeba sysko MUIRIEL ) | |
世界语的创始人柴门霍夫是一个眼科医生。 |
Zamenhof, Begründer der Plansprache Esperanto, war ein Augenarzt. (Mandarin, Tatoeba gonnastop Espi ) | |
一位匈牙利的化學家發明了一種新的火柴。 |
Ein ungarischer Chemiker hat ein neuartiges Streichholz erfunden. (Mandarin, Tatoeba DaoSeng Yorwba ) | |
他划了一根火柴。 |
Er hat ein Streichholz angezündet. (Mandarin, Tatoeba Martha Dejo ) | |
干柴燒得旺。 |
Trockenes Holz brennt gut. (Mandarin, Tatoeba verdastelo9604 xtofu80 ) | |
Ben学会了不用火柴就能生火。 |
Ben hat gelernt, wie man ohne Streichhölzer Feuer macht. (Mandarin, Tatoeba fucongcong Sudajaengi ) | |
干柴烧得旺。 |
Trockenes Holz brennt gut. (Mandarin, Tatoeba verdastelo9604 xtofu80 ) | |
再往火裡添些木柴。 |
Put some more wood on the fire. (Mandarin, Tatoeba Martha CK ) | |
这根湿掉的火柴点不出火的。 |
This damp match won't light. (Mandarin, Tatoeba U2FS orcrist ) | |
由于少了木柴，烟囱的火苗已经开始后继无力了。 |
Mangels Feuerholz begannen die Feuerzungen im Kamin bereits an Kraft zu verlieren. (Mandarin, Tatoeba fucongcong Yorwba ) | |
这收音机不比火柴盒大。 |
Dieses Radio ist nicht größer als eine Streichholzschachtel. (Mandarin, Tatoeba verdastelo9604 al_ex_an_der ) | |
最上面的抽屉里应该有一盒火柴。 |
In der obersten Schublade sollte eine Streichholzschachtel sein. (Mandarin, Tatoeba znc Yorwba ) | |
燔柴祭天是一种古老的仪式。 |
Das Bratopfer ist eine uralte Zeremonie. (Mandarin, Tatoeba xjjAstrus Yorwba ) | |
这个取暖装置用柴油作为燃料。 |
Diese Heizvorrichtung verwendet Erdöl als Brennstoff. (Mandarin, Tatoeba fucongcong xtofu80 ) | |
柴门霍夫是世界语的创造者。 |
Zamenhof is the creator of Esperanto. (Mandarin, Tatoeba iiujik rkqb ) | |
汤姆用尽了火柴，不能点火了。 |
Tom ran out of matches so he couldn't light the fire. (Mandarin, Tatoeba verdastelo9604 CK ) |
逡
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
涌
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
他的眼里涌动着泪花。 |
Aus seinen Augen strömten Tränen. (Mandarin, Tatoeba dericteng Miyako ) | |
她的眼里涌出了泪水。 |
Ihre Augen füllten sich mit Tränen. (Mandarin, Tatoeba fucongcong Pfirsichbaeumchen ) | |
人群从体育馆中涌了出来。 |
The crowd poured out of the stadium. (Mandarin, Tatoeba nickyeow CM ) | |
她目睹爱犬在意外中离世，不禁泪如泉涌。 |
Sie vergoss viele Tränen, als ihr geliebter Hund bei einem Umfall starb. (Mandarin, Tatoeba nickyeow ELPHONY ) | |
难民从整个国家涌来。 |
Aus dem ganzen Land strömten Flüchtlinge ein. (Mandarin, Tatoeba fucongcong Jens_Odo ) | |
洪水涌到了窗户的高度。 |
Die Überflutung erreichte Fensterhöhe. (Mandarin, Tatoeba crescat Yorwba ) | |
数以千计的人涌向了诺姆。 |
Tausende Menschen eilten nach Nome. (Mandarin, Tatoeba jiangliang Pfirsichbaeumchen ) |
einsortieren
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
留得青山在，不怕没柴烧 |
liu2 de2/de5/dei3 qing1 shan1/shan5 zai4 ， bu4 pa4 mei2/mo4 柴 shao1 | Solange uns grüne Hügel bleiben, brauchen wir uns nicht um Brennholz Sorgen zu machen.(Wiktionary en)(Chinesische Sprichwörter) |
泪如泉涌 |
lei4 ru2 quan2 yong3 | tears gush out as if from a spring(Wiktionary en) |
铺霜涌雪 |
pu1/pu4 shuang1 yong3 xue3 | Literally: blanketed with frost and piled on with snow; rapidly and continually increasing in number (Wiktionary en) |
不会撑船怪河弯。 |
bu4 hui4 cheng1 chuan2 guai4 he2 wan1 。 | Wer das Boot nicht lenken kann, macht die Flussbiegungen dafür verantwortlich. (Chinesische Sprichwörter) |
Lückentexte
[Bearbeiten]最近一段时间，总是有人问我：“你是个演员吗？”柴静的书最近卖得让人眼热，我们这个在全国加起来可能都不到几十个人的职业，成为了业界的热点。
话说我的确一直有个演员梦，没别的原因，也是因为眼热。
你看看那些 erfolgreich 男演员，在电影里总是和漂亮的姑娘换着法的谈恋爱。镜头一开，MM们就得对你 mit süßem Charme，Herzen brechend，自己太太看到你和美女耳 am Haar des anderen 厮磨，还不能有意见。
爽 teuflisch 了！
和这些演员相比，我们的工作简直就不是人干的。
电视做调查性报道，原本就非其所长。一个平面-Medium 的调查记者，有一百种方式接近真相，但是，对于一个电视 Show 来说，它只能光明正大，堂堂正正，在摄像机的记录下，完成对真相的接近过程。
每次，当我坐在当事人的对面，孤独感都会扑面而来。因为当镜头的提示灯亮起，就宛若在提醒当事人：“你有权保持沉默，但你说的每一句话，都有可能成为将来在法庭上的呈堂证供”。我知道，他们每个人都不是在帮我接近真相，只是自己的利益代言人和辩护律师。被采访者，只有义务给我设置一堵一堵的墙。
岁数大一点的人多数都看过《尼罗河上的惨案》，这部电影我看过至少十遍。电影中的神探 Paul，面对的所有的人似乎都在给他制造假象，他既不能刑讯逼供，也不能给对方许诺“坦白从宽，抗拒从严”，除了 diskreten 东张西望之外，他唯一的武器，就是提问。
摄像机赋予我们的唯一权利，也是提问。
你必须专注于被采访的每一句话，每一个表情，甚至包括他们的肢体动作。你必须判断哪些话他们是说给你听的，哪些是说给镜头听的。你必须让真相在辩解中，灵光乍现。
这一切，只能通过提问来完成。
你所有的提问必须一气呵成，摄像机关掉之后，你知道的一切都变得没有价值。它只给你后悔的权利，不给你补救的机会。你必须在零点几秒的时间里，决定追问的方向。
这是门艺术。只有深入其间，才能体会这个职业的挑战。
你必须调动一切能量，寻找信息，了解背景，分析材料，研究对策。否则，你将一败涂地，没有人能救你。
“有人说你们的工作就是照本宣科。你怎么看？” 有人问。
“我其实也一直在怀疑，古力和李世石前段时间下的那盘棋，就是他俩商量好的。”
“怎么讲？”
“那么大的棋盘，中盘大砍大杀，最后不多不少半目胜负。”
“你不觉得太假了吗？”我反问道。
新闻很多时候的确比戏剧还要精彩，但它的导演是我们自己。我们的节目也一样。
我周围的确有一个团队，但他们不是在我身后。因为我甚至不是这个团队的核心，我只是被大家推举出来走向12码的位置，去射一个决定比赛胜负的点球。他们会告诉我对方守门员的习惯，建议我左上角还是右下角。但他们不会指示我，必须怎么踢。——这是我的职责。
如果我是在冯小刚的指挥下进行采访，我的心理压力会小很多。因为我只需考虑这临门一脚是否符合剧本，而不是比赛的胜负。Unglücklicherweise，我没有剧本，如果我在墙的面前撞得头破血流，观众们就会说，这个记者赶紧去死。
尽管如此，这是一份值得献身的工作，你的报酬不仅仅包括工资，还包括一个个被精心掩饰的秘密，以及，让你理解人性和社会复杂的阅历和洞察力。
“如果不让你干这个，你想做什么？”——这个提问有点调查记者的意思。
“做个演员。”我真诚地说。“和章子怡、舒淇演对手戏。”
...
Are TV hosts actors?
Recently, I’ve been asked, “Are you an Actor?” TV journalist Cai Jing’s recent book has been a big seller. Our vocation, which few people occupy has become the centre of discussion in the journalism industry.
To be honest, I have a dream about being an Actor. For no other reason than that I would enjoy the glory and fame.
Have a look at the famous male actors. In the movies, they keep going on dates with beautiful actresses. Once the camera’s running, the starlets start hitting on them with their gentle charm and their intriguing manner. Their star’s wives can’t even have a problem with on-stage intimacy.
How awesomely devilish!
Our jobs compared with Actors are nowhere near as exciting!
Investigative reporting is not the forte of TV stations. Investigative reporters in the print media have a hundred ways to get closer to the truth, but for a TV show they must get to the truth above the board and sporting with the cameras.
Every time I interview these people, a sense of loneliness overwhelms me. Because every time the camera starts, the blinking lenses of the camera tells these people. “You have a right to be silent but anything you say can be held against you in the court of law.” I know the fact that everyone I interview actually is not helping me approach the truth. They just represent their own interests and are their own attorneys. The interviewee’s only obligation is to make it harder for me to obtain the truth.
Older generations might have watched 《?Death on the Nile?》 I’ve seen this movie at least ten times. The people who Paul, the Detective confronts in this movie seem to create an illusion for him. He can neither use physical interogation like torture， nor psychological pressure like inducing a confession with a promise. Except for discrete observation, his only method to extract the truth is to ask questions.
The only right the camera grants us is to ask questions.
You must focus on every word, facial expression and even body language of the interviewees. You must judge which part of the words are spoken to you and which part to the camera. (You must read between the lines, the words that are addressed to you and those that are addressed to the camera).
All this has to be achieved through questioning only.
An uninterrupted sequence in questioning is essential. Information obtained once the camera is turned off is worthless. Once the interview is complete, it cannot be changed. You can always regret unasked question and imperfect interviews. During the interview, you must decide which questions to ask within one second.
This is an artform. Only when you have a deep knowledge or investigate deeply inside, you can experience the challenge.
You must activate all the energy to formulate a strategy. Otherwise you will be seriously defeated. No one can help you!
“Some people say, your job is to go by the book. What do you think?” some people ask.
“In fact, I also doubt that the Chess contest between Gu Li and Li Shi Shi was fabricated. It was planned from the very start.”
“Why?”
“In the middle of such an enduring Chess contest, there was a fierce battle. The game ended in a dead tie.”
“Don’t you think it’s way too fake?” I asked.
Sometimes the news can be more intriguing than a drama! But the only difference is that the Directors are ourselves.
We do have a team but they are not behind me because I’m not the core of the team. It is like a football game, I’m merely someone selected by my team members to do the penalty kick. The penalty kick is usually a critical point in the game but my teammates would just tell me the habits of the goalkeeper and advise me to shoot upper left or lower right direction. They cant provide anything more than this general advice. How I kick is up to me.
If I were to conduct an interview under the directions of Ma Xiaogang, I would be under a lot less pressure, because I would only need to consider whether or not final edits fit the script, but not the final result. Regrettably, I don’t receive the script. Even if I faced a wall and hit my head against it until it bled, the audience would just say “this reporter better hurry up and die”.
Still, it is worth devoting ones life to this work. Your compensation is not only a salary, it also includes a meticulously guarded secret, namely it helps one to understand complicated experiences and insights regarding human nature and society.
If you were not allowed to do this, what would you like to do? This question can help to determine reporters interests.
If I were an actor, I can honestly say that I would be able to play opposite either Zhang Ziyi or Shu Qi.
...
This translation was completed during the 2nd Marco Polo Project translation race held in Nanjing on December 22, 2014. The winning team – whose translation is published here – consisted of Ammy, Che Yuan, Alex and JP Grima.
中国已经是世界第二大经济体。尽管人均国民所得仍然很低，不管从哪一个角度来说，中国已经创造了世界经济史上的奇迹。但是有没有文化上的崛起？显然没有。中国崛起了，经济生活富裕起来了，但既没有赢得国际社会的尊重，也没有使得本国的老百姓更幸福。
无论是内政还是外交，越来越多的人感到很生气。不过，这种现象实际上很容易理解。人们必须提问，除了经济实力之外，中国还能提供什么呢？能够提供给老百姓一种道德生活吗？能够提供给国际社会一种可供选择的文化或者价值吗？
答案是显然的。从内部说，经济上的崛起已经导致了全社会的道德危机。尽管社会经济的发展必然会导致旧道德体系的解体，新道德体系又是怎样的呢？没有道德体系，社会难以生存。从外部来说，das Fehlen 一种吸引人的文化和其所体现的价值体系，经济崛起往往被视为是非常可怕的事或一种威胁。中国也意识到了这点，因此也努力向外推销自己的文化。没有新的思想和价值，只好求助于孔子，办孔子学院；而孔子学院又被简化成学习中国的语言文字。无论是办孔子学院的人还是从事其它 Medien 传播的人都不知道，他们要传播什么样的文化和价值。
王 Gengwu 先生把今天中国的崛起称为第四次崛起。历史上，中国至少曾有三次被公认为地区最强大的国家，因此人们也把中国的再次崛起称为“复兴”。既然中国崛起过，人们可以从崛起的历史中学到很多经验教训，诸如国家是如何崛起的？又是如何衰落的？
根据王先生的看法，第一次崛起是从公元前3世纪到公元3世纪，即从秦朝统一中国到汉朝。在汉朝，中国的影响力到了朝鲜半岛和东南亚部分地区。汉朝周边的很多国家进口汉朝的商品和技术，主要是丝绸、纸张、陶瓷以及陆军和海军技术。在这个阶段，中国给人印象最深刻的是经济和文化。
汉之后的400多年里，中国四分五裂为几个动荡不安的小国。但7世纪唐朝的建立宣布了中国的第二次崛起。唐朝的影响力传播到了日本和东亚其它地区，维持了近300年，这时的中国完全不同于汉朝。唐朝的强大和其外在影响得益于其高度的开放。唐朝不仅文化上开放，政治上也开放，被西方学者称为“开放的帝国”。佛教的传播和北方游牧部落在中原定居，这两种影响的强大混合力塑造出了一个新的国家，显示出其高度的世界性。高度开放也迎来了一个贸易和工业不断增长的时代。来自遥远国度的商人和旅行者带来的新东西，不仅丰富了中国人的生活，而且对中国文化做出了贡献，由此造就了一个中国历史上真正的全盛时期。
1368年，明朝建立，中国由此实现了第三次崛起，持续了约400年。这期间，儒家思想重新被确立为统治者的正统思想。这与前两次相比要逊色得多，因为中国的政治文化开始变得十分保守。闭关锁国的政策导致国家江河日下。尽管明朝加强防御，仍不断遭到来自周边的侵袭，并最终被满族人所征服。虽然建国之初的清朝非常强大，而且更具侵略性，但在此之后的统治中却更多地延续了明朝的保守和闭关锁国政策，最终衰落下去。1840年，强大的英国进攻中国时，清政府统治下的中国已没有还手之力了。
Das Fehlen 创新气魄的崛起
今天中国的崛起，至少到目前为止，并不像汉唐，而更像明（清）朝。既没有汉那样的制度创新，也没有唐朝那样的开放和文化崛起。唯一和前面三次崛起相同的，是经济发展和随之而来的军事力量的增强。尽管经济因为全球化而变得相当开放，文化基本上还处于闭关锁国的状态，在拒绝接受普世价值的同时，又没有内部的文化创造力。
今天中国的崛起模式，有可能重复明朝的悲剧，即在国家真正崛起之前就开始衰落。明朝在体制和思想上的闭关锁国，使得中国失去了成为一个海洋国家的机会。明朝是世界海洋世纪的开端。当时中国无论从国家还是社会，都比任何国家都具备成为海洋国家的能力。郑和下西洋是国家能力的象征，而在东南沿海 “异常 wilde” 的“海盗”，则是民间海洋能力的象征。但没有思想的创新和制度创新，王权庇护下的巨大既得利益，würgten ab 中国通往海洋国家的道路。
文化崛起对一个国家的可持续发展的意义远远被低估。汉唐的崛起在于文化，其最终衰落也在于文化。如果文化不能崛起，必然对经济甚至政治产生严重的制约。从内部来说，没有思想的产生，就不会有制度上的创新，最终必然导致封闭和衰落。从外部来说，没有思想的产生，就不能提供有吸引力的文化和价值观。如果光有经济上的崛起和与之相关的军事化，就会被视为是“霸道”和“威胁”，从而恶化国际关系环境。
文化没有随着经济崛起，首要的因素是经济和文化之间的关联。尽管人们可以观察到经济和文化同时崛起的案例（汉唐），但也可以观察到经济崛起没有导致文化崛起的案例（明朝）。经济崛起和文化崛起并不存在必然关联，两者不是同一件事情。即使是没有经济上的崛起，同样可以有文化上的崛起。无论中国还是西方，很多伟大的思想和文化创造，都是在极其贫困状况下进行的。
文化崛起三个非经济因素
文化创造和政府分权、文化开放、文化人独立这三个非经济因素更为相关。三个因素中存在其中一个，可以决定文化创造的出现。分权和开放导致文化的崛起，这是中国历史的经验。历史上，每次分权状态出现，尤其是皇权衰落的时候，文化倒是呈现出复兴的情景。今天的人们并不希望通过国家政权衰落来获得文化的崛起；相反，人们大多希望国家政权的强大。一个强大的国家需要一个强大的国家政权的支撑。但分权和文化崛起之间的关系，的确说明了国家政权什么该管、什么不该管的问题。
中央集权和文化衰落也没有必然的联系。明朝的集权模式导致了文化衰落；唐朝的集权模式则走向了文化崛起。为什么？一是不同的集权模式，二是开放。明朝政权深入文化领域，国家政权掌控了文化，同时明朝又实行文化上的“闭关锁国”。唐朝国家政权基本上不涉足文化领域，唐朝的文化领域是很典型的自治形式，形成了高度自治的文化“市民社会”。同时，唐朝是一个开放的帝国，在文化全面向外开放的同时，能够把外来的文化整合进自身的主体文化。
一个更为关键的因素就是文化人的独立人格。如果人格是独立的，没有什么因素，包括专制和贫穷，可以阻止文化的创造。俄国是典型的例子。无论是沙皇还是共产主义专制，都没有阻止俄国知识分子的知识创造。俄国知识分子在专制下创造出辉煌的文学艺术、哲学思想。中国的文化人没能在专制下进行文化创造，与文化人对政府的高度依赖有关。中国历史上从没有出现过西方称之为“知识分子”的群体，即把思维创造作为终生职业的社会群体。
很显然，要实现中国文化崛起，关键在于调整政治和文化的关系。政府从来就不是文化创造的主体。要政府来创造文化纯属 Utopie。这并不是说政府和文化创造没有任何关系。恰恰相反。在中国的环境中，政府决定了文化创造的成败：
第一是政府权力的边界。唐朝的政府边界没有对文化创造造成巨大的阻力，但明朝和清朝的则 würgten ab 文化创造。今天中国的政府边界不像唐朝而像明清。中宣部和文化部的权力涉足到文化领域的每一个角落。多年来，这些部门没有实质性的改革，沦落成为一种简单的控制机制。政治权力对文化领域的全覆盖，也导致了文化领域的高度政治化和官僚化，使得最原始的文化创新基因完全不可能。
第二是政府的政策，政府支持什么和反对什么，都会对文化崛起产生深刻的影响。在国际层面，政府的政策在于开放还是封闭。开放导致唐朝文化的崛起，封闭导致明朝缺失文化崛起。中国的现象是，政府太多的资源被用于控制，太少的资源用于创新。即使投入创新的资源，也是政府认可的文化领域。但现实是，在任何社会，政府官僚很少懂得文化创新。
在中国最荒唐的现象是，政府对文化事业的支持经常走向反面，导致其所支持的文化事业的衰落。佛教领域是典型的例子。无论从政策上还是资源上，政府大力支持佛教的发展，结果导致了佛教内部的大面积的腐败。文艺、文学等文化领域也同样。其实，政府的支持使得这些领域不可避免的衰落，逻辑很简单：一旦这些群体可以通过依附政府生存，他们就失去了进步的动力，结果必然是衰败。其他国家也有政府支持文化事业，但一定是通过放权让专业人士来做。这种放权的方法不见得会导致文化的崛起，但也不会导向衰落。在中国，政府也会放权，但目的往往不是文化本身，而是通过政治方法来达到政治目的。
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作者是新加坡国立大学东亚所所长，文章仅代表个人观点
Why is Chinese culture not rising?
China has already become the world’s second largest economy. Although per capita income is still low, no matter what angle you look at it, China has performed a miracle in the world’s economic history. But is culture also on the rise? Apparently not. China has risen and it’s economy has become richer, but it hasn’t won the respect of the international community, nor has it made its people happier.
Whether it’s internal politics or international relations, more and more people are getting angry. However, this phenomenon is actually very easy to understand. We must ask: apart from economic strength, what else has China achieved? Has it given the common people a moral to follow in their life? Has it provided the international community with an alternative culture or an alternative set of values?
The answer is obvious. Internally, the economic growth is already presenting a moral danger to all society. Although social and economic development will inevitably lead to the disintegration of the old moral system, what does the new moral system look like? Without a moral system, it is hard for a society to survive. Externally, in the absence of an attractive culture and the value system it embodies, economic growth is perceived as fearful or threatening. China is aware of this, and therefore is making efforts to promote its own culture externally. Without new ideas and values, China turns towards Confuciusism, and established the Confucius Institute; but the Confucius Institute have been reduced to Chinese anguage learning centres. Whether it’s the founders of the Confucius Institute or other people working in the mass media, none of them knows what kind of culture and values they want to promote.
Mr Wang Gengwu talks of China’s current rise as ‘the fourth rise of China’. Historically, China has already been the most powerful nation in the region three times, so people talk of China’s re-emergence as a ‘renaissance’. And since China has already risen in the past, people can learn a lot from history, such as why countries rise, and why they fade.
According to Mr Wang, the first rise took place from the 3rd century BC to the 3rd century AD, that is in the period from the Qin dynasty to the Han dynasty. Under the Han Dynasty, China’s influence extended to the Korean peninsula and parts of South East Asia. Many surrounding countries imported good and technology from Han China, particularly silk, paper and ceramics, as well as military and navigation technology. At this stage, the most impressive things in China were its economy and culture.
During the 400 years that followed the end of the Han Dynasty, China fragmented into large numbers of small countries at war with each other. But in the 7th century, the Tang Dynasty hearalded a new age of ascension for China. The influence of the Tang dynasty extended to Japan and parts of South East Asia, and lasted for about 300 years. During this time, China was very different from what it was under the Han dynasty. The strength and influence of the Tang dynasty was connected to its high level of openness. The Tang dynasty was not just opened culturally, but also politically, and Western scholars have called it ‘an open empire’. The spread of Buddhism and the settling of nomadic tribes from the North in the central plains created a new country of hybrid strength, showing a high degree of globalisation. This high openness also ushered a period of growth for industry and trade. The new things that merchants and travellers brought from distant places not only enriched the daily lives of Chinese people, but also contributed to Chinese culture, and therefore constituted a real high point in Chinese history.
The establishment of the Ming dynasty in 1368 started China’s third period of ascension, which lasted for 400 years. In this period, Confucianism was re-established as the orthodox ideology of the rulers. This period is much less impressive than the previous two, because China’s political culture started to become very conservative. The closed door policy resulted in national decline. Although the Ming dynasty strengthened its defence, the country was still exposed to attacks from its periphery, and eventually conquered by the Manchus. And although the Qing dynasty was very powerful in its beginning, as well as more aggressive, but it continued the conservative attitude of the Ming dynasty and its closed door policy, and eventually waned. In 1840, powerful England attacked China, and the country ruled by the Qing Dynasty had no strength to resist.
The lack of the rise of the innovative spirit
The current rise of China, so far at least, does not resemble what occurred under the Han or Tang dynasty, but rather under the Ming and Qing. Neither can we observe the kind of institutional innovation of the Han, nor the cultural rise and opening of the Tang. The only point that resembles the previous three periods of ascension is economic development and ensuing increase of military strength. While the economy has become quite open as a result of globalisation, on the cultural level, the situation is basically still that of a secluded State, which refuses to accept universal cultural values, and at the same time shows no internal cultural creativity.
The form of China’s rise today may repeat the tragedy of the Ming Dynasty, whereby the country started to decline before it even started rising. The Ming dynasty closed off the country institutionally and ideologically, and China lost the opportunity to become a maritime nation. The Ming Dynasty marks the start of the world’s ‘maritime century’. At that time, whether from a national or social point of view, China had more ability than any other country to become a great maritime nation. Zheng He is a symbol of this national capacity, and the ‘especially rampant pirates’ of the South Eastern coast are a sign of its society’s maritime capability. But in the absence of ideological and institutional innovation, vested interests shielded by the monarchy strangled China’s future as a maritime nation.
The importance of cultural ascension for the sustainable development of a country has been greatly underestimated. The rise of the Han and Tang dynasty was cultural – but their ultimate fall was also cultural. If there can be no cultural rise, there is bound to be serious economic and even political restrictions. Internally, there will be no generation of new ideas, thus there will be no institutional innovation, eventually lead to the country isolating itself and declining. Externally, without the generation of ideas, no attractive culture and values can be provided. And if China only relies on economic ascension and ensuing militarization, she will be considered as a ‘threat’, which will negatively affect the ecosystem of international relations.
Economic ascension does not necessarily lead to cultural ascension. This is primarily due to the connection between culture and economy. While there have been cases of simultaneous economic and cultural ascension (in the Han and Tang dynasty), there have also been cases of economic ascension which did not lead to cultural ascension (in the Ming and Qing). There is no necessary correlation between economic and cultural ascension: the two are not the same thing. Even without economic ascension, there can be a cultural ascension. Whether in China or in the West, many great ideas and culture are generated under extreme poverty.
Three non-economic factors of cultural rise
Cultural creativity is more closely connected to three non-economic factors: government decentralisation, cultural openness, and the independence of cultural creators and thinkers. So long as at least one of these three factors exist, cultural ascension can happen. Decentralisation and openness lead to the rise of culture: this is the experience gained from China’s history. Historically, whenever decentralisation of power occurred, and particularly with the decline of the empire, we could see signs of a cultural revival. People today do not want to see culture rising caused by the decline of State power; a strong country needs the support of a strong state power. But the relationship between decentralisation of power and cultural ascension, has indeed shown what the state should and should not regulate.
Centralisation and cultural declined are not necessarily connected. The centralised model of the Ming dynasty led to cultural decline, but that of the Tang dynasty led to cultural rise. Why is this so? Firstly, the modes of centralisation differed, and secondly, they differed in their degree of openness. The Ming Dynasty regime was deeply involved in the cultural field, and State power had a high level of control over culture. At the same time, the Ming dynasty imposed a cultural ‘closed-door policy’. The Tang dynasty State power was basically not involved in the cultural field, the cultural field under the Tang dynasty was typically autonomous, and a cultural ‘civil society’ with a high degree of autonomy was formed. Meanwhile, the Tang dynasty was an open empire, its culture was entirely open to the outside, and it was able to integrate elements of foreign culture into its own system.
A more critical factor is the independence of the personality of intellectuals and cultural creators. If theirs personalities are independent, no factor, including tyranny and poverty, can prevent cultural creation. Russia is a typical example. Neither Tsarist nor Communist tyranny have prevented the creation of knowledge from Russian intellectuals. Russian intellectuals, under an authoritarian regime, produced brilliant art, literature and philosophy. The inability of China’s cultural creators to develop cultural creation under the tyranny is related to their high degree of their dependence on the government. China’s history has never seen the rise of a group called ‘intellectuals’ as the West understands the term, that is, as a social group thinking about the creation of knowledge as a life-long career.
Evidently, to achieve the rise of Chinese culture, the key is to readjust the relationship between government and culture. Government has never been the main body of cultural creation. To wish for government to create culture is purely utopian. That is not to say there is no relationship between government and cultural creation. Quite the contrary. In the Chinese environment, government has determined the success or failure of cultural creation:
The first point is the boundaries of government power. Government power boundaries under the Tang dynasty did not offer much resistance to cultural creation, but the restrictions of the Ming and Qing dynasty stifled cultural creation. The boundaries of the Chinese government today do not resemble those of the Tang dynasty, but those of the Ming and Qing. The powers of the propaganda and culture ministries allow them to be involved in every aspect of cultural creation. Over the years, there have been no substantive reforms to these departments, and they’ve been reduced to a simple control mechanism. Complete control of political power over the cultural field has led to its politicisation and bureaucratisation, making the most basic cultural innovation completely impossible.
The second point has to do with government policy, whatever the government supports or opposes will have a profound impact on cultural development. At the international level, the government policy can be open or closed. Open policies leads to cultural rise just like the Tang dynasty, while closure leads to cultural decline just like the Ming dynasty. The phenomenon we can observe in China today is that the government uses too many resources to control, and too few resources to innovate. Even if resources are invested into creativity, these resources are only allocated to aspects of culture that the government approves. But the reality is that, in any society, government bureaucrats have little understanding of cultural innovation.
In China, the most ridiculous phenomenon is that government support for culture often has the opposite effect, and leads to the decline of the culture it supports. Buddhism is a typical example. Whether through policy or resource allocation, government supports the development of Buddhism, but the result is large areas of corruption within the Buddhist religion. The same is true for visual arts, literature and other artistic fields. In fact, government support has led to inevitable decline in these areas. The logic of it is simple: once these groups can survive by depending on government, they lost the motivation to improve themselves, inevitably leading to decline. In other countries, the government does also support culture, but in a decentralised fashion, and by delegating the task to professional experts. This decentralised approach will not necessarily lead to cultural rise, but neither will it lead to decline. In China, the government also decentralises, but often the goal is not culture itself, it is to reach political goals through political methods.
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The author is the director of Singapore National University’s East Asia Institute. This article only represents the personal views of its author.
南都评论记者 张天潘
每年春节，都是中国人一次集体的回家的朝圣之旅，为了一家人的团聚，entfernte Gegenden、千难万 Hindernisse，都难以牵制回家的脚步。这或许是全世界独有的现象。中国人对于故乡的依赖，成为中国文化中一个难以无视奇景。最直接的体现是，关于故乡的诗文不计其数，“举头望明月，低头思故乡”、“近乡情更怯，不敢问来人”、“乡音无改 aber das Haar ist 衰”等等，思乡中总是包涵浓浓的 Melancholie、伤感，Heimweh 扑面而来。近些年来，更有“每个人的故乡都在沦陷”这样的现代化之 Heimweh。
在今年的春节期间以及春节之后，又 erhöht 一波对于家乡五味陈杂的思考和书写，同时也有了面对北上广，逃离还是逃回、大城市与小城镇孰优孰 unterlegen 的争辩。这些也都在给暂时放下工作 durchdringen 于浓浓年味的人们，带去难以 ringen 的现实提示：我们与故乡到底是什么的关系？为什么在哪里生活，会成为永不停歇的争论话题？中国式迁徙，何时能够得以安宁？我们的故乡，何处可以安放？
故乡：故去的家乡
诗人于坚的一篇写于2011年的文章《朋友是最后的故乡》这个春节在微信朋友圈流传甚广，引起诸多人的共鸣。他在文中说到：故乡不再是我的在场，只是一种记忆，这种记忆最活跃的部分是朋友们保管着。记忆 aufwecken 的是存在感，是乡音、往事、人生的种种细节、个人史、经验。如今，只有在老朋友那里才可以复苏记忆。中国世界焕然一新，日益密集的摩天大楼、高速公路，令文章无言以对。但朋友是旧的，朋友无法被拆迁，许多老朋友，也还坚持着“抽象理想最高之境”， unvermeidlich 是，己所不欲强加于人的恶行时有发生；路遥知马力，日久见人心，朋友继续故乡遗风，“止于礼”“止于至善”，像刘关张那样肝胆相照，言行一致，说着母语，时刻准备为朋友 sich zu opfern。
事实上，于坚说出了一个很多人 halten 在中心迟迟没有去 entdeckt 的真相，其实人们与故乡之间千言万语的 Gefühle，本质上只是寄托在微弱的载体之上的。由此，也引起“亲人是唯一的故乡”等真实的 gezeigte Emotionen，道尽了故乡与内心中的真实联系。这也说明，在这个已经被现代化与城市化裹挟的时代进程里，人们与故乡之间的藕丝，其实已经越来越微弱了，亲友等线索，成为最后的游子与故乡的中介或 Medium。而如果这些中介或 Medium 一旦中断，那么这个故乡，或者就将成为已经故去的家乡了，被遗忘，被 weggewaschen。
这种真实的心理的 Entdeckung，在社会研究中来说，可能意味着更多。已故著名社会学家费孝通先生在《乡土中国》中说，“乡土社会是安土重迁的，生于斯、长于斯、死于斯的社会。不但是人口流动很小，而且人们所取给资源的土地也很少变动。在这种不分秦汉，代代如是的环境里，个人不但可以信任自己的经验，而且同样可以信任若祖若父的经验。一个在乡土社会里种田的老农所遇着的只是四季的转换，而不是时代变更。一年一度，周而复始。前人所用来解决生活问题的方案，尽可 kopieren 来作自己生活的指南。”
但是到现在，这种安土重迁——乡土中国的一个表征，也彻底反转了，中国人口流动已经成为全世界最频繁、数量最多的国家。故乡，开始被时代冲刷地日益 verblassen，不再是神圣不可疏离的圣地，或者说，它只是成为了旅游式的胜地了。
在频繁的流动与迁徙中，费孝通所说的这一套乡土生活运作模式和逻辑被剧烈地颠覆了。而一旦这种乡土中国的表征在退化，“故乡”这个很大程度上寄托于乡土中国之上的文化产物，也将会随之 verwelken。乡土中国的背后，是一种传统式的追求安稳、可预见、最具安全感的生存需求，年复一年，好像时间在乡土中是停滞不前。很显然，在流动的现代社会中，这一切都是不复存在的，变化、fremd、不可预见才是最显著的特征，时间在人们匆匆的脚步中，急剧飞逝。
如今，乡土中国的载体，随着农村的 Verarmung，已经慢慢缩到小城镇中，流动中国的载体，毫无疑问，是在大城市。于是，在乡土中国与流动中国之间，人们也遭遇的选择困惑 Problem，到底是具有更多中国传统的乡土中国式生活好，还是现代化与城市化之后流动中国的那种生活方式好？成为了众多人的一个纠结。
小城镇与大城市
刚刚出街的《南方人物周刊》封面报道就是“逃回北上广”，它说：马年春节过后，网络上关于大城市与小城市的比较与激辩，außergewöhnlich 喧嚣起来。无论是逃离北上广，还是逃回北上广，大城市、小城市之间的比较与取舍，以及由此带来的人群往返的 Tide，凸显的是一代城市谋生者安全感的 Mangel，“无根”的困惑。
在两三年前，迫于房价 Erhöhung、交通拥堵、环境恶化等大城市的各种工作、生活压力之后，很多的年轻人主动或被动地选择“逃离北上广”，形成一股返乡潮，返回二三线的小城市（随着中国城镇化的推动，“小城市”其实严格上应该称之为小城镇更合适，后文都将使用小城镇）。但在这一两年后，这些“逃离北上广”的人，经历了家乡诸如工作机会少、收入水准低、观念不合拍、人情世故繁杂等挫折与不如意之后，却又有很多人选择了“逃回北上广”。身在故乡为异客，反倒觉得自己的原先逃离大城市苦虽然苦一些，但却更自由和有发展机会，心情不像在家乡小城镇那般压抑。于是，家乡成为了回不去地方。
有人总结说：大城市拼钱，小城市拼 Familie。大城市的“拼钱”、小城镇的“拼 Familie”，体现的是两种文化形态与社会属性，拼钱是商业与资本为指挥棒的现代社会属性，拼 Familie 是以血缘等依托的乡土属性。小地方的安逸，有着乡土中国的安稳作为支撑，半熟人社会，关系网密织，网罗生长其中的人，有安全感。大城市是生人社会，在流动中，其是压力无法规避的代价，有着自由、机会，却少有安全感，明显地感受到贫富差距与阶层分化在自身形成的刺激。
在小城镇，个人被限定在先赋角色中（指建立在血缘、遗传等先天的或生理的因素基础上的社会角色），大城市中，有更多的机会，实现自致角色（指主要通过个人的活动与努力而获得的社会角色）。这一点，也很接近19世纪英国法学家梅因在其名著《古代法》中所指出的“身分与契约”的一个差异，乡土中国社会与现代社会的区分，接近于“身分社会”与“契约社会”的区别，也反应了从自然经济到商品经济（市场经济）、从“人治”到“法治”的进程。
大城市的自由与机会，更多的是法治与商品经济带来的人的解放（当然，也有拼钱的人的压迫），而小城镇的拼 Familie，则是自然经济（乡土社会的重要特征之一）、人治（讲关系和依靠血缘来分配资源）所 binden。
很显然，小城镇是乡土中国向现代社会迈进的未完成式，属于半乡土半现代的一个奇怪社会景观。也就是说小城镇，其实是乡村的放大版，同时也是城市的缩小版，它浓缩了中国的传统与现代，成为观察中国现代化最好的样本。可以说，在小城镇，是一个“杂交中国”：既有这现代化之后的物质与硬件，却还有浓厚的乡土中国的“差序格局”、着重人情世故，让有着优越先赋资源（拼 Familie）的人，获得异常的滋润与安逸，既能通过关系占据好的工作计划，还能够以此获得大城市能够享受的生活质量，早早地过上了有车有房的中产生活，甚至成为了令人眼红的“土豪”。但对于没有这些资源的人来说，则是难以 finden 到立足之地的黑暗角落。
对于较长时间有在大城市生活过却毫无资源依靠的人来说，相较之下，拼钱或许还让人更够接受些，至少拼钱，也是能有一定的个人奋斗与公平竞争的可能，拼 Familie 这种寄生于先赋的资源则毫无公平可言。于是，大城市与小城镇的 Vor- und Nachteile，本质上还是乡土社会与现代社会生活方式的一种比对，以及人们在这两种社会中的能否生存下去的问题，大城市不宜居、不让居，小城镇不易居、不能居，那么大迁徙就只能成为中国永恒的主题。
“中国式”迁徙
其实，不管是大城市与小城镇，在他乡与故乡之间，中国之所以能够每年都要发生人类奇观的大迁徙，还是在于人们难以融入所在地。奋斗多年，依然是外地人的 Verlegenheit，才是每年不得来回迁徙的根源；而资源配置、地域（城乡）差异，才是即 lieben 故乡，却又只能出走维持生计、无法守护家乡的根源。个体的命运，在这种大时代的背景下，一次最鲜明直白的映照，每个人都在其中找出自己的辛酸苦辣，不管是感性与理性，都在这种沉重的现实中，不得不开始 ängstlich。
改革开放之前，以户籍为标志的严格的城乡二元机制，牢牢地锁定了整个乡土社会的流动性。改革开放后，城市居民脱离了单位的全方位管辖，农村居民也摆脱了公社的无理 binden，在户籍制造的城乡二元格局的 Spalt 之间，开启了一场前所未有的社会流动。特别是这个拥有8亿多农民的乡土中国，随着迁徙和流动的约束逐渐减少，大量农村人口进入城市后，经历了市民化过程，在身份上由 rein 和传统的农民，向具有了更多现代性的“农民工”或“新市民”转变。二代农民工很多人已经实现了个人的市民化，个体上已经与城市居民没有明显的区别了，真正地实现了社会学家孟德拉斯所言的“农民的终结”。
但他们落脚城市，却依然难以在落地生根在城市。“人, die umziehen 活、树, die umziehen 死”，然而以户籍制度为 Fesseln 的中国式流动，往往成为一种令人 verlegen 的身份迷失，以迁徙的主体农村进城务工人员为例，从最初的“盲流”到“外来工”、“农民工”，在工不工、农不农之间，始终连最基本的身份融入都无法做到，犹如成为一片无根的浮 Entenflott，改革开放三十多年以来，我们已经亲身感受了社会流动带给社会的种种好处，但是具体在个体层面，这些流动的人员，却一直无法 ringen mit 身份的 Bindung，实现真正的自由迁徙，而且也限制着社会流动的最优化。
回顾中国人口流动的变迁，在人口流动的客观需和不愿彻底放开的共同作用下，各地均陆续出台了一些渐进的措施，设立 Schwellen，在学历上、个人技术能力上，实行了严格的规定，有条件地放开部分入户的可能性，以鼓励所谓合理的流动。但是多年下来，只有极少部分人享受到了这种政策，绝大部分人只有望洋兴叹的份，大量进入城市从事低端工种的人士，没有学历、没有所谓的技术，但对当地同样作出了贡献，却只能 lagern 在自由流动的边缘，难以扎根城市，特别是北上广，犹如 Hologramme。
机会与发展决定了人的流动，人口流动是社会发展的必然结果，有利于人才交流和劳动力资源配置和社会均衡发展。快速的经济发展必然产生大量的人口流动，美国、澳大利亚以及我国香港等地都是世界上人口流动量大，人员迁徙最频繁的国家和地区，同时也是经济高速发展之地。而再从社会学角度看，人口流动分为向上流动和向下流动，一个社会如果缺少这样可上可下的流动，变成 erstarrt 的社会结构，那么其危害性就是，轻微的冲击都随时可能导致这个社会结构崩盘。顺畅的人口流动能促进社会结构的不断地新陈代谢。
但中国目前这种迁徙，很多一部分是一种平行流动，人们在同一个社会阶层的领域里左右移动，或者说转移工作，职业等，保持社会阶层不变，无法完全从农民到市民的身份转变。因此，进入大城市的是拥有着自由了，但这种自由，却是个体身体上的自由，却没有权利上的自由。这也是造成中国每年大迁徙的根本原由，难以落地生根，才让中国在进入21世纪以后，不得不还保持着安土重迁的传统。
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http://epaper.oeeee.com/A/html/2014-02/16/content_2020475.htm
Great migration China-style: where is our hometown?
Southern Metropolitan Daily commentator: Zhang Tianpan
Each Chinese New Year (Spring Festival) is a collective pilgrimage home for Chinese intending on reuniting with their families. Though some of them must travel long distances and encounter all kinds of difficulties, their steps still irrepressibly take them home. This phenomenon is perhaps unique in the world. Chinese people’s dependence on their hometown is a marvel of Chinese culture that is hard to ignore. The most obvious sign of this is the innumerable quantity of poetry and literature that pertains to one’s hometown: “I look up and gaze at the moon, I look down and think of home”, “The closer to home the more timid I feel, not daring inquire about my family”, “The local accent hasn’t changed, but my hair is sparse and greying” etcetera. Thinking of home always comes with deep emotions, it’s nostalgia hitting one right between the eyes. In recent years, a more modern kind of nostalgia has emerged, along the lines of “everyone’s hometown is being overrun”.
During and after Spring Festival this year, a new wave of reflections and writings pertaining to the mixed emotions towards one’s hometown has risen again. At the same time, people faced disputes over the merits of big cities and small towns, no matter whether they were coming back from one or leaving for one. These situations also give those that have temporarily stopped work and are immersed in the New Year atmosphere a real prompt: What is the real connection between us and our hometown? Why is it that wherever you live, this becomes an unceasing topic of debate? When will Chinese style migration become stress-free? Where can we find our home?
Hometowns: Dead Homes
The poet Yujian in the unyielding 2011 article “Friends are the Final hometown”, which has been spread far and wide among circles of friends on Weixin, has resonated greatly with a lot of people this Spring Festival. In the article he says: My hometown no longer has my presence, it’s just a memory, the most active part of which is being taken care of by my friends. What my memory awakens is a feeling of presence, my native accent, past events, all kinds of details of my life, my personal history and experience. Nowadays, it’s only by having old friends that it’s possible to revive old memories. China has completely changed. Increasingly more skyscrapers and highways make this article unable to respond. However, old friends can’t be dispossessed. Many old friends still persist in “the highest place of abstract ideals”. What’s unavoidable is that when you have evil intent, it will make itself known: just as distance determines the stamina of a horse, so does time reveal a person’s true heart. Friends continue the legacy of one’s hometown by “following the etiquette” and “having a state of perfection”. Just like how Liu Guanzhang shows total devotion, practise what you preach, speak your mother tongue, and be ready at any moment to sacrifice oneself for friends.
In fact, Yujian has spoken forth the truth that many people have inside of them but haven’t explored. Actually, the many things people say to express their feelings for their hometown is essentially a weak medium. This gives rise to the expressed emotions such as “one’s close relatives are the sole homeland”, as the only real connection between one’s hometown and one’s innermost being. This also explains, in the course of this era’s modernisation and urbanisation, the connection between people and their hometown is actually already becoming progressively weaker. Close family and friends are like the thread that joins, becoming the final link or medium between those living far from home and their hometown. If these links or mediums are broken off, then many hometowns will perhaps become dead hometowns, forgotten and washed away.
This kind of real introspection, looking at social studies, maybe signifies even more. The famous late sociologist Fei Xiaotong in “Native China” said, “people are deeply attached to their local society, in which they were born, raised, and will die. Not only is the population pretty much stationary, but also the land that provides natural resources hardly changes. In this kind of environment that is indistinguishable from the unchanging Qin Dynasty, not only can individuals trust in their own experience, they can also in the same way trust their ancestry. All that an old farmer in his local society has come across is the changing of the four seasons, rather than the change of an era. Everything moves in an annual cycle. Our forebears’ plan for resolving life’s problems, as far as was possible would be to take a leaf out of their own books.”
However, up until now, this deep attachment to one’s native land, representative of Native China, has been thoroughly turned upside-down. The frequency that China’s population moves from place to place and it’s volume now stands at the world’s highest. Native places have started to be eroded away by the era, fading more day by day. They are no longer the holy lands that cannot become estranged. Rather, they have just become touristy scenic spots.
From the aspects of the frequency of population movement and migration, the model and logic of life in one’s hometown that Fei Xiaotong talks about have been severely undermined. In addition, as soon as this kind of symbol of Native China starts to degenerate, one’s “hometown”, this high level product of culture that entrusts the care of Native China, will accordingly wither. Behind the scenes of Native China, there is a kind of a demand for a traditional existence that pursues stability, predictability and safety.Year after year, it seems that in people’s hometowns, time is at a standstill. It’s very clear that in modern society where people move from place to place, everything has a temporary existence, changes, and is strange. It’s impossible to say what the most outstanding characteristic is. In the frantic pace of modern society, time is fleeting.
Nowadays, Native China’s medium, with the impoverishment of rural areas, has slowly retreated to small towns. However, the medium for mobile China is, without a doubt, consigned to big cities. Consequently, people are faced with a bewildering choice between Native China and mobile China. Is it better to have more a more traditional, Native China style of life, or is it better to have the modernised and urbanised lifestyle of mobile China? This causes many people to feel at a loss.
Small Towns and Big Cities
In the most recent issue of “Southerner’s Weekly”, the cover story is “Fleeing Back to Big Cities”. It says: After this year’s Spring Festival, the comparison and heated debate between big cities and small towns on the internet is uncharacteristically lively. No matter whether returning to or parting from big cities, the comparisons and decisions between big and small cities, as well as the resulting tides of people going back and forth, highlight the lack of security in the generation of those who make a living in the cities and the bewilderment of “having no roots”.
Two or three years ago, restricted to high housing costs, traffic congestion, environmental degradation etcetera, after enduring every kind of stress in both work and life in big cities, many young people either actively or passively chose to “flee the big cities”, forming a tide of people returning to their hometowns of second and third-tier small cities. (With China’s push for urbanisation, actually “small cities” more suitably should be called small towns, so the remainder of this article will use this term.) However, one or two years later, these people that “fled the big cities”, found that there were few work opportunities in their hometowns, income levels were low, people’s views were not in step with their own, they didn’t know how to get on etcetera. After feelings of disappointment and things not being in line with their own wishes, many people in fact chose to “flee back to the big cities”. As a stranger in one’s hometown, one unexpectedly feels that the big city that one fled, although a little trying, in fact has more freedom and opportunities, and one’s mood doesn’t feel suppressed like it is in one’s home in a small town. As a result, hometowns have become places that can’t be returned to.
Some people conclude: in big cities people strive for money, in small cities people strive for a good family. The “strife for money” in big cities and the “strife for a good family” of small cities embody two kinds of cultural forms and social properties. Striving for money is a property of modern society that has business and economics as its baton. Striving for a good family is a property of one’s native land that relies on one’s bloodlines. Cosy little places have the stability of Native China as their support. People in these societies are pretty familiar with each other and relationship networks are close-knit, with people who have grown up in them having a sense of security. Big cities are societies of strangers in which the price of having unavoidable stress when moving from place to place brings freedom and opportunity, but not a sense of security. One can clearly sense the disparity between rich and poor and the difference in hierarchy provoking oneself.
In small towns, people are limited to their original role, (social characters that have foundations established in the bloodline, heredity and other innate or physiological elements), whereas in big cities there are more opportunities to create one’s own (social characters that are obtained by one’s activity and hard work). This is also very close to the discrepancy “from status to contract” pointed out by 19th century British jurist Sir Henry James Sumner Maine in his masterpiece “Ancient Law”. The distinction between society in Native China and modern society is close to the difference between a “status society” and a “contract society”. It also reflects the process of the change from a natural economy (with a bartering system) to a commodity economy (market economy), and from the “rule of man” to a “rule of law”.
Most of the freedom and opportunity in big cities is a result of the liberalisation of people through the rule of law and a commodity economy (of course, there is also the oppression of those who strive for money). However, striving for a good family in small towns is bound by a natural economy (the main trait of local societies) and the rule of man (in which social relationships and bloodlines are relied on to distribute resources).
It’s very clear that small towns lie in the halfway ground between Local China and modern society, belonging to a strange society that is half local and half modern. In other words, small towns are actually at the same time enlarged versions of villages and shrunken versions of cities, concentrating both the traditions and modern era of China, resulting in the finest specimens in which to observe the modernisation of China. We can say that in small towns there is a “hybrid China”: having the material and hardware from modernisation, but also having the “disorderly structure” of a strong Local China that has the emphasis on knowing how to get on in the world. This allows those with superiority and resources (who have strived for a good family) to be exceptionally well off and comfortable. By means of their relationships they are able to maintain a good work plan, and also because of this they can enjoy the quality of life that is possible in big cities. Very quickly they surpass the middle class that have their own cars and homes, so much so that they become the “nouveau riche”, provoking jealously in others. However, for people who do no have these resources, it is difficult to find a foothold in the dark corners.
For people who are in big cities for longer lengths of time but completely lack resources to rely on, in comparison striving for money perhaps can be more readily accepted. At least with striving for money it’s still certainly possible to have a personal struggle within a fair competition. With the strife for a good family, which involves the coveting of already bestowed resources, is not in the least bit fair, it could be said. So, the pros and cons of big cities and small towns are essentially a comparison of the lifestyles of local society and modern society, as well as whether people can continue to exist within these two different kinds of societies. Big cities are not suitable for living in, small towns can be impossible to live in, and so mass migration inevitably becomes an everlasting problem in China.
“Chinese Style” Migration
Actually, no matter whether it’s a big city or a small town, each year the human spectacle of mass migration between a foreign town and a hometown occurs in China, and still it’s difficult amongst people to become integrated in a place. After struggling for many years, it’s still the embarrassment of people away from home that is the root cause of why they can’t migrate back and forth. Due to resource allocation and differences between the areas (city and countryside), even if one loves their hometown, one has no choice but to leave it to maintain one’s livelihood, and so one is unable to protect the origin of one’s hometown. In this era, the most clear and distinct reflection of individual destiny is that everyone must find their own unique style, no matter whether it’s emotional or logical. In this kind of heavy reality, one cannot but start to get anxious.
Before the reform was opened up to the outside world, taking the census register as the mark of a strict urban and rural binary mechanism, entire local societies were firmly isolated. After the reform was opened up to the outside world, city residents broke away from all jurisdiction of one’s workplace. Village residents also broke free of the irrational restriction of communes. From the crack in the urban and rural binary structure which was created by the census register, an unprecedented level of migration occurred in society. What’s special about Native China, which has more than 800 million farmers, is that along with the gradual reduction in restrictions on migration, after a large portion of the farming population entered the cities causing a transformation in city residents, their status transformed from purely traditional farmers to more modern “migrant workers” or “new city residents”. After the transformation in city residents caused by many second generation migrant workers, there was no longer a clear distinction between them and the original city residents, thus genuinely bringing about what Henri Mendras spoke of as the “the end of farmers”.
Although they settled in the cities, it was still difficult for them to put down roots there. “Moved plants die, but people who move survive”, however, Chinese style migration that had the household census system as it’s shackles frequently causes a kind of identity loss amongst it’s people. Taking the bulk of people who migrated from the villages to the cities and became workers as an example, from the first “blind influx” to “employed outsiders” or “migrant workers”, lying somewhere in between workers and farmers, from start to finish even the most basic blend of identity was impossible to assimilate, with them being akin to floating, rootless duckweed. In the 30 plus years since the opening up of the reform, we have already personally felt every kind of benefit that a mobile society has brought to society, but when specifically talking about individuals, these people that move from place to place never have any way of confirming their own status, thus bringing about an actual migration of liberty and a restriction to the optimisation of movement within society.
Looking back at how the movement of China’s population has changed, when combining effects of the objective needs of and the unwillingness to completely unleash a mobile population, step by step measures have successively appeared everywhere thus establishing certain thresholds. Strict rules have been set up regarding qualifications and individual skills and capabilities. There is also the possibility of land being released for new housing, in order to encourage a so-called reasonable movement. However, over a number of years, there have only been a very small section of people who have enjoyed this kind of policy. The vast majority of people have inadequate credentials, having no qualifications and no so-called skills, and so undertake lower-end jobs upon entering the cities. Although they devote themselves to the area in the same way as before, they can only linger at the edge of freely moving crowds. It’s difficult for them to take root in the cities, especially in the largest ones, as if they were just illusions.
Opportunity and development decide how people move. A moving population is the inevitable consequence of a developing society, being beneficial to the interaction of professionals and the allocation of the labour force as well as the balanced development of society. Rapid economic development inevitably produces a large population movement. America, Australia, as well as my native Hong Kong etcetera are all parts of the world in which there are large moving populations. Countries and regions which have the greatest frequencies of migrations of workers at the same time are places in which there is rapid economic development. Looking again from a sociological perspective, if a society lacks a population that is mobile on all skill levels then its composition will become rigid, the danger is that even a small disruption could at any time result in a collapse of its structure. Unimpeded population movements can promote the constant metabolism of a society’s structure.
However, regarding this kind of migration in China today, many parts have population movements only on certain skill levels, with people roughly on the same social stratum migrating, or perhaps changing jobs or professions. This maintains the current social structure, making it impossible to completely change one’s identity from a farmer to a city resident. Therefore, although those that enter the cities have freedom, it is only the freedom of one’s body, not the freedom of one’s rights. This is also the cause of the fundamental reason for China’s annual mass migration; the fact that it’s difficult to take root. After entering the 21st century, this has given China no choice but to maintain the tradition of begrudging leaving place where one has lived for a long time.
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http://epaper.oeeee.com/A/html/2014-02/16/content_2020475.htm
中国已经是世界第二大经济体。尽管人均国民所得仍然很低，不管从哪一个角度来说，中国已经创造了世界经济史上的奇迹。但是有没有文化上的崛起？显然没有。中国崛起了，经济生活富裕起来了，但既没有赢得国际社会的尊重，也没有使得本国的老百姓更幸福。
无论是内政还是外交，越来越多的人感到很生气。不过，这种现象实际上很容易理解。人们必须提问，除了经济实力之外，中国还能提供什么呢？能够提供给老百姓一种道德生活吗？能够提供给国际社会一种可供选择的文化或者价值吗？
答案是显然的。从内部说，经济上的崛起已经导致了全社会的道德危机。尽管社会经济的发展必然会导致旧道德体系的解体，新道德体系又是怎样的呢？没有道德体系，社会难以生存。从外部来说，das Fehlen 一种吸引人的文化和其所体现的价值体系，经济崛起往往被视为是非常可怕的事或一种威胁。中国也意识到了这点，因此也努力向外推销自己的文化。没有新的思想和价值，只好求助于孔子，办孔子学院；而孔子学院又被简化成学习中国的语言文字。无论是办孔子学院的人还是从事其它媒体传播的人都不知道，他们要传播什么样的文化和价值。
王 Gengwu 先生把今天中国的崛起称为第四次崛起。历史上，中国至少曾有三次被公认为地区最强大的国家，因此人们也把中国的再次崛起称为“复兴”。既然中国崛起过，人们可以从崛起的历史中学到很多经验教训，诸如国家是如何崛起的？又是如何衰落的？
根据王先生的看法，第一次崛起是从公元前3世纪到公元3世纪，即从秦朝统一中国到汉朝。在汉朝，中国的影响力到了朝鲜半岛和东南亚部分地区。汉朝周边的很多国家进口汉朝的商品和技术，主要是丝绸、纸张、陶瓷以及陆军和海军技术。在这个阶段，中国给人印象最深刻的是经济和文化。
汉之后的400多年里，中国四分五裂为几个动荡不安的小国。但7世纪唐朝的建立宣布了中国的第二次崛起。唐朝的影响力传播到了日本和东亚其它地区，维持了近300年，这时的中国完全不同于汉朝。唐朝的强大和其外在影响得益于其高度的开放。唐朝不仅文化上开放，政治上也开放，被西方学者称为“开放的帝国”。佛教的传播和北方游牧部落在中原定居，这两种影响的强大混合力塑造出了一个新的国家，显示出其高度的世界性。高度开放也迎来了一个贸易和工业不断增长的时代。来自遥远国度的商人和旅行者带来的新东西，不仅丰富了中国人的生活，而且对中国文化做出了贡献，由此造就了一个中国历史上真正的全盛时期。
1368年，明朝建立，中国由此实现了第三次崛起，持续了约400年。这期间，儒家思想重新被确立为统治者的正统思想。这与前两次相比要逊色得多，因为中国的政治文化开始变得十分保守。闭关锁国的政策导致国家江河日下。尽管明朝加强防御，仍不断遭到来自周边的侵袭，并最终被满族人所征服。虽然建国之初的清朝非常强大，而且更具侵略性，但在此之后的统治中却更多地延续了明朝的保守和闭关锁国政策，最终衰落下去。1840年，强大的英国进攻中国时，清政府统治下的中国已没有还手之力了。
Das Fehlen 创新气魄的崛起
今天中国的崛起，至少到目前为止，并不像汉唐，而更像明（清）朝。既没有汉那样的制度创新，也没有唐朝那样的开放和文化崛起。唯一和前面三次崛起相同的，是经济发展和随之而来的军事力量的增强。尽管经济因为全球化而变得相当开放，文化基本上还处于闭关锁国的状态，在拒绝接受普世价值的同时，又没有内部的文化创造力。
今天中国的崛起模式，有可能重复明朝的悲剧，即在国家真正崛起之前就开始衰落。明朝在体制和思想上的闭关锁国，使得中国失去了成为一个海洋国家的机会。明朝是世界海洋世纪的开端。当时中国无论从国家还是社会，都比任何国家都具备成为海洋国家的能力。郑和下西洋是国家能力的象征，而在东南沿海 “异常 wilde” 的“海盗”，则是民间海洋能力的象征。但没有思想的创新和制度创新，王权庇护下的巨大既得利益，würgten ab 中国通往海洋国家的道路。
文化崛起对一个国家的可持续发展的意义远远被低估。汉唐的崛起在于文化，其最终衰落也在于文化。如果文化不能崛起，必然对经济甚至政治产生严重的制约。从内部来说，没有思想的产生，就不会有制度上的创新，最终必然导致封闭和衰落。从外部来说，没有思想的产生，就不能提供有吸引力的文化和价值观。如果光有经济上的崛起和与之相关的军事化，就会被视为是“霸道”和“威胁”，从而恶化国际关系环境。
文化没有随着经济崛起，首要的因素是经济和文化之间的关联。尽管人们可以观察到经济和文化同时崛起的案例（汉唐），但也可以观察到经济崛起没有导致文化崛起的案例（明朝）。经济崛起和文化崛起并不存在必然关联，两者不是同一件事情。即使是没有经济上的崛起，同样可以有文化上的崛起。无论中国还是西方，很多伟大的思想和文化创造，都是在极其贫困状况下进行的。
文化崛起三个非经济因素
文化创造和政府分权、文化开放、文化人独立这三个非经济因素更为相关。三个因素中存在其中一个，可以决定文化创造的出现。分权和开放导致文化的崛起，这是中国历史的经验。历史上，每次分权状态出现，尤其是皇权衰落的时候，文化倒是呈现出复兴的情景。今天的人们并不希望通过国家政权衰落来获得文化的崛起；相反，人们大多希望国家政权的强大。一个强大的国家需要一个强大的国家政权的支撑。但分权和文化崛起之间的关系，的确说明了国家政权什么该管、什么不该管的问题。
中央集权和文化衰落也没有必然的联系。明朝的集权模式导致了文化衰落；唐朝的集权模式则走向了文化崛起。为什么？一是不同的集权模式，二是开放。明朝政权深入文化领域，国家政权掌控了文化，同时明朝又实行文化上的“闭关锁国”。唐朝国家政权基本上不涉足文化领域，唐朝的文化领域是很典型的自治形式，形成了高度自治的文化“市民社会”。同时，唐朝是一个开放的帝国，在文化全面向外开放的同时，能够把外来的文化整合进自身的主体文化。
一个更为关键的因素就是文化人的独立人格。如果人格是独立的，没有什么因素，包括专制和贫穷，可以阻止文化的创造。俄国是典型的例子。无论是沙皇还是共产主义专制，都没有阻止俄国知识分子的知识创造。俄国知识分子在专制下创造出辉煌的文学艺术、哲学思想。中国的文化人没能在专制下进行文化创造，与文化人对政府的高度依赖有关。中国历史上从没有出现过西方称之为“知识分子”的群体，即把思维创造作为终生职业的社会群体。
很显然，要实现中国文化崛起，关键在于调整政治和文化的关系。政府从来就不是文化创造的主体。要政府来创造文化纯属 Utopie。这并不是说政府和文化创造没有任何关系。恰恰相反。在中国的环境中，政府决定了文化创造的成败：
第一是政府权力的边界。唐朝的政府边界没有对文化创造造成巨大的阻力，但明朝和清朝的则 würgten ab 文化创造。今天中国的政府边界不像唐朝而像明清。中宣部和文化部的权力涉足到文化领域的每一个角落。多年来，这些部门没有实质性的改革，沦落成为一种简单的控制机制。政治权力对文化领域的全覆盖，也导致了文化领域的高度政治化和官僚化，使得最原始的文化创新基因完全不可能。
第二是政府的政策，政府支持什么和反对什么，都会对文化崛起产生深刻的影响。在国际层面，政府的政策在于开放还是封闭。开放导致唐朝文化的崛起，封闭导致明朝缺失文化崛起。中国的现象是，政府太多的资源被用于控制，太少的资源用于创新。即使投入创新的资源，也是政府认可的文化领域。但现实是，在任何社会，政府官僚很少懂得文化创新。
在中国最荒唐的现象是，政府对文化事业的支持经常走向反面，导致其所支持的文化事业的衰落。佛教领域是典型的例子。无论从政策上还是资源上，政府大力支持佛教的发展，结果导致了佛教内部的大面积的腐败。文艺、文学等文化领域也同样。其实，政府的支持使得这些领域不可避免的衰落，逻辑很简单：一旦这些群体可以通过依附政府生存，他们就失去了进步的动力，结果必然是衰败。其他国家也有政府支持文化事业，但一定是通过放权让专业人士来做。这种放权的方法不见得会导致文化的崛起，但也不会导向衰落。在中国，政府也会放权，但目的往往不是文化本身，而是通过政治方法来达到政治目的。
政府和文化之间的关系，导致了双输局面。政府控制文化导致大部分人对政府高度依赖，结果便是文化的衰落。对那些想保持一些独立性的文化人，要生存和发展，唯一的办法就是和政府对抗，造就了另外一种与政府相对立的文化，也是一种过分政治化的文化。挑战政治现状成了这个群体文化创新的重要资源。很容易理解，这样的文化创新（无论是宗教还是艺术和文学）在中国本身不被政府接受，还会经常 marginalisiert，而在西方则被人们所叫好，把此称之为中国文化的崛起。如果从一个客观立场来看，无论是政府自己所从事的文化创造，还是为了反政治现状而从事的文化创造，都很难走向文化的崛起。
实际上，无论是政府方面的政治化，还是反政治现状的政治化，都在最大限度上制约着中国的文化崛起。政治本来应当只是社会的很小一部分，社会大部分空间是非政治性的。即使是集权和专制，只要政治权力具有边界，文化创造仍然具有巨大的创造空间。
毋庸置疑，如果中国要走唐朝崛起之路而避免明朝崛起之路，唯一的办法就是进行文化体制改革，把文化从政治中解放出来，从官僚体制中解放出来，把文化人从政治官僚过程中解放出来。只有“把权力关在笼子里”，中国的文化才能崛起。
作者是新加坡国立大学东亚所所长，文章仅代表个人观点
Why is Chinese culture not rising?
China has already become the world’s second largest economy. Although per capita income is still low, no matter what angle you look at it, China has performed a miracle in the world’s economic history. But is culture also on the rise? Apparently not. China has risen and it’s economy has become richer, but it hasn’t won the respect of the international community, nor has it made its people happier.
Whether it’s internal politics or international relations, more and more people are getting angry. However, this phenomenon is actually very easy to understand. We must ask: apart from economic strength, what else has China achieved? Has it given the common people a moral to follow in their life? Has it provided the international community with an alternative culture or an alternative set of values?
The answer is obvious. Internally, the economic growth is already presenting a moral danger to all society. Although social and economic development will inevitably lead to the disintegration of the old moral system, what does the new moral system look like? Without a moral system, it is hard for a society to survive. Externally, in the absence of an attractive culture and the value system it embodies, economic growth is perceived as fearful or threatening. China is aware of this, and therefore is making efforts to promote its own culture externally. Without new ideas and values, China turns towards Confuciusism, and established the Confucius Institute; but the Confucius Institute have been reduced to Chinese anguage learning centres. Whether it’s the founders of the Confucius Institute or other people working in the mass media, none of them knows what kind of culture and values they want to promote.
Mr Wang Gengwu talks of China’s current rise as ‘the fourth rise of China’. Historically, China has already been the most powerful nation in the region three times, so people talk of China’s re-emergence as a ‘renaissance’. And since China has already risen in the past, people can learn a lot from history, such as why countries rise, and why they fade.
According to Mr Wang, the first rise took place from the 3rd century BC to the 3rd century AD, that is in the period from the Qin dynasty to the Han dynasty. Under the Han Dynasty, China’s influence extended to the Korean peninsula and parts of South East Asia. Many surrounding countries imported good and technology from Han China, particularly silk, paper and ceramics, as well as military and navigation technology. At this stage, the most impressive things in China were its economy and culture.
During the 400 years that followed the end of the Han Dynasty, China fragmented into large numbers of small countries at war with each other. But in the 7th century, the Tang Dynasty hearalded a new age of ascension for China. The influence of the Tang dynasty extended to Japan and parts of South East Asia, and lasted for about 300 years. During this time, China was very different from what it was under the Han dynasty. The strength and influence of the Tang dynasty was connected to its high level of openness. The Tang dynasty was not just opened culturally, but also politically, and Western scholars have called it ‘an open empire’. The spread of Buddhism and the settling of nomadic tribes from the North in the central plains created a new country of hybrid strength, showing a high degree of globalisation. This high openness also ushered a period of growth for industry and trade. The new things that merchants and travellers brought from distant places not only enriched the daily lives of Chinese people, but also contributed to Chinese culture, and therefore constituted a real high point in Chinese history.
The establishment of the Ming dynasty in 1368 started China’s third period of ascension, which lasted for 400 years. In this period, Confucianism was re-established as the orthodox ideology of the rulers. This period is much less impressive than the previous two, because China’s political culture started to become very conservative. The closed door policy resulted in national decline. Although the Ming dynasty strengthened its defence, the country was still exposed to attacks from its periphery, and eventually conquered by the Manchus. And although the Qing dynasty was very powerful in its beginning, as well as more aggressive, but it continued the conservative attitude of the Ming dynasty and its closed door policy, and eventually waned. In 1840, powerful England attacked China, and the country ruled by the Qing Dynasty had no strength to resist.
The lack of the rise of the innovative spirit
The current rise of China, so far at least, does not resemble what occurred under the Han or Tang dynasty, but rather under the Ming and Qing. Neither can we observe the kind of institutional innovation of the Han, nor the cultural rise and opening of the Tang. The only point that resembles the previous three periods of ascension is economic development and ensuing increase of military strength. While the economy has become quite open as a result of globalisation, on the cultural level, the situation is basically still that of a secluded State, which refuses to accept universal cultural values, and at the same time shows no internal cultural creativity.
The form of China’s rise today may repeat the tragedy of the Ming Dynasty, whereby the country started to decline before it even started rising. The Ming dynasty closed off the country institutionally and ideologically, and China lost the opportunity to become a maritime nation. The Ming Dynasty marks the start of the world’s ‘maritime century’. At that time, whether from a national or social point of view, China had more ability than any other country to become a great maritime nation. Zheng He is a symbol of this national capacity, and the ‘especially rampant pirates’ of the South Eastern coast are a sign of its society’s maritime capability. But in the absence of ideological and institutional innovation, vested interests shielded by the monarchy strangled China’s future as a maritime nation.
The importance of cultural ascension for the sustainable development of a country has been greatly underestimated. The rise of the Han and Tang dynasty was cultural – but their ultimate fall was also cultural. If there can be no cultural rise, there is bound to be serious economic and even political restrictions. Internally, there will be no generation of new ideas, thus there will be no institutional innovation, eventually lead to the country isolating itself and declining. Externally, without the generation of ideas, no attractive culture and values can be provided. And if China only relies on economic ascension and ensuing militarization, she will be considered as a ‘threat’, which will negatively affect the ecosystem of international relations.
Economic ascension does not necessarily lead to cultural ascension. This is primarily due to the connection between culture and economy. While there have been cases of simultaneous economic and cultural ascension (in the Han and Tang dynasty), there have also been cases of economic ascension which did not lead to cultural ascension (in the Ming and Qing). There is no necessary correlation between economic and cultural ascension: the two are not the same thing. Even without economic ascension, there can be a cultural ascension. Whether in China or in the West, many great ideas and culture are generated under extreme poverty.
Three non-economic factors of cultural rise
Cultural creativity is more closely connected to three non-economic factors: government decentralisation, cultural openness, and the independence of cultural creators and thinkers. So long as at least one of these three factors exist, cultural ascension can happen. Decentralisation and openness lead to the rise of culture: this is the experience gained from China’s history. Historically, whenever decentralisation of power occurred, and particularly with the decline of the empire, we could see signs of a cultural revival. People today do not want to see culture rising caused by the decline of State power; a strong country needs the support of a strong state power. But the relationship between decentralisation of power and cultural ascension, has indeed shown what the state should and should not regulate.
Centralisation and cultural declined are not necessarily connected. The centralised model of the Ming dynasty led to cultural decline, but that of the Tang dynasty led to cultural rise. Why is this so? Firstly, the modes of centralisation differed, and secondly, they differed in their degree of openness. The Ming Dynasty regime was deeply involved in the cultural field, and State power had a high level of control over culture. At the same time, the Ming dynasty imposed a cultural ‘closed-door policy’. The Tang dynasty State power was basically not involved in the cultural field, the cultural field under the Tang dynasty was typically autonomous, and a cultural ‘civil society’ with a high degree of autonomy was formed. Meanwhile, the Tang dynasty was an open empire, its culture was entirely open to the outside, and it was able to integrate elements of foreign culture into its own system.
A more critical factor is the independence of the personality of intellectuals and cultural creators. If theirs personalities are independent, no factor, including tyranny and poverty, can prevent cultural creation. Russia is a typical example. Neither Tsarist nor Communist tyranny have prevented the creation of knowledge from Russian intellectuals. Russian intellectuals, under an authoritarian regime, produced brilliant art, literature and philosophy. The inability of China’s cultural creators to develop cultural creation under the tyranny is related to their high degree of their dependence on the government. China’s history has never seen the rise of a group called ‘intellectuals’ as the West understands the term, that is, as a social group thinking about the creation of knowledge as a life-long career.
Evidently, to achieve the rise of Chinese culture, the key is to readjust the relationship between government and culture. Government has never been the main body of cultural creation. To wish for government to create culture is purely utopian. That is not to say there is no relationship between government and cultural creation. Quite the contrary. In the Chinese environment, government has determined the success or failure of cultural creation:
The first point is the boundaries of government power. Government power boundaries under the Tang dynasty did not offer much resistance to cultural creation, but the restrictions of the Ming and Qing dynasty stifled cultural creation. The boundaries of the Chinese government today do not resemble those of the Tang dynasty, but those of the Ming and Qing. The powers of the propaganda and culture ministries allow them to be involved in every aspect of cultural creation. Over the years, there have been no substantive reforms to these departments, and they’ve been reduced to a simple control mechanism. Complete control of political power over the cultural field has led to its politicisation and bureaucratisation, making the most basic cultural innovation completely impossible.
The second point has to do with government policy, whatever the government supports or opposes will have a profound impact on cultural development. At the international level, the government policy can be open or closed. Open policies leads to cultural rise just like the Tang dynasty, while closure leads to cultural decline just like the Ming dynasty. The phenomenon we can observe in China today is that the government uses too many resources to control, and too few resources to innovate. Even if resources are invested into creativity, these resources are only allocated to aspects of culture that the government approves. But the reality is that, in any society, government bureaucrats have little understanding of cultural innovation.
In China, the most ridiculous phenomenon is that government support for culture often has the opposite effect, and leads to the decline of the culture it supports. Buddhism is a typical example. Whether through policy or resource allocation, government supports the development of Buddhism, but the result is large areas of corruption within the Buddhist religion. The same is true for visual arts, literature and other artistic fields. In fact, government support has led to inevitable decline in these areas. The logic of it is simple: once these groups can survive by depending on government, they lost the motivation to improve themselves, inevitably leading to decline. In other countries, the government does also support culture, but in a decentralised fashion, and by delegating the task to professional experts. This decentralised approach will not necessarily lead to cultural rise, but neither will it lead to decline. In China, the government also decentralises, but often the goal is not culture itself, it is to reach political goals through political methods.
Relationships between government and culture have led to a lose-lose situation. Government control over culture has led to a majority of agents relying on government, and the result is cultural decline. For those cultural producers and intellectuals who want to retain independence, their only way to survive and develop is to defy the government, and this has led to the creation of an alternative culture opposed to the government – but this is also a form of politicisation of culture. Challenging the political status quo has become an important resource for this group of cultural innovators. It is easy to understand that a similar kind of cultural innovation (whether it is religious or artistic and literary) is not well accepted by government in China proper, and will often be marginalized, while people in the West applaud it, and call this the rise of Chinese culture. If we look at it from an objective standpoint, whether it’s cultural innovation led by government, or cultural innovation that opposes the government, both will hardly lead to the rise of Chinese culture.
Actually, whether it is the politicisation of government or the politicisation of opposition to government, all are largely restraining the development of Chinese culture. In essence, politics is just a small part of society, and most of social space is non-political. Even under authoritarian and totalitarian regimes, all political power has boundaries, and there is still a a large space for cultural creativity.
Needless to say, if China wants to go the way of the Tang Dynasty, and avoid that of the Ming and Qing dynasty, the only way is the reform of its cultural system, to liberate culture from government and politics, to liberate culture from bureaucracy, and to liberate cultural creators and intellectuals from bureaucratic processes. Only by ‘putting power in a cage’ will Chinese culture rise.
The author is the director of Singapore National University’s East Asia Institute. This article only represents the personal views of its author.
Bibel
[Bearbeiten]| Chinese Union Version | Übersetzung Rudolf Brockhaus (1856-1932) |
|---|---|
| 我们既已得救，才知道那岛名叫米利大。 | 1 Und als wir gerettet waren, da erfuhren wir, daß die Insel Melite heiße. |
| 土人看待我们，有非常的情分；因为当时下雨，天气又冷，就生火接待我们众人。 | 2 Die Eingeborenen aber erzeigten uns eine nicht gewöhnliche Freundlichkeit, denn sie zündeten ein Feuer an und nahmen uns alle zu sich wegen des eingetretenen Regens und wegen der Kälte. |
| 那时，保罗拾起一 gewisse Menge 柴，放在火上，有一条毒蛇，因为热了出来，咬住他的手。 | 3 Als aber Paulus eine gewisse Menge Reiser zusammenraffte und auf das Feuer legte, kam infolge der Hitze eine Natter heraus und hängte sich an seine Hand. |
| 土人看见那毒蛇悬在他手上，就彼此说：这人必是个凶手，虽然从海里救上来，天理还不容他活着。 | 4 Als aber die Eingeborenen das Tier an seiner Hand hängen sahen, sagten sie zueinander: Jedenfalls ist dieser Mensch ein Mörder, welchen Dike, obschon er aus dem Meere gerettet ist, nicht leben läßt. |
| 保罗 nun 把那毒蛇, schüttelte es 在火里，并没有受伤。 | 5 Er nun schüttelte das Tier in das Feuer ab und erlitt nichts Schlimmes. |
| 土人想他必要 aufschwellen，或是忽然仆倒死了；看了多时，见他无害，就转念，说：他是个神。 | 6 Sie aber erwarteten, daß er aufschwellen oder plötzlich tot hinfallen würde. Als sie aber lange warteten und sahen, daß ihm nichts Ungewöhnliches geschah, änderten sie ihre Meinung und sagten, er sei ein Gott. |
| 离那地方不远，有田产是岛长部百流的；他接纳我们，尽情款待三日。 | 7 In der Umgebung jenes Ortes aber besaß der Erste der Insel, mit Namen Publius, Ländereien; der nahm uns auf und beherbergte uns drei Tage freundlich. |
| 当时，部百流的父亲患热病和 Ruhr 躺着。保罗进去，为他 beten，按手在他身上，治好了他。 | 8 Es geschah aber, daß der Vater des Publius, von Fieber und Ruhr befallen, daniederlag. Zu dem ging Paulus hinein, und als er gebetet hatte, legte er ihm die Hände auf und heilte ihn. |
| 从此，岛上其馀的病人也来，得了医治。 | 9 Als dies aber geschehen war, kamen auch die übrigen auf der Insel, welche Krankheiten hatten, herzu und wurden geheilt; |
| 他们又多方的尊敬我们；到了开船的时候，也把我们所需用的送到船上。 | 10 diese ehrten uns auch mit vielen Ehren, und als wir abfuhren, luden sie uns auf, was uns nötig war. |
| 过了三个月，我们上了亚力山大的船往前行；这船以丢斯双子为记，是在那海岛过了冬的。 | 11 Nach drei Monaten aber fuhren wir ab in einem alexandrinischen Schiffe, das auf der Insel überwintert hatte, mit dem Zeichen der Dioskuren. |
| 到了叙拉古，我们停泊三日； | 12 Und als wir in Syrakus gelandet waren, blieben wir drei Tage. |
| 又从那里绕行，来到 Rhegium。过了一天，起了南风，第二天就来到部丢利。 | 13 Von dort fuhren wir herum und kamen nach Rhegium; und da nach einem Tage sich ein Südwind erhob, kamen wir den zweiten Tag nach Puteoli, |
| 在那里遇见弟兄们，请我们与他们同住了七天。这样，我们来到罗马。 | 14 wo wir Brüder fanden und gebeten wurden, sieben Tage bei ihnen zu bleiben; und so kamen wir nach Rom. |
| 那里的弟兄们一听见我们的信息就出来，到 Appii-Forum 和三馆地方迎接我们。保罗见了他们，就感谢神，放心壮胆。 | 15 Und von dort kamen die Brüder, als sie von uns gehört hatten, uns bis Appii-Forum und Tres-Tabernä entgegen; und als Paulus sie sah, dankte er Gott und faßte Mut. |
| 进了罗马城，（有古卷在此有：百夫长把众囚犯交给御营的统领，惟有）保罗蒙准和一个看守他的兵另住在一处。 | 16 Als wir aber nach Rom kamen, überlieferte der Hauptmann die Gefangenen dem Oberbefehlshaber; aber dem Paulus wurde erlaubt, mit dem Kriegsknechte, der ihn bewachte, für sich zu bleiben. |
| 过了三天，保罗请犹太人的首领来。他们来了，就对他们说：弟兄们，我虽没有做什么事干犯本国的百姓和我们祖宗的规条，却被 gefangen genommen，从耶路撒冷解在罗马人的手里。 | 17 Es geschah aber nach drei Tagen, daß er die, welche die Ersten der Juden waren, zusammenberief. Als sie aber zusammengekommen waren, sprach er zu ihnen: Brüder! Ich, der ich nichts wider das Volk oder die väterlichen Gebräuche getan habe, bin gefangen aus Jerusalem in die Hände der Römer überliefert worden, |
| 他们审问了我，就愿意释放我；因为在我身上，并没有该死的罪。罪。 | 18 welche, nachdem sie mich verhört hatten, mich loslassen wollten, weil keine Ursache des Todes an mir war. |
| 无奈犹太人不服，我不得已，只好上告於该撒，并非有什么事要控告我本国的百姓。 | 19 Als aber die Juden widersprachen, war ich gezwungen, mich auf den Kaiser zu berufen, nicht als hätte ich wider meine Nation etwas zu klagen. |
| 因此，我请你们来见面说话，我原为以色列人所指望的，被这炼子 umgeben。 | 20 Um dieser Ursache willen nun habe ich euch herbeigerufen, euch zu sehen und zu euch zu reden; denn wegen der Hoffnung Israels bin ich mit dieser Kette umgeben. |
| 他们说：我们并没有接着从犹太来论你的信，也没有弟兄到这里来报给我们说你有什么不好处。 | 21 Sie aber sprachen zu ihm: Wir haben über dich weder Briefe von Judäa empfangen, noch ist jemand von den Brüdern hergekommen und hat uns über dich etwas Böses berichtet oder gesagt. |
| 但我们愿意听你的意见如何；因为这教门，我们 ist bekannt, daß 到处被毁谤的。 | 22 Aber wir begehren von dir zu hören, welche Gesinnung du hast; denn von dieser Sekte ist uns bekannt, daß ihr allenthalben widersprochen wird. |
| 他们和保罗约定了日子，就有许多人到他的寓处来。保罗从早到晚，对他们讲论这事，证明神国的道，引摩西的律法和先知的书，以 Jesu 的事劝勉他们。 | 23 Als sie ihm aber einen Tag bestimmt hatten, kamen mehrere zu ihm in die Herberge, welchen er die Wahrheit auslegte, indem er das Reich Gottes bezeugte und sie zu überzeugen suchte von Jesu, sowohl aus dem Gesetz Moses' als auch den Propheten, von frühmorgens bis zum Abend. |
| 他所说的话，有信的，有不信的。 | 24 Und etliche wurden überzeugt von dem, was gesagt wurde, andere aber glaubten nicht. |
| 他们彼此不合，就散了；未散以先，保罗说了一句话，说：圣灵藉先知以赛亚向你们祖宗所说的话是不错的。 | 25 Als sie aber unter sich uneins waren, gingen sie weg, als Paulus ein Wort sprach: Trefflich hat der Heilige Geist durch Jesaias, den Propheten, zu unseren Vätern geredet und gesagt: |
| 他说：你去告诉这百姓说：你们听是要听见，却不明白；看是要看见，却不 wahrnehmen； | 26 "Gehe hin zu diesem Volke und sprich: Hörend werdet ihr hören und nicht verstehen, und sehend werdet ihr sehen und nicht wahrnehmen. |
| 因为这百姓油蒙了心，耳朵发沉，眼睛闭着；恐怕眼睛看见，耳朵听见，心里明白，回转过来，我就医治他们。 | 27 Denn das Herz dieses Volkes ist dick geworden, und mit den Ohren haben sie schwer gehört, und ihre Augen haben sie geschlossen, damit sie nicht etwa mit den Augen sehen und mit den Ohren hören und mit dem Herzen verstehen und sich bekehren und ich sie heile." |
| 所以你们当知道，神这救恩，如今传给外邦人，他们也必听受。（有古卷在此有： | 28 So sei euch nun kund, daß dieses Heil Gottes den Nationen gesandt ist; sie werden auch hören. |
| 保罗说了这话，犹太人议论纷纷的就走了。） | 29 Und als er dies gesagt hatte, gingen die Juden weg und hatten viel Wortwechsel unter sich. |
| 保罗在自己所租的房子里住了足足两年。凡来见他的人，他全都接待， | 30 Er aber blieb zwei ganze Jahre in seinem eigenen gemieteten Hause und nahm alle auf, die zu ihm kamen, |
| 放胆传讲神国的道，将主 Jesus 基督的事教导人，并没有人禁止。 | 31 indem er das Reich Gottes predigte und die Dinge, welche den Herrn Jesus Christus betreffen, mit aller Freimütigkeit ungehindert lehrte. |
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【2018年7月15日讯】
海地总理杰克·盖伊·拉丰唐星期六辞职，此前由于政府计划提高油价而引发了数日抗议活动。
拉丰唐向议会下院宣布：“我向共和国总统递交了辞呈”，并且证实总统已经接受了他的辞职。
海地局势自上星期处于动荡，政府宣布计划大幅提高汽油、柴油和煤油的价格。
这一决定引发的暴乱活动造成至少四人死亡。
政府决定终止提价，但是政治动荡导致议会下院星期六的不信任投票。
美国国务院由于海地的动乱局势发出了旅行警告。
Noch keine Übersetzung
【2020年12月17日讯】
12月16日，中国音数协第一副理事长张毅君在2020年度中国游戏产业年会上发布《网络游戏适龄提示》团体标准。该标准是在中宣部出版局的指导下，由中国音数协团体标准化技术委员会立项，腾讯、网易、人民网牵头开展。
该标准将网络游戏分为三类，依次为绿色指示的8+、蓝色指示的12+、黄色指示的16+，还规定了标识符使用的基本要求，明确规定了标识符的下载渠道、展示时长、尺寸比例和更新频率，对有可能刻意模糊弱化标识使用和提示语的行为做了必要规范，以维护标识标准的权威性、统一性和实时性，此外还明确标识符的具体使用场景，即适龄提示标识必须安放在游戏产品的显著位置，包括但不限于游戏官网、客户端注册与登录节点、游戏付费界面和宣传视频与广告等，以突出标识在游戏产品中的能见度与可视性。
张毅君表示，围绕适龄提示标准，音数协将继续加强包括游戏产品分类标准、适龄提示评价指标、家长监护平台技术标准在内的标准化体系建设，为适龄提示标准的应用落地提供可靠支撑和保障。他还表示，该提示发布之后就进入试行阶段，中国音数协将做好宣传引导、贯彻落实、拓展升级三项工作。
不过这不是中国第一次提出电子游戏分级方案，2019年，人民网就已经开始起草《游戏适龄提示草案》，将游戏适龄范围分为“18+”“16+”“12+”“6+”四级。
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【2013年7月20日讯】
数以千计的埃及人响应穆斯林兄弟会的号召，涌上开罗街头，要求使总统穆尔西官复原职。
周五，在穆斯林兄弟会的据点开罗纳赛尔城，穆尔西的支持者在拉比亚.阿达维亚清真寺外再次举行了每日静坐，与此同时其他的支持者在开罗大学附近游行。
穆尔西的反对派也计划在历史悠久的开罗解放广场集会，令人担心两个对立派别之间可能发生冲突。
在埃及各地的其他城市，也发生了抗议和游行活动。
埃及军方警告说，不会容忍任何暴力行为。 他们星期五向首都开罗的各个区域派出了坦克和军队。 在一些地区，士兵们设置了铁丝网路障。
同样在周五，美国国务卿约翰克里在约旦与新的埃及外长法赫米通了电话。 埃及官员说，双方都希望埃及能重新过渡到民主制度。
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【2013年7月20日讯】
埃及被罢黜总统穆尔西的支持者和反对者在尼罗河三角洲城市曼苏拉爆发了冲突，至少2人死亡。
星期五，埃及好几个城市举行了相互对立的抗议活动。
在开罗，成千上万的穆尔西支持者响应穆斯林兄弟会的号召，涌上街头，要求恢复这位伊斯兰总统的职位。
穆尔西的支持者星期五还在穆斯林兄弟会的据点开罗纳赛尔城的拉比亚.阿达维亚清真寺外再次举行了每日静坐，与此同时其他的支持者在开罗大学附近游行。
穆尔西的反对派也在历史悠久的开罗解放广场举行集会，加深了这两个对立派别之间可能发生冲突的担忧。
埃及军方警告说，不会容忍任何暴力行为。 他们星期五向首都开罗的各个区域派出了坦克和军队。 在一些地区，士兵们设置了铁丝网路障。
同样在周五，美国国务卿克里在约旦与新的埃及外长法赫米通了电话。 埃及官员说，双方都希望埃及能重新过渡到民主制度。
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【2013年7月17日讯】
巴基斯坦塔利班指挥官声称在叙利亚安营扎寨并且派遣数百人同反阿萨德的逊尼派反政府军并肩作战。
巴基斯坦境内塔利班的高级指挥官这个星期将叙利亚反政府军称之为塔利班的“穆斯林兄弟”和“阿拉伯之友”。 一名指挥官誓言要发表巴基斯坦塔利班在叙利亚获胜的视频。
这并不是第一篇关于外国的逊尼派战斗者涌入叙利亚参与他们认为是针对什叶派穆斯林的圣战。 外国战斗者的涌入导致美国帮助叙利亚反政府军的努力复杂化，特别是因为它考虑将那些反抗阿萨德政府的叙利亚人武装起来。
可是，至少有一名巴基斯坦塔利班的指挥官已经否认在叙利亚安营扎寨的报道。 他告诉法新社说，只有少数的武装人员离开，进入叙利亚作战，而且那些战斗者大都是阿拉伯和中亚的战斗者。
Noch keine Übersetzung
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache Lektion 88 泰山
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我国大山颇多
最有名者
莫如泰山.
泰山在山东省.
山南有汶水
北有黄河.
山顶有日观峰.
游人多登之.
以观日出
遥见海水翻腾.
日轮涌出.
最为奇观.
天子五年一巡守：岁二月，东巡守至于岱宗，柴而望祀山川；觐诸侯；问百年者就见之。命大师陈诗以观民风，命市纳贾以观民之所好恶，志淫好辟。命典礼考时月，定日，同律，礼乐制度衣服正之。
Übersetzung James Legge
The son of Heaven, every five years, made a tour of Inspection through the fiefs. In the second month of the year, he visited those on the East, going to the honoured mountain of Tai. There he burnt a (great) pile of wood, and announced his arrival to Heaven; and with looks directed to them, sacrificed to the hills and rivers. He gave audience to the princes; inquired out those who were 100 years old, and went to see them: ordered the Grand music-master to bring him the poems (current in the different states), that he might see the manners of the people; ordered the superintendents of markets to present (lists of prices), that he might see what the people liked and disliked, and whether they were set on extravagance and loved what was bad; he ordered the superintendent of rites to examine the seasons and months, and fix the days, and to make uniform the standard tubes, the various ceremonies, the (instruments of) music, all measures, and (the fashions of) clothes. (Whatever was wrong in these) was rectified.
是月也，命渔师始渔，天子亲往，乃尝鱼，先荐寝庙。冰方盛，水泽腹坚。命取冰，冰以入。令告民，出五种。命农计耦耕事，修耒耜，具田器。命乐师大合吹而罢。乃命四监收秩薪柴，以共郊庙及百祀之薪燎。
Übersetzung James Legge
In this month orders are given to the master of the Fishermen to commence the fishers' work. The son of Heaven goes in person (to look on). He partakes of the fish caught, first presenting some in the apartment at the back of the ancestral temple. The ice is now abundant: thick and strong to the bottom of the waters and meres. Orders are given to collect it, which is done, and it is carried into (the ice-houses). Orders are given to make announcement to the people to bring forth their seed of the five grains. The husbandmen are ordered to reckon up the pairs which they can furnish for the ploughing; to repair the handles and shares of their ploughs; and to provide all the other instruments for the fields. Orders are given to the chief director of Music to institute a grand concert of wind instruments; and with this (the music of the year) is, closed. Orders are given to the four Inspectors to collect and arrange the faggots to supply the wood and torches for the suburban sacrifices, those in the ancestral temple, and all others.
礼记-大传
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Richard Wilhelm
[Bearbeiten]Auf dem Hirtenfeldvollendete König Wu sein großes Werk. Als er nach dem Sieg sich zurückzog, brachte er auf einem Scheiterhaufen ein Brandopfer dar für Gott in der Höhe. Er betete zu den Gottheiten der Ackererde und stellte Opfergefäße auf in dem Hause des Hirtenfelds. Dann begab er sich an der Spitze aller Lehensfürsten des Weltreichs, die Opfergefäße und Opferplatten trugen, eiligen Schrittes vor seine Ahnen und übertrug den Königstitel auf den Großen König Tan Fu, den König Gi Li und den König Wen, dessen Name Tschang war,
um nicht mit niedrigeren Titeln seinen geehrten Vorfahren beim Opfer nahen zu müssen ...
James Legge
[Bearbeiten]The field of Mu-ye was the great achievement of king Wu. When he withdrew after the victory, he reared a burning pile to God; prayed at the altar of the earth; and set forth his offerings in the house of Mu. He then led all the princes of the kingdom, bearing his offerings in their various stands, and hurrying about, and carried the title of king back to Tai who was Dan-fu, Ji-li, and king Wen who was Chang - he would not approach his honourable ancestors with their former humbler titles.
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 795
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
祢 |
mi2 | Bethaus, Gedenktafel in Tempel | wiktionary Etymologie: |
| ni3 | Du/Sie (Gottheit) | ||
赡 |
shan4 | fördern, stützen, vorsehen, ausreichend, unterhalten, ernähren | wiktionary Etymologie: |
纰 |
pi1 | auffasern, Fehler, Irrtum | wiktionary Etymologie: |
祺 |
qi2 | Glück, gutes Vorzeichen | wiktionary Etymologie: 
|
锷 |
e4 | hoch, erhaben, Schneide eines Messers, Schwertklinge | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]赡
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
赡养 |
shan4 yang3 | Lebensunterhalt, erhalten, ernähren, unterstützen |
赡养费 |
shan4 yang3 fei4 | Unterhaltsbeihilfe, Alimente |
南赡部洲 |
Nan2 shan4 bu4 zhou1 | Jambudvipa |
纰
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
纰漏 |
pi1 lou4 | Mangel |
纰缪 |
pi1 miu4 | Fehler |
祺
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
商祺 |
shang1 qi2 | Mit freundlichen Grüssen |
段祺瑞 |
duan4 qi2 rui4 | Duan Qirui |
锷
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
蔡锷 |
Cai4 E4 | Cai E (1882-1916), originator of the National protection army of 1915 |
Sätze
[Bearbeiten]祢
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
赡
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
等父母老了，我会赡养他们。 |
Ich werde meine Eltern versorgen, wenn sie alt werden. (Mandarin, Tatoeba murr Esperantostern ) |
纰
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
祺
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
锷
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
Lückentexte
[Bearbeiten]Singles talk about materialism
这是很早之前就想为你写的文字，但是我向来很拖拉，又很懒，一直拖到现在。 These are words I’ve been wanting to write to you for long , but I often procrastinate and I am lazy, at least until now.
和你一起去香港，看到香港商场里面漂亮的 Marken-衣服和手袋，我们都很感叹。你说你其实很现实也很爱慕虚荣，想要嫁一个有钱有能力疼爱你的丈夫，会给你买这些漂亮的衣服和手袋。我也喜欢漂亮的衣服，偶尔看到喜欢又买不起的衣服，也会 seufzen 一下，也会羡慕那些有人陪着逛街买衣服兼埋单的女人。但是，倒是从来没想过嫁个有钱的老公让他给我买。喜欢的东西总是有很多，诱惑也总是有很多，欲望总是不可能都满足我们的，买自己可以支付得起的东西会比较好一些。而老公，我觉得，不是用来满足自己对物质的欲望的。 When we went to Hong Kong tougher, we saw the beautiful clothes and handbags in the shopping malls and we both sighed. You said you were actually practical and vain, and you wanted to marry a rich man who could spoil you, one who could buy you all those beautiful clothes and handbags. I also like nice clothes, and sometimes when I see cloths I can’t afford, I can even get a bit emotional and envy those single ladies who have a company to pay for their shopping. However, I’ve never thought to marry a rich husband in order to pay for those things. There’s always many things you like, and the temptations are always many, you can’t always satisfy all your desires, and so buying the things you can afford is rather better. And I think a husband is not there to satisfy your material aspirations.
你说我会这样想，是因为没有太大的生活压力，所以会说得那么轻松。如果两个人要每个月从本来就不高的工资中拿一半出来去供房三十年，如果每个月省吃俭用去买车，如果为小孩将来的教育费用 Sorgen，我就不会说得那么洒脱了。我想，你说的是对的，因为我从来就没有太大的生活压力，所以可以随心地做自己喜欢的事情。虽然每个人都将房子看得很重要，我也觉得房子是家的安乐窝，但是我真的不觉得一定要买房子，如果买不起，租房住我觉得也不是什么大的问题，为什么偏要去买房子呢？你说：“如果某一天，你一边抱着 schreien und 大哭的小孩，一边被房东 herausgezwungen 涨房价，要是不交马上得搬家，这个时候你还会说得这么轻松吗？”我想是不会的，国内的房子 Miete 市场确实很讨厌，租金随时增长，房东也随时可以赶你走。虽然 Versicherung 不多，但是还是有合同，我觉得我会很小心地签合同，也会通过合同维护自己的权益。你知道，我从来就不喜欢被无理地欺负。而且，我也不觉得，会一直都租房住，随着资历的增长，收入也会增加，也许买房子会相对容易一些，两个人慢慢供也没什么大不了。当然，也许，资历增长所带来的工资增长，远远比不上房价的增长。这就是这个社会的问题。我们要做的，是如何去争取自己的权益，让租房变得规范、让买房不那么 schwierig，而不是妥协于现状，想通过婚姻让生活更加自在。虽然，这是更加实在可行的方式。 You say the reason I think like that is because I don’t have too much pressure in my life, and that’s why I can be so relaxed. If a couple takes half of already low wages to pay for a thirty year mortgage on a house, if every month they have to scrape off to repay their car, and if they worry about the cost of their children’s education in the future, things are not as easy as I put them. I think what you say is right: because I’ve never had too much pressure in my life, I can do the things I like and follow my heart. Although everyone give high importance to the house, I think a house is there for the comfort of the family, but I don’t think you absolutely must buy a house. If you can’t afford to buy it, then renting is not such a big problem, why would you want to buy a house so much? You say: “If one day, while you’re holding your little one crying, the landlord comes in and pushes the rent up, and if you can’t afford it, you must leave right away, will you find it easy then?” I think I wouldn’t: in China, the rental market is really annoying, the rent goes up all the time, and the landlord can force you out anytime. Although this isn’t much protection, I would still have a contract, I would be very careful when signing it, and I would protect my interests through the contract. You know, I’ve never liked to be unreasonably bullied. Furthermore, I also believe that I wouldn’t be renting forever. As your qualifications increase, your salary would also increase, and then buying a house would be relatively easy, and little by little, it wouldn’t be such a big problem for the couple. Of course, maybe, the price of houses might increase far more quickly than qualifications and wages. This is the problem in our society. What we need to do is fight for our rights, so that there are regulations on rental, and buying a house is not so difficult, rather than compromise with the status quo, and try to make life more comfortable through marriage. Although, this seems a more concrete and feasible way.
我也想要生活得自在一些，但是这些不是一下子就可以拥有的，而是要靠努力一点点地积累的。看着公司那几个打扮时尚、开着 Marken-车来上班、经常出入高级 Restaurant 的女同事，我真的一点也不羡慕，我知道我是不可能会像她们那样生活的，也不可能像她们那样嫁一个拥有这么多财富的老公。每个人的追求不一样，每个人的能力不一样，每个人的价值观也不一样，我的能力是怎样、我的消费能去到哪个层次，那么我就过怎样的生活。我一直是这样想的。 I also think that I would like having the comforts of life, but you can’t have all the comforts right away, you must make efforts to slowly accumulate. When I look at fellow female workers in my company who wear make up and fashion, drive the latest car, and often go out to fancy restaurants, I really don’t envy them, I know that I can’t live the life they live, and I also know that I can’t marry marry such a wealthy husband. Everyone has different aspirations, everyone has different abilities, everyone has different values. If my abilities are at such a level, then I can spend so much, and I will have that kind of love. that’s really how I think.
你会觉得我不现实，是的，我从来就不是一个很现实的人，追求内心的交流是多么的 neblige Angelegenheit 啊。当有人开着他的车来到我家附近的时候，我却没办法坐上去，因为彼此的价值观不一样，我很难想像我跟他一起生活的样子。这并不是说，完全不在意对方的能力和财力，如果对方连赚钱的能力也没有，连进取的心也没有，这样的生活最终也会输给现实，爱情也会在现实中低头。坦白地说，我并不太在意对方的收入是多少，但是，如果要我成为一个家的收入的主要来源，我很可能会没有勇气走进这样的婚姻。一个家，是要两个人一起去经营的，如果其中的一方的收入成为主要支撑，慢慢地，双方之间会失去原有的平等，感情也会变味。 You may think that I’m not realistic, that’s true, I’ve never been a realistic person, after all, seeking to share the inner language of the heart is not a concrete affair. When someone comes to my house in their own car, there’s no way I could get on the car, because we don’t share the same value, and it would be really hard for me to imagine my life with them. This doesn’t mean however that I absolutely don’t care about a partner’s capacities and earnings, if a partner can’t make money at all, then there’s no way the heart can follow, for such a life will eventually give in to reality，and love itself will bow its head to reality. Frankly, I don’t care about my partner’s income, but if I had to become the main earner in the family, I may not have the courage to walk into such marriage. A family needs two people to cooperate, and if the income of one becomes the main support for the family, slowly, the equality between both sides will be lost, and sourness will develop.
你说你不喜欢自农村的男性，因为你担心将来的生活质量，也担心他们的家人在以后的生活中会不断地向你们伸手。这的确是一个很现实的问题。不过，将对方划为农村来的，给人一种不平等的感觉，毕竟出身不是可以选择的，而且就算出身低微也不意味着在爱情中也低微。来自普通农村的男性，在财富上的确是没有优越性，很可能还承担着很大的家庭责任，这也会成为你们以后的一个挑战。不过，这未必有想象中的那么可怕。他会承担起作为儿子的责任去赡养父母，他的父母偶尔间会到你们的家来小住一段时间，也许，你们还需要偶尔间资助一下他的兄弟姐妹，这些都是很正常的事情。作为女性，可以宽容一些大方一些，在自己力所能及的范围内关心他的家人，这也是一件会让两人增进感情的事情。当然，这并不是说，要牺牲自己的生活，我也做不到超出了自己能承受的范围的事情。也不是说，他的任何亲戚向你伸手都会给钱，因为每个人都得对自己的人生负责，太过纵容他人，在某种程度上说也是害了他。有些时候，是可以也是必须要说不的。 You say you don’t like men from rural areas, because you’re worried about your quality of life in the future, and you’re worried that his family will continually reach out to you in the future. That is indeed a very real problem. However, a partner coming from a rural area gives others a sense of inequality, but origins are not something you choose, and humble origins do not necessarily mean a low capacity to love. A man who comes from an ordinary rural background will have no particular superiority in wealth, and he is likely to carry a lot of family responsibilities, which will also become a challenge to you. However, this may not be quite as horrible as you imagine. He will also have filial responsibilities towards his parents, and his parents will occasionally come to your house and stay with you for some time, perhaps you will also need to help his siblings occasionally, these are all normal things. As a woman, you can be a bit tolerant and a bit generous, it is within the scope of her power to care for the family, and this can also enhance the feelings in the couple. Of course, this doesn’t mean that I would sacrifice my own life, just that I wouldn’t do things beyond what I can afford myself. And it doesn’t mean that you should give money to any and all of his relatives who come looking for handouts, because everyone must be responsible for their own life. If you indulge others too much, that can also be harming them to some extent. In some cases, you can and you must say no.
其实，在基本生活可以满足的前提下，物质并不是那么的重要。并不是说物质不重要，毕竟我们首先要面对的是生存，只是，不要让它 übernehmen 婚姻。我会这样说，是因为，当我回想起自己的记忆里面的那些幸福的片段，所有的都跟财富没有关系，那完全是发自于内心的一种快乐。当我拥有一件漂亮的衣服的时候，我也会很开心，但是这种开心并没有持续很长时间，很快地我又会恢复到原来的状态。但是，如果是因为某个人或某件事情触动了自己的内心所带来的快乐，它会一直在那里，就算是经历了很长的时间，每当想起，嘴角仍然会不经意地露出那种发自内心的微笑。如果有人可以让你这样地微笑，那么，房子、车子、漂亮的衣服，还有很多很多的诱惑，相比之下，都显得微不足道。虽然，这很不现实。 Actually, once the basic needs of life are fulfilled, material things are not that important. This doesn’t mean material things are completely unimportant, after all, the first thing we need to take care of is survival, only we shouldn’t let this take over our marriage. The reason I say this is because, when I recall the happy moments in my memory, none of them is related to wealth, but all have to do with some sense of happiness at the bottom of my heart. The moment I get nice clothes, I will be very happy, but this kind of happiness does not last very long, and soon I will return to my original state. However, if the happiness inside my heart was brought about by a person or an event, it will always be there, even after a very long time, and whenever I think about it, the same smile from the bottom of my heart will come to my face. If someone can give you such a smile, then house, car, nice clothes, and many, many temptations, in contrast, will seem like nothing. Although, this is very unrealistic.
Wiederholung
[Bearbeiten]| Mengzi, Liang Hui Wang I | Übersetzung Richard Wilhelm |
|---|---|
| 王曰：吾 unklar，不能进于是矣。 | Der König sprach: Ich bin zu unklar, um diesen Weg gehen zu können. |
| 愿夫子辅吾志，明以教我。 | Ich wünschte, daß Ihr, Meister, meinem Willen zu Hilfe kommt und mir durch Eure Belehrung Klarheit verschafft. |
| 我虽不敏，请尝试之。 | Bin ich auch unfähig, so bitte ich doch, Ihr wollet es einmal versuchen. |
| 曰：无恒产而有恒心者，惟士为能。 | Mong Dsï sprach: Ohne festen Lebensunterhalt dennoch ein festes Herz zu behalten, das vermag nur ein Gebildeter. |
| 若民，则无恒产，因无恒心。 | Wenn das Volk keinen festen Lebensunterhalt hat, verliert es dadurch auch die Festigkeit des Herzens. |
| 苟无恒心，放辟，邪侈，无不为已。 | Ohne Festigkeit des Herzens aber kommt es zu Zuchtlosigkeit, Gemeinheit, Schlechtigkeit und Leidenschaften aller Art. |
| 及陷于罪，然后从而刑之，是罔民也。 | Wenn die Leute so in Sünden fallen, hinterher sie mit Strafen verfolgen, das heißt dem Volke Fallstricke stellen. |
| 焉有仁人在位，罔民而可为也？ | Wie kann ein milder Herrscher auf dem Thron sein Volk also verstricken? |
| 是故明君制民之产， | Darum sorgt ein klarblickender Fürst für eine geordnete Volkswirtschaft, |
| 必使仰足以事父母，俯足以畜妻子， | damit die Leute einerseits genug haben, um ihren Eltern zu dienen, und andererseits genug, um Weib und Kind zu ernähren, |
| 乐岁终身饱，凶年免于死亡。 | also daß in guten Jahren jedermann satt zu essen hat und selbst in üblen Jahren niemand Hungers zu sterben braucht. |
| 然后驱而之善，故民之从之也轻。 | Dann mag man auch mit Ernst an die Hebung des Volkes gehen, denn es ist den Leuten leicht zu folgen. |
| 今也制民之产，仰不足以事父母，俯不足以畜妻子， | Heutzutage aber ist es so um die Volkswirtschaft bestellt, daß die Leute auf der einen Seite nicht genug haben, um ihren Eltern zu dienen, und auf der anderen Seite nicht genug, um Weib und Kinder zu ernähren. |
| 乐岁终身苦，凶年不免于死亡。 | Selbst in einem guten Jahr ist jedermann in Not, und kommt ein übles Jahr, so sind die Leute nicht sicher vor dem Hungertode. |
| 此惟救死而恐不赡，奚暇治礼义哉？ | Unter solchen Verhältnissen sind sie nur darauf bedacht, ihr Leben zu fristen, besorgt, es möchte ihnen nicht hinausreichen. Da haben sie wahrlich keine Muße, Ordnung und Recht zu pflegen. |
| 王欲行之，则盍反其本矣。 | Wenn Ihr den Wunsch habt, o König, das durchzuführen, so kommt es nur darauf an, zur wahren Wurzel zurückzukehren |
Texte
[Bearbeiten]天子将出，类乎上帝，宜乎社，造乎祢。诸侯将出，宜乎社，造乎祢。
Übersetzung James Legge
When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the Yi sacrifice at the altar of the earth, and the Zao in the fane of his father. When one of the feudal princes was about to go forth, he offered the Yi sacrifice to the spirits of the land, and the Zao in the fane of his father.
五月，南巡守至于南岳，如东巡守之礼。八月，西巡守至于西岳，如南巡守之礼。十有一月，北巡守至于北岳，如西巡守之礼。归，假于祖祢，用特。
Übersetzung James Legge
In the seventh month, (the son of Heaven) continued his tour, going to the south, to the mountain of that quarter, observing the same ceremonies as in the east. In the eighth month, he went on to the west, to the mountain of that quarter, observing the same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of hisancestor to that of his father.
曾子问曰：“如已葬而世子生，则如之何？” 孔子曰：“大宰、大宗从大祝而告于祢。三月，乃名于祢，以名遍告及社稷宗庙山川。”
Übersetzung James Legge
Zeng-zi asked, 'If the son and heir have been born after the burial (of the) ruler, what course should be followed?'
Confucius said, 'The Grand minister and the Grand master of the ancestral temple will follow the Grand officer of prayer, and announce the fact before the spirit tablet (of the deceased ruler). Three months after they will give the name in the same place, and announce it all round', and also at the altars to (the spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.'
孔子曰：“嫁女之家，三夜不息烛，思相离也。取妇之家，三日不举乐，思嗣亲也。三月而庙见，称来妇也。择日而祭于祢，成妇之义也。”
Übersetzung James Legge
Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place. The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents. After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'
孔子曰：“诸侯适天子，必告于祖，奠于祢。冕而出视朝，命祝史告于社稷、宗庙、山川。乃命国家五官而后行，道而出。告者，五日而遍，过是，非礼也。凡告，用牲币。反，亦如之。诸侯相见，必告于祢，朝服而出视朝。命祝史告于五庙所过山川。亦命国家五官，道而出。反，必亲告于祖祢。乃命祝史告至于前所告者，而后听朝而入。”
Übersetzung James Legge
Confucius said, 'When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father. They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers. They then give (the business of) the state in charge to the five (subordinate) officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. All the announcements should be completed in five days. To go beyond this in making them is contrary to rule. In every one of them they use a victim and silks. On the return (of the princes) there are the same observances. When princes of states are about to visit one another, they must announce (their departure) before the shrine of their father. They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass. They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. When they return, they will announce (the fact) in person to their grandfather and father, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.'
战则守于公祢，孝爱之深也。正室守大庙，尊宗室，而君臣之道著矣。诸父诸兄守贵室，子弟守下室，而让道达矣。
Übersetzung James Legge
The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed.
其在军，则守于公祢。公若有出疆之政，庶子以公族之无事者守于公宫，正室守大庙，诸父守贵宫贵室，诸子诸孙守下宫下室。
Übersetzung James Legge
When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments; the other sons and grandsons, the inferior shrines and apartments.
继父不同居也者；必尝同居。皆无主后。同财而祭其祖祢为同居；有主后者为异居。
Übersetzung James Legge
A son who had not lived with his step-father (did not wear mourning for him). (They) must have lived together and both be without sons to preside at their mourning rites; and (the stepfather moreover) must have shared his resources with the son, and enabled him to sacrifice to his grandfather and father, (in order to his wearing mourning for him);--under these conditions they were said to live together. If they had sons to preside at the mourning rites for them, they lived apart.
别子为祖，继别为宗，继祢者为小宗。有五世而迁之宗，其继高祖者也。是故，祖迁于上，宗易于下。尊祖故敬宗，敬宗所以尊祖祢也。
Übersetzung James Legge
When a son other than (the eldest) became the ancestor (of a branch of the same line), his successor was its Honoured Head, and he who followed him (in the line) was its smaller Honoured Head. After five generations there was a change again of the Honoured Head; but all in continuation of the High Ancestor. Hence the removal of the ancestor took place high up (in the line), and the change of the Honoured Head low down (in it). Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor.
礼记-大传
[Bearbeiten]Text
[Bearbeiten]Richard Wilhelm
[Bearbeiten]-erster Abschnitt nicht übersetzt-
Der Heilige sitzt mit dem Antlitz nach Süden und regiert das Weltreich. Was er zu allererst bedenken muß, sind fünf Dinge, die der Sorge für das Volk noch vorangehen. Das erste ist die Ordnung der Verwandtschaft, das zweite ist die Belohnung der Verdienste, das dritte ist die Erhebung der Würdigen, das vierte ist die Verwendung der Fähigen, das fünfte ist die Wahrung der Liebe. Wenn diese fünf Dinge auf Erden geregelt sind, so leidet das Volk keinen Mangel und hat alles, was es braucht. Wenn von diesen Dingen auch nur eines in Verwirrung ist, so kann das Volk sein Leben nicht in Ruhe beenden. So sitzt der Heilige mit dem Antlitz nach Süden und ordnet den Erdkreis; dabei muß er anfangen mit dem Weg des Menschen.
James Legge
[Bearbeiten]Thus he regulated the services to be rendered to his father and grandfather before him - giving honour to the most honourable. He regulated the places to be given to his sons and grandsons below him - showing his affection to his kindred. He regulatedthe observances for the collateral branches of his cousins;-associating all their members in the feasting. He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete.
When a sage sovereign stood with his face to the south, and all the affairs of the kingdom came before him, there were five things which for the time claimed his first care, and the people were not reckoned among them. The first was the regulating what was due to his kindred (as above) the second, the reward of merit; the third, the promotion of worth; the fourth, the employment of ability; and the fifth, the maintenance of a loving vigilance. When these five things were all fully realised, the people had all their necessities satisfied, all that they wanted supplied. If one of them were defective, the people could not complete their lives in comfort. It was necessary for a sage on the throne of government to begin with theprocedure of human duty.
中国历史
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Lektion 796
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
戡 |
kan1 | totmachen, löschen, niederschlagen, unterdrücken | wiktionary Etymologie:   
|
僧 |
seng1 | buddhistischer Priester, Mönch, Buddhismus | wiktionary Etymologie:  
|
侣 |
lü3 | Lebensgefährte, Lebensgefährtin, Partner, Kamerad | wiktionary Etymologie: |
挠 |
nao2 | kratzen, löschen, nachgeben, verhindern | wiktionary Etymologie: |
斿 |
liu2/you2 | (Variante von 旒), herabhängende Dekoration an Fahne, Perlenquaste an kaiserlicher Krone | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]僧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
僧人 |
seng1 ren2 | buddhistischer Priester, Priester, Mönch |
僧院 |
seng1 yuan4 | Abtei |
僧尼 |
seng1 ni2 | buddhistische Mönche und Nonnen |
僧肇 |
seng1 zhao4 | Sengzhao |
僧门 |
seng1 men2 | buddhistische Priesterschaft, Buddhismus |
僧門 |
seng1 men2 | (traditionelle Schreibweise von 僧门), buddhistische Priesterschaft, Buddhismus |
高僧 |
gao1 seng1 | Würdenträger |
僧护 |
seng1 hu4 | Sangharakshita |
僧護 |
seng1 hu4 | (traditionelle Schreibweise von 僧护), Sangharakshita |
僧衣 |
seng1 yi1 | Mönchskutte |
侍僧 |
shi4 seng1 | Messgehilfe |
僧腊 |
seng1 la4 | Dienstalter der Priester |
僧房 |
seng1 fang2 | buddhistisches Kloster |
僧道 |
seng1 dao4 | Buddhisten und Taoisten |
唐僧 |
tang2 seng1 | Ein anderer Name für Xuanzang (chin. 玄奘), der ein buddhistischer Pilgermönch aus China war und 629-45 die Seidenstraße und Indien bereiste. |
僧帽 |
seng1 mao4 | Priesterhut, Krone |
僧家 |
seng1 jia1 | buddhistische Priesterschaft, Buddhismus |
僧职 |
seng1 zhi2 | Priesterschaft |
僧俗 |
seng1 su2 | Mönche und Laien, (buddhistische) Priester und Laien |
僧纲司 |
seng1 gang1 si1 | buddhistischer Oberpriester |
高僧传 |
gao1 seng1 chuan2 | Gaoseng zhuan |
高僧傳 |
gao1 seng1 chuan2 | (traditionelle Schreibweise von 高僧传), Gaoseng zhuan |
苦行僧 |
ku3 xing2 seng1 | Sadhu |
听悔僧 |
ting1 hui3 seng1 | Zuchthaus |
聽悔僧 |
ting1 hui3 seng1 | (traditionelle Schreibweise von 听悔僧), Zuchthaus |
回族高僧 |
hui2 zu2 gao1 seng1 | Mullah (islamischer Lehrer) |
佛法僧目 |
fo2 fa3 seng1 mu4 | Rackenvögel, Rackenartige (lat: Coraciiformes, eine Ordnung der Vögel) |
佛法僧科 |
fo2 fa3 seng1 ke1 | Racken, Raken (lat: Coraciidae, eine Familie der Vögel) |
僧格林沁 |
seng1 ge2 lin2 qin4 | Senggerinchin |
僧敲月下门 |
seng1 qiao1 yue4 xia4 men2 | Ein Mönch klopft unter dem Mondlicht an ein Tor. |
僧敲月下門 |
seng1 qiao1 yue4 xia4 men2 | (traditionelle Schreibweise von 僧敲月下门), Ein Mönch klopft unter dem Mondlicht an ein Tor. |
白面僧面猴 |
bai2 mian4 seng1 mian4 hou2 | Weißkopfsaki |
白麵僧面猴 |
bai2 mian4 seng1 mian4 hou2 | (traditionelle Schreibweise von 白面僧面猴), Weißkopfsaki |
夏威夷僧海豹 |
xia4 wei1 yi2 seng1 hai3 bao4 | Hawaii-Mönchsrobbe (lat: Monachus schauinslandi) |
伊斯兰教高僧 |
yi1 si1 lan2 jiao4 gao1 seng1 | Mullah |
地中海僧海豹 |
di4 zhong1 hai3 seng1 hai3 bao4 | Mittelmeer-Mönchsrobbe (lat: Monachus monachus) |
西印度僧海豹 |
xi1 yin4 du4 seng1 hai3 bao4 | Karibische Mönchsrobbe (lat: Monachus tropicalis) |
侣
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
情侣 |
qing2 lü3 | Liebespaar |
伴侣 |
ban4 lü3 | Gefährte, Begleiterscheinung |
僧侣 |
seng1 lü3 | buddhistischer Priester, Geistlichkeit, Klosterbruder, Mönch, Pfaffe, Pfaffen, hieratisch(Adj, Rel), priesterlich(Adj, Rel) |
无伴侣 |
wu2 ban4 lü3 | unbegleitet |
性伴侣 |
xing4 ban4 lü3 | Sexpartnerin, Sexpartner |
交换伴侣 |
jiao1 huan4 ban4 lü3 | Partnertausch |
僧侣政治 |
seng1 lü3 zheng4 zhi4 | Hierarchie |
僧侣居住的地方 |
seng1 lü3 ju1 zhu4 de5 di4 fang5 | der Ort, wo Mönchen leben ( Kloster ) |
挠
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
挠度 |
nao2 du4 | Durchbiegung |
挠性 |
nao2 xing4 | Flexibilität |
挠曲 |
nao2 qu3 | Durchbiegung |
抓挠 |
zhua1 nao5 | krabbeln, kratzen |
不挠 |
bu4 nao2 | nicht geschossen |
阻挠 |
zu3 nao2 | behindern, durchkreuzen, versperren, wehren |
挠骨 |
nao2 gu3 | Speiche |
百折不挠 |
bai3 zhe3 bu4 nao2 | unbeirrbar |
双向挠度 |
shuang1 xiang4 nao2 du4 | Doppelbiegung |
阻挠议事 |
zu3 nao2 yi4 shi4 | Filibuster, Verschleppungspolitik |
阻挠法案通过 |
zu3 nao2 fa3 an4 tong1 guo4 | Filibuster, Verschleppungspolitik |
阻挠议事策略 |
zu3 nao2 yi4 shi4 ce4 lüe4 | Filibuster, Verschleppungspolitik |
阻挠法案通过者 |
zu3 nao2 fa3 an4 tong1 guo4 zhe3 | Filibuster, Verschleppungspolitik |
Sätze
[Bearbeiten]戡
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
僧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
汤姆(Tom)决定出家为僧。 |
Tom hat sich entschlossen, Mönch zu werden. (Mandarin, Tatoeba black333 dannylow ) |
侣
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
Mary和Alice是一对合法结婚的同性伴侣。 |
Mary und Alice sind ein rechtmäßig verheiratetes gleichgeschlechtliches Paar. (Mandarin, Tatoeba sissima pullnosemans ) | |
他的狗是他的好伴侣。 |
His dog is his good companion. (Mandarin, Tatoeba Martha ) | |
公交车上的这对情侣一直接吻。 |
Dieses Pärchen im Bus hat sich die ganze Zeit geküsst. (Mandarin, Tatoeba xjjAstrus Yorwba ) | |
他俩穿著情侣袜。 |
They are wearing couple socks. (Mandarin, Tatoeba xjjAstrus BobbyLee ) | |
我不想要老婆，我想要性伴侣。 |
Was ich will, das ist keine Ehefrau, sondern eine Freundin für den Sex. (Mandarin, Tatoeba yujianing kolonjano ) | |
情侣很舍不得离开. |
The lovers reluctantly parted. (Mandarin, Tatoeba kaitlinroten peterius ) | |
越来越多的情侣出国度蜜月。 |
Immer mehr Paare machen ihre Hochzeitsreise ins Ausland. (Mandarin, Tatoeba GlossaMatik MUIRIEL ) |
挠
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
斿
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
einsortieren
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
百折不挠 |
bai3 zhe2 bu4 nao2 | (Wiktionary en) |
把门人那里阻挡得住 |
ba3 men2 ren2 na4/nei4 li3 zu3 dang3 de2/de5/dei3 zhu4 | Who among the gate guards would have even been able to block his way? (Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
将袁绍、曹操等都阻住宫门外 |
jiang1/jiang4 yuan2 shao4 、曹 cao1 deng3 dou1/du1 zu3 zhu4 gong1 men2 wai4 | They forced Yuan Shao, Cao Cao and the others to remain outside of the Palace Gate (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
俱被门役阻住 |
ju4 bei4 men2 yi4 zu3 zhu4 | he was intercepted by the gate guards on each occasion (Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
黄帝师大挠 |
huang2 di4 shi1 da4 nao2 | Huang Di hatte Da Yau zum Meister (Lü Bu We Richard Wilhelm) |
僧多粥少 |
seng1 duo1 zhou1 shao3 | (Wiktionary en) |
情侣很舍不得离开. |
qing2 lü3 hen3 she3 bu4 de2/de5/dei3 li2 kai1 . | The lovers reluctantly parted. Tatoeba kaitlinroten peterius |
我不想要老婆，我想要性伴侣。 |
wo3 bu4 xiang3 yao4 lao3 po2 ， wo3 xiang3 yao4 xing4 ban4 lü3 。 | Was ich will, das ist keine Ehefrau, sondern eine Freundin für den Sex. Tatoeba yujianing kolonjano |
Mary和Alice是一对合法结婚的同性伴侣。 |
Mary he2/he4/huo2 Alice shi4 yi1 dui4 he2 fa3 jie1/jie2 hun1 de5 tong2 xing4 ban4 lü3 。 | Mary und Alice sind ein rechtmäßig verheiratetes gleichgeschlechtliches Paar. Tatoeba sissima pullnosemans |
能自知人，故非之弗为阻。 |
neng2 zi4 zhi1 ren2 ， gu4 fei1 zhi1 弗 wei2/wei4 zu3 。 | Weil er sich ein selbständiges Urteil über Menschen zu bilden vermochte, darum ließ er sich durch keine Verleumdungen irre machen. (Lü Bu We Richard Wilhelm) |
我得阻止她。 |
wo3 de2/de5/dei3 zu3 zhi3 ta1 。 | I've got to stop her. Tatoeba verdastelo9604 CH |
没有人在阻止你。 |
mei2/mo4 you3 ren2 zai4 zu3 zhi3 ni3 。 | Niemand hält dich auf. Tatoeba yuiyu Jan_Schreiber |
没人能阻止我去那儿。 |
mei2/mo4 ren2 neng2 zu3 zhi3 wo3 qu4 na4/nei4 er2/er5 。 | Niemand kann mich daran hindern, dort hinzugehen. Tatoeba fucongcong MUIRIEL |
一旦他决定了，就没有人能阻止他了。 |
yi1 dan4 ta1 jue2 ding4 le5 ， jiu4 mei2/mo4 you3 ren2 neng2 zu3 zhi3 ta1 le5 。 | Sobald er einen Entschluss gefasst hat, kann keiner ihn davon abhalten. Tatoeba sysko Ole |
什麼阻止你早點來了? |
shi2 me5 zu3 zhi3 ni3 zao3 dian3 lai2 le5 ? | Was hat dich davon abgehalten früher zu kommen? Tatoeba Martha Dejo |
故凡兵势险阻，欲其便也； |
gu4 fan2 bing1 shi4 xian3 zu3 ， yu4 qi2 bian4 ye3 ； | Darum muß man in Anbetracht der Verteidigungsstellen darauf aus sein, daß sie vorteilhaft gewählt sind. (Lü Bu We Richard Wilhelm) |
没有什么可以阻止他。 |
mei2/mo4 you3 shi2 me5 ke3/ke4 yi3 zu3 zhi3 ta1 。 | Nichts konnte ihn aufhalten. Tatoeba fercheung Pfirsichbaeumchen |
事实是，语言过去不是，未来也不会平等，因为存在着巨大的阻拦，这种阻拦在历史进程中不会消失。 |
shi4 shi2 shi4 ， yu3 yan2 guo4 qu4 bu4 shi4 ， wei4 lai2 ye3 bu4 hui4 ping2 deng3 ， yin1 wei2/wei4 cun2 zai4 zhao2/zhe2 ju4 da4 de5 zu3 lan2 ， zhe4/zhei4 chong2/zhong3/zhong4 zu3 lan2 zai4 li4 shi3 jin4 cheng2 zhong1/zhong4 bu4 hui4 xiao1 shi1 。 | Die Wahrheit ist, dass die Sprachen niemals gleich waren und es niemals sein werden, da es eine riesige Barriere gibt, die niederzureißen die Geschichte nicht im Stande war. Tatoeba Venki al_ex_an_der |
我试着阻止它发生。 |
wo3 shi4 zhao2/zhe2 zu3 zhi3 ta1/tuo2 fa1 sheng1 。 | I tried to stop that from happening. Tatoeba verdastelo9604 CK |
你们律法师有祸了！因为你们把知识的钥匙夺了去，自己不进去，正要进去的人你们也阻挡他们。 |
ni3 men5 lü4 fa3 shi1 you3 huo4 le5 ！ yin1 wei2/wei4 ni3 men5 ba3 zhi1 zhi4 de5 yao4/yue4 shi2 夺 le5 qu4 ， zi4 ji3 bu4 jin4 qu4 ， zheng4 yao4 jin4 qu4 de5 ren2 ni3 men5 ye3 zu3 dang3 ta1 men5 。 | 11.52 Wehe euch Gesetzgelehrten! Denn ihr habt den Schlüssel der Erkenntnis weggenommen; ihr selbst seid nicht hineingegangen, und die Hineingehenden habt ihr gehindert. (Die Bibel - Lukasevangelium) |
没有什么可以阻挡，我对自由的向往。 |
mei2/mo4 you3 shi2 me5 ke3/ke4 yi3 zu3 dang3 ， wo3 dui4 zi4 you2 de5 xiang4 wang3/wang4 。 | Nothing can resist me to yearn for freedom. Tatoeba sadhen pig8322 |
一连多日，船行得慢，仅仅来到革尼土的对面。因为被风拦阻，就贴着革哩底背风岸，从撒摩尼对面行过。 |
yi1 lian2 duo1 ri4 ， chuan2 hang2/xing2 de2/de5/dei3 man4 ， jin3 jin3 lai2 dao4 ge2 ni2 tu3 de5 dui4 mian4 。 yin1 wei2/wei4 bei4 feng1 lan2 zu3 ， jiu4 tie1 zhao2/zhe2 ge2 li3 di3 bei1/bei4 feng1 an4 ， cong2 sa1/sa3 mo2 ni2 dui4 mian4 hang2/xing2 guo4 。 | 7 Als wir aber viele Tage langsam segelten und mit Mühe gen Knidus gekommen waren, segelten wir, da uns der Wind nicht heranließ, unter Kreta hin, gegen Salmone; (Die Bibel - Apostelgeschichte) |
别想阻止我。 |
bie2 xiang3 zu3 zhi3 wo3 。 | Versuchen Sie nicht, mich aufzuhalten! Tatoeba verdastelo9604 Pfirsichbaeumchen |
建筑业是个阻塞的行业。 |
jian4 zhu2 ye4 shi4 ge4 zu3 sai1/se4 de5 hang2/xing2 ye4 。 | Die Architektur ist keine Branche mit guten Zukunftsperspektiven. Tatoeba fucongcong Sudajaengi |
没人能阻止我！ |
mei2/mo4 ren2 neng2 zu3 zhi3 wo3 ！ | Niemand kann mich aufhalten! Tatoeba biglion samueldora |
汤姆阻止我进银行。 |
tang1 mu3 zu3 zhi3 wo3 jin4 yin2 hang2/xing2 。 | Tom stopped me from entering the bank. Tatoeba verdastelo9604 CK |
日本军队看来强大得不可阻挡。 |
ri4 ben3 jun1 dui4 kan4 lai2 jiang4/qiang2/qiang3 da4 de2/de5/dei3 bu4 ke3/ke4 zu3 dang3 。 | The Japanese military forces seemed too strong to stop. Tatoeba verdastelo9604 Source_VOA |
谁也不能阻止这个计划的实行。 |
shei2 ye3 bu4 neng2 zu3 zhi3 zhe4/zhei4 ge4 ji4 hua2 de5 shi2 hang2/xing2 。 | Niemand kann die Ausführung dieses Plans verhindern. Tatoeba eastasiastudent Pfirsichbaeumchen |
汤姆一定会试着阻挡我。 |
tang1 mu3 yi1 ding4 hui4 shi4 zhao2/zhe2 zu3 dang3 wo3 。 | Tom wird bestimmt versuchen, mich aufzuhalten. Tatoeba verdastelo9604 Pfirsichbaeumchen |
能自知人，故非之弗為阻。 |
neng2 zi4 zhi1 ren2 ， gu4 fei1 zhi1 弗 wei2/wei4 zu3 。 | Weil er sich ein selbständiges Urteil über Menschen zu bilden vermochte, darum ließ er sich durch keine Verleumdungen irre machen. (Lü Bu We Richard Wilhelm) |
他们阻止不了他。 |
ta1 men5 zu3 zhi3 bu4 le5 ta1 。 | Sie können ihn nicht aufhalten. Tatoeba hsuan07 Pfirsichbaeumchen |
她看到蒙哥马利通了公共汽车、伯明翰接上了水管、塞尔马建了桥，一位来自亚特兰大的传教士告诉人们："我们将克服阻力。"是的，我们能做到。 |
ta1 kan4 dao4 meng2 ge1 ma3 li4 tong1 le5 gong1 gong4 qi4 che1 、 bo2 ming2 han4 jie1 shang4 le5 shui3 guan3/guan5 、 sai1/se4 er3 ma3 jian4 le5 qiao2 ， yi1 wei4 lai2 zi4 ya4 te2/te4 lan2 da4 de5 chuan2/zhuan4 jiao1 shi4 gao4 su4 ren2 men5 ：" wo3 men5 jiang1/jiang4 ke4 fu2 zu3 li4 。" shi4 de5 ， wo3 men5 neng2 zuo4 dao4 。 | Sie war da für die Busse in Montgomery, die Wasserschläuche in Birmingham, eine Brücke in Selma, und da gab es einen Prediger aus Atlanta, der einem Volk gesagt hat "Wir werden siegen". Ja, wir können. Tatoeba zhouj1955 jerom |
不依不挠 |
bu4 yi3 bu4 nao2 | (Wiktionary en) |
百折不挠 |
bai3 zhe2 bu4 nao2 | (Wiktionary en) |
Lückentexte
[Bearbeiten]网调显示，今年两会公众关注提案中，同性婚姻提案已经被列在第二位，这样的公众关注度出乎我的意料。可是，我今年委托的人大代表告诉我，团领导不同意提这个提案。现在，我只好在网上公开征集同意这一提案的人大代表，相信在数千位人大代表当中，应当有几位是同意这一提案的吧。公众关注度如此之高的提案竟然没有代表能递交，这反映出来的是什么问题？所谓代表，就是要代表人民发声的，难道不是吗？今年有没有代表愿意并成功递交这一提案，是对目前人大作为代议机构和民意表达机制是否畅通有效的一个检验。希望这份答卷能够合格。但是我不抱太大希望，对最终还是提交不了有充分的思想准备。
关于同性婚姻的提案：
建议我国设立同性婚姻的法案。理由如下：
第一，据现行法律，Homosexualität 不违反中国法律，Homosexuelle 是具有各项权利的中华人民共和国公民。Homosexuelle 当中有人有结婚的要求，他们的要求与他们作为公民的权利没有冲突，应该得到承认。
第二，da Homosexuelle nur 属于少数族群，许多国家已设立反歧视的保护性法律。目前西方许多国家已陆续承认了同性婚姻或家庭伴侣关系，较早的有澳大利亚及北欧国家，较晚的有加拿大、法国、德国、美国的一些州（如马萨诸塞州、纽约州）和一些城市（如旧金山）。如果我国能够允许同性婚姻，将属于保护少数族群利益、反对歧视的立法，在人权方面使我国跻身于世界先进行列，也可以此证明我们的党和政府是代表了先进文化的，取得与西方一些国家在人权方面斗争的优势。某些西方国家，特别是天主教国家，在关于 Homosexualität 的立法上受到宗教方面的压力，要想通过保护此类少数族群利益的立法十分 Schwierigkeiten；而中国传统文化对于 Homosexualität 并不太歧视，这是我们在人权方面可以得分的一个有利背景，应善加利用。一旦中国立法保护同性婚姻，将成为我国保障人权的一个有利证据，使仅仅允许 Homosexualität 进入军队服役的美国联邦法律 und läßt sie schwach aussehen。
第三，由于 Homosexuelle 的关系没有婚姻形式加以 bindend 和保障，容易造成一部分 Homosexuelle 交友随意，增加性病传播的可能性。虽然从人际关系平等观来看，一对一的关系与一对多的关系并没有高低 Vor- und Nachteile 之分，但是从身体健康角度来看，前者确实优于后者。目前，男男性行为在艾滋病传播中所占的比例迅速 immer schneller，群内感染率已经超过 5%，并有继续上升趋势。而承认同性婚姻则可以使相当一部分 Homosexuelle 建立和保持长期关系，减少短期关系，从而减少性病传播的可能性。
第四，从历史和跨文化的研究看，凡是人口增长压力较大的国家，对 Homosexualität 一般都采取比较宽容的政策；而人口 gering 的国家对 Homosexualität 则比较严厉。这是因为人口中有这样大的一个人群不生育，将对国家的人口状况产生直接影响。据统计，男女 Homosexuelle 人口在人群中会占到3-4%，在中国就是3900万-5200万人。由于没有同性婚姻法，这些 Homosexuelle 大多数会同异性结婚生育。如果他们可以与同性结为生活伴侣，将有这样大的一个人群不生育，有利于我国的人口控制。
第五，由于传统文化习俗要求所有的人都要结婚，有大量 Homosexuelle 不得不进入 heterosexuelle 婚姻，造成大量婚姻悲剧（诸如“男 Homosexuelle 的妻子”问题；“女 Homosexuelle 的丈夫”问题），导致此类婚姻质量降低，离婚率增高。如果中国批准同性婚姻，可以大幅度减少 Homosexuelle 进入异性婚姻的可能性。
第六，我国有保护少数族群和弱势群体利益方面的成功经验，如在保护少数民族利益、保护妇女儿童利益方面都属于世界领先地位。对于 Homosexualität 这个处于弱势地位的少数族群的保护将使我国的形象更为开明、进步，造成一种各社会群体之间更为宽容、和谐的 Atmosphäre，有利于国家的形象和社会的稳定，免于出现西方社会中 Homosexualität 不断游行示威、与主流社会文化发生激烈冲突的局面，而和谐、宽容的做法也与中国文化中崇尚和平、和谐的精神合拍。
总之，中国允许同性婚姻有百利而无一害。为了国家的利益、人民的利益以及 Homosexualität 这个少数族群的利益，特提出此提案，希望能够予以批准。
附：具体修改方案有两种：一是设立同性婚姻法案；二是在现行婚姻法中略做改动：将婚姻法中的“夫妻”二字改为“配偶”，在第一次出现“配偶”字样的地方加“（性别不限）”四字。
Sina Blog
NPC Deputies willing to submit same sex marriage proposal
In surveys about questions that the public wishes to be raised during the two meetings this year, the proposal on same-sex marriage came second – which surprised me. But the NPC deputies who commissioned me this year told me that the leaders did not agree to submit this proposal. Now, I sent an open online call to the National congress to agree with this proposal 我只好在网上公开征集同意这一提案的人大代表，and I trust that among the thousands of deputies, there will be a few who agree with this proposal. Public concern about this is issue is so high that, if no representative will submit it, we should wonder what the problem is. Aren’t these so-called representatives are supposed to represent the voice of the people? Whether representatives this year will get this proposal approved is will be a test for the National People’s Congress, and show whether it is, indeed, an institution that represents public opinion. I hope that this proposal will be approved, but my hopes would not be too high if the proposal finally submitted was not fully prepared.
So now about the proposal on same-sex marraige：
Suggestion that the country should set up a same-sex marriage bill, for the following reasons
One – homosexuality does not go against any item in the current legal framework of the Chinese Republic, and homosexuals have all the rights of citizens of the PRC. It should be acknowledged that there is no conflict between their demands for marriage and the legal rights of citizens.
Two – homosexuals are a minority, and many countries have established anti-discrimination laws to protect them. Many Western countries now recognize same-sex marriage or civil unions, first Scandinavian countries and Australia, then Canada, France, Germany and the US – in certain States (Massachussets, New York) or cities (San Francisco). If China allows same-sex marriage, this will be an improvement in anti-discrimination and minority protection legislation, and will place China among the more advanced nations in the area of human rights protection; it could prove that our party and our government favour a progressive culture, and can be ahead of certain Western countries in the fight for human rights. Some Western countries, especially Catholic countries, have experienced religious pressure when trying to pass legislation on same-sex marriage, and have had great difficulties in passing legislation to protect this minority. But Chinese traditional culture is much less opposed to homosexuality, and this background could help us score points in the human rights area, so we should put it to good use. Once there are Chinese laws to protect same-sex marriage, it will serve as evidence that China protects human rights, and will make the US laws that only allow homosexuals to join the army seem small comparison.
Three, since homosexual relationships are not sanctioned by marriage, which confers a binding commitment and a form of protection, it increases the level of promiscuity among gay people, which in turn increases the rate of STDs. Although from the point of view of personal standards, long-term monogamous relationships are neither better nor worse than promiscuous or short-term relationships, from the health point of view, they are better. At present, the proportion of male homosexuals affected by AIDS is rising rapidly, with a rate of infection of about 5% in that group, and the figure is still growing. Recognizing same-sex marriage could lead an important number of homosexuals to fort long-term relationships, reducing promiscuity, and thereby reducing the rate of sexually transmitted diseases.
Four, historical and cross-cultural studies show that the pressure of demographic growth in large countries has generally led to a more liberal approach to homosexuality, whereas countries with lower populations are more severe. That is because this big group not having children will have a direct impact on the country’s demography. According to statistics, the proportion of male and femal homosexuals is about 3 to 4 %, which in China would represent 39 to 52 million people. Since there is no same-sex marriage law, a majority of them will enter a heterosexual marriage and reproduce. If they could marry a same-sex partner, this large number of people would not have children, which would be benefit national population control.
Five, because there is a cultural expectation that all people should get married, a great number of homosexuals marry a person of the other sex, causing a large number of unhappy marital situations (such as “gay man’s wife” or “Lesbian woman’s husband”), which impact on the overall quality of marriages, and increase the divorce rate. If China allows same-sex marriage, it will greatly reduce the number of homosexuals entering heterosexual marriages.
Six, China is a world leader in the protection of minority groups and vulnerable groups, such as ethnic minorities or women and children. Protecting homosexuals – another disadvantaged minority – would give our country the image of an enlightened and progressive society, which attempts to promote tolerance among social groups and an atmosphere of harmony. This would benefit the country’s image and social stability, as in Western countries, same-sex equality demands are the subject of many demonstrations and conflicts. Furthermore, tolerance aligns with the Chinese culture, which advocates peace, harmony and collaboration.
In short, allowing same-sex marriage would cause no harm. For the interest of the country, the interest of the people, and the interest of the gay minority, I offer you this proposal, and hope that it will be approved.
Attachment: two specific changes are proposed: one: pass a same-sex marriage bill; two: a slight change in the current marriage law: replace the words “husband” and “wife” in the current marriage law by “spouse”, and in the first instance of this word, add the mention (gender indifferent).
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第八十六課
第八十六课
dì bā shí liù kè
Sechsundachtzigste Lektion
Eine Variante dieses findet sich bei ctext.org im Yù dìng yuān jiàn lèi hán.
守分
守分
Shǒu fēn
Den Beruf bewahren (Nicht die Grenzen überschreiten)
_僧珍為刺史
吕僧珍为刺史
lǚ sēng zhēn wèi cì shǐ
Lü Sengzhen war Provinzgouverneur
兄子宏以 Handel mit _為_
兄子宏以 Handel mit 葱为业
xiōng zi hóng yǐ fàn cōng wèi yè
Hong, der Sohn seines älteren Bruders, hatte einen Zwiebelhandel als Gewerbe
因僧珍貴,欲_其_,求為州官
因僧珍贵,欲弃其业,求为州官
yīn sēng zhēn guì, yù qì qí yè, qiú wèi zhōu guān
Weil Sengzhen hochgestellt war, wünschte (Hong), sein Gewerbe aufzugeben und erbat eine Stelle als Provinzbeamter.
Variante
僧珍既貴乃__欲求州官
僧珍既贵乃弃业欲求州官
sēng zhēn jì guì nǎi qì yè yùqiú zhōu guān
Da Sengzhen bereits hochgestellt war, wollte er sein Gewerbe aufgeben und erbat eine Stelle als Provinzbeamter.
僧珍曰
僧珍曰
sēng zhēn yuē
Sengzhen sagte:
吾荷國重恩
吾荷国重恩
wú hé guó zhòng ēn
Ich bin belastet durch die große Gunst des Landes
無以報_
无以报效
wú yǐ bào xiào
und kann sie nicht durch Anstrengung zurückzahlen
汝等自有常分
汝等自有常分
rǔ děng zì yǒu cháng fēn
Ihr habt selbst euren festen Beruf
豈可妄事 gierig danach zu sein, zu 越
岂可妄事 gierig danach zu sein, zu 越
qǐ kě wàng shì tāo yuè
Wie könnt ihr für eine trügerische Sache gierig danach sein, zu wechseln?
Variante
豈可妄求 gierig danach zu sein, zu 越
岂可妄求 gierig danach zu sein, zu 越
qǐ kě wàng qiú dāo yuè
Wie könnt ihr mit so einer ungebührlichen Anfrage gierig danach zu sein, zu wechseln?
但當速返_市耳
但当速返葱市耳
dàn dāng sù fǎn cōng shì ěr
Kehrt bloß schnell zum Zwiebelmarkt zurück!
Texte
[Bearbeiten]【2017年5月5日讯】
多位美国两党联邦参议员星期四共同提出旨在加强美台关系的法案，呼吁美国政府解除美台之间“所有级别”官员的互访禁令，以鼓励双方官员的交流往来。
这个名为《台湾旅行法》(Taiwan Travel Act)的法案是由参议员鲁比奥(Marco Rubio，共和党)、布朗(Sherrod Brown，民主党)、英霍夫(Jim Inhofe，共和党)、梅南德斯(Bob Menendez，民主党)、加德纳(Cory Gardner共和党)及彼得斯(Gary Peters，民主党)共同提出，要求美国政府不能限制任何级别的美国政府官员到台湾与他们的对口会面，也不能限制台湾高层官员到美国来与美国官员会面。
参议员鲁比奥在一个声明中说，美国应该加强与民主台湾的关系，“鼓励台湾与美国官员在彼此首都间的互访”。他说，“这个法案非常重要，特别是当中国正试图阻挠台湾参与国际组织之际。”
参议员梅南德斯说，这个重要的法案“将促进美台高层官员基于尊重、开放与共享价值的原则接触”，这个法案可以协助让美台之间的接触正常化，进一步推动彼此共同的繁荣、安全与文化关系。
除了参议院之外，众议院方面也有议员在今年初提出相同法案。众议员夏伯特、罗伊斯及舍尔曼1月13日在台湾总统蔡英文过境旧金山当天提出众议院版的《台湾旅行法》。
台湾人公共事务会(FAPA)会长陈正义说，这是参议院释出的重要讯号，“显示台美双边关系中现今的联络管道已经过时”，不足以维持区域和平稳定，美国如果希望强化区域民主，就“应该要对于已经民主化的国家展现出更多的支持。”
《台湾旅行法》条文指出，美国的政策应该允许包括美国政府主管国家安全事务的内阁及其他所有行政部门官员到台湾访问，也允许台湾高层官员在符合他们尊严的适度尊重情况下访美，以便这些官员能与美国国务院、国防部及其他内阁部会官员会面。
此外，法案还要求允许台北驻美国经济文化代表处和台湾设立的功能性机构在美国从事公务，包括任何涉及国会成员、联邦、州和地方政府，或是台湾高层官员参与的活动。
除了允许美台各阶层官员互访外，法案也要求美国国务卿在法案生效的180天内提出报告，说明美国官员到台湾访问的情形。
Noch keine Übersetzung
【2016年8月8日讯】
据网上大量图片和视频显示，江苏连云港数以千计的市民星期六傍晚起在市中心聚集，抗议当地兴建核废料处理厂，要求当局撤回计划。警方派出大批警力到场，并在网上发出严厉警告，指集会未经批准，参与者可能违法。据报道，示威期间没有发生冲突，民众最终和平散去。
警方警告还表示，项目已经在国家立项，获省、市政府批准，“请广大市民相信政府和党，始终站在人民的根本利益一边”，称这个核废料项目有利连云港市经济建设，不会因为一些人的破坏阻挠而改变，呼吁民众不要参与、散发谣言，破坏连云港发展大计，妄图阻止国家发展。
不过，有当地市民批评当地政府“疯了”，在高密度人口地区建核废料处理厂，将世世代代处在核威胁之下。
据报道，资料显示，这个项目由中核集团负责，按计划在2020年动工，预料在2030年建成，投资超过1000亿元人民币。
Noch keine Übersetzung
【2013年7月17日讯】
美国参议院领袖已经达成两党共同协议，即保留用冗长演说阻碍议程的做法，这是确立已久的推延程序进行的策略，少数党多年来利用这一策略来阻挡议案通过和总统提名的确认。
有关协议星期二在多数党民主党领袖里德与共和党人麦凯恩之间达成，这阻挡了民主党人的威胁，即要改变有关规则以让总统提名人选只要得到简单多数选票就能被确认。 如果这一问题付诸表决，那么参议院的多数党民主党成员必定会彻底取消这种推迟进程的策略，以致在已经存在派性分裂的参议院中进一步加深分歧。
在宣布星期二达成的协议时，参议院领袖经过几个月的拖延立即一致同意对奥巴马总统提出的七名人选中的第一人进行最终表决，有关表决在共和党人的阻挠下已经拖延了几个月。
奥巴马总统后来说，他对参议院的行动感到满意，他指出参议院由于政治因素过去两年来一直未就被提名担任重要职务的人选及时采取行动。
Noch keine Übersetzung
the marco polo project: 让民众、地方政府参与到改革过程中 - Involving people and local governments in the reform process (Auszug)
[Bearbeiten]自两会以来，人人争说改革。那么，推进体制的良性变革的机制，究竟何在?国务院近日批转的国家发改委《关于2012年深化经济体制改革重点工作意见》，在指导思想和总体要求中，提出了一个比较明智、也比较可行的设想：“处理好加强顶层设计与尊重群众首创精神的关系，充分发挥中央和地方两个积极性，抓住时机尽快在一些重点领域和关键环节取得突破。”
抓住时机的一语，尤其契合于当下。
The main task of top-down design is, in fact, to create the system conditions for such a multifarious social main-body to take part in reform. This type of top and bottom interactive, multiple-centred reform mechanism is the only answer to overcoming interest group obstruction, moving out of the reform stalemate, and driving change of deep-level systems.
Since the Two Sessions, everyone has been talking reform. So, where exactly is the mechanism to advance beneficial institutional change? In the area of guiding ideology and overall requirements, the National Development and Reform Commission submission, “Opinion on the 2012 Deepening Reform of Economic Institutions key field of work”, recently circulated by the State Council, put forward a rather wise, and rather feasible, conception: “Handle well the relationship between strengthening top-down design and valuing the masses’ pioneering spirit, give play to both central and local initiative, seize the day and make breakthroughs quickly in some of the priority fields and critical linkages.”
The phrase seize the day accords particularly well right now.
...
礼记-大传
[Bearbeiten]Text
[Bearbeiten]Richard Wilhelm
[Bearbeiten]Die Festsetzung von Gewicht, Längenmaß, Hohlmaß, die Revision der Staatsurkunden, die Neuordnung des Jahres- und Monatsbeginns (Kalenderordnung), die Änderung der Farbe der Kleidung (die Hia hatten Schwarz als Farbe, die Yin Weiß, die Dschou Rot), die Änderung der Fahnen und Wappen, die Neuordnung der Gefäße und Geräte, die Neueinteilung der Abstufungen der Kleidung: das sind die Dinge, in denen man Änderungen unter dem Volk vornehmen kann. Es gibt aber auch Dinge, die bei einem Wechsel der Staatsform keiner Veränderung unterworfen sind. Die Liebe zu den Nächsten, die Ehrfurcht vor den Ehrwürdigen, die Unterordnung unter die Älteren, die Zucht zwischen den Geschlechtern: das sind die Dinge, in denen man keine Änderung unter dem Volk vornehmen kann.
Die Liebe leitet sich von den Eltern her und stuft sich ab nach oben hin bis zum Urahn des Geschlechts. Die Pflicht leitet sich von den Urahnen her und steigert sich nach unten hin bis zum heimgegangenen Vater. So ist der Weg des Menschen die Liebe zu den Nächsten.
James Legge
[Bearbeiten]The appointment of the measures of weight, length, and capacity; the fixing the elegancies (of ceremony); the changing the commencement of the year and month; alterations in the colour of dress; differences of flags and their blazonry; changes in vessels and weapons, and distinctions in dress: these were things, changes in which could be enjoined on the people. But no changes could be enjoined upon them in what concerned affection for kin, the honour paid to the honourable, the respect due to the aged, and the different positions and functions of male and female.
Where the starting-point was in affection, it began with the father, and ascended by steps to the ancestor. Where it was in a consideration of what was right, it began with the ancestor, and descended in natural order to the deceased father. Thus the course of humanity (in this matter of mourning) was all comprehended in the love for kindred.
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 797
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
斁 |
yi4, du4 | nicht mögen, erklären, ermüdet | wiktionary Etymologie: |
蒋 |
jiang3 | Jiang (Staat zur Zeit der Streitenden Reiche) | wiktionary Etymologie: |
旋 |
xuan2 | drehen, winden, umkreisen, Kreis, Haarwirbel, wirbelnd, heimkommen, sofort, sehr schnell | wiktionary Etymologie: |
峙 |
zhi4 | emporragen, hervorragen, Höchstwert, speichern, aufbewahren, stehen, Pik | wiktionary Etymologie: |
遊 |
you2 | (traditionelle Schreibweise von 游), schwimmen, (be)reisen, umherziehen, Flußabschnitt | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]蒋
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
蒋中正 |
jiang3 zhong1 zheng4 | Chiang Kai-shek |
蒋孝严 |
jiang3 xiao4 yan2 | John Chiang |
蒋彦永 |
jiang3 yan4 yong3 | Jiang Yanyong |
蒋经国 |
jiang3 jing1 guo2 | Chiang Ching-kuo |
蒋方良 |
jiang3 fang1 liang2 | Chiang Fang-liang |
调味蒋 |
tiao2 wei4 jiang3 | Marinade |
蒋廷锡 |
jiang3 ting2 xi2 | Jiang Tingxi |
蒋介石 |
jiang3 jie4 shi2 | Chiang Kai-shek (Jiang Jieshi) |
蒋百里 |
jiang3 bo2 li3 | Jiang Baili |
旋
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
旋舞 |
xuan2 wu3 | Drehtanz, Rundtanz |
气旋 |
qi4 xuan2 | Wirbelsturm, Zyklon |
氣旋 |
qi4 xuan2 | (traditionelle Schreibweise von 气旋), Wirbelsturm, Zyklon |
旋螺 |
xuan2 luo2 | Schneckenlinie, Spirale, gewunden |
旋下 |
xuan4 xia4 | abschrauben, lösen |
旋晕 |
xuan2 yun1 | schwindlig |
旋出 |
xuan4 chu1 | abschrauben |
斡旋 |
wo4 xuan2 | indirekt, vermitteln |
旋光 |
xuan2 guang1 | Optische Aktivität |
盘旋 |
pan2 xuan2 | kreisen |
盤旋 |
pan2 xuan2 | (traditionelle Schreibweise von 盘旋), kreisen |
旋花 |
xuan2 hua1 | Winde |
旋松 |
xuan4 song1 | lösen |
旋律 |
xuan2 lü4 | Melodie, Rhythmus, rhythmisch |
旋乡 |
xuan2 xiang1 | in die Heimat zurückkehren |
旋鄉 |
xuan2 xiang1 | (traditionelle Schreibweise von 旋乡), in die Heimat zurückkehren |
旋子 |
xuan2 zi5 | Warteschleifen drehen |
螺旋 |
luo2 xuan2 | kreisbogenverzahnt; Helix, Schraube, Spirale |
左旋 |
zuo3 xuan2 | linksdrehend(Adj, Chem), linksseitig(Adj, Bio) |
旋装 |
xuan2 zhuang1 | anschrauben, einschrauben |
旋裝 |
xuan2 zhuang1 | (traditionelle Schreibweise von 旋装), anschrauben, einschrauben |
周旋 |
zhou1 xuan2 | gesellschaftlicher Umgang, mit jemandem zu tun haben |
週旋 |
zhou1 xuan2 | (traditionelle Schreibweise von 周旋), gesellschaftlicher Umgang, mit jemandem zu tun haben |
旋钮 |
xuan2 niu3 | Drehknopf |
旋曲 |
xuan4 qu3 | Schnörkel |
可旋 |
ke3 xuan2 | abstellbar(Adj, Tech) |
旋量 |
xuan2 liang2 | Spinor |
旋紧 |
xuan2 jin3 | festdrehen |
旋緊 |
xuan2 jin3 | (traditionelle Schreibweise von 旋紧), festdrehen |
旋里 |
xuan2 li3 | in die Heimat zurückkehren |
旋翼 |
xuan2 yi4 | Flügel. Rotor, Hubschraube |
旋塞 |
xuan4 sai1 | Hahn |
旋风 |
xuan4 feng1 | Wirbelsturm |
旋風 |
xuan4 feng1 | (traditionelle Schreibweise von 旋风), Wirbelsturm |
旋回 |
xuan4 hui2 | Drehung |
卷旋 |
juan3 xuan4 | Faltung, Windung |
旋转 |
xuan2 zhuan3 | drehen |
旋轉 |
xuan2 zhuan3 | (traditionelle Schreibweise von 旋转), drehen |
右旋 |
you4 xuan2 | rechtsdrehend(Adj, Chem) |
凯旋 |
kai3 xuan2 | triumphier, Erfolg, Sieg, frohlocken, triumphieren, siegreich |
旋去 |
xuan2 qu4 | abschrauben, lösen |
旋即 |
xuan2 ji2 | sofort |
回旋 |
hui2 xuan2 | kreisen, wirbeln |
自旋 |
zi4 xuan2 | Spin |
旋上 |
xuan4 shang4 | anschrauben |
旋转角 |
xuan2 zhuan3 jiao3 | Schwenkwinkel |
旋转场 |
xuan2 zhuan3 chang3 | Drehfeld |
旋轉場 |
xuan2 zhuan3 chang3 | (traditionelle Schreibweise von 旋转场), Drehfeld |
螺旋梯 |
luo2 xuan2 ti1 | Wendeltreppe |
小旋风 |
xiao3 xuan4 feng1 | kleiner Wirbelsturm |
小旋風 |
xiao3 xuan4 feng1 | (traditionelle Schreibweise von 小旋风), kleiner Wirbelsturm |
右旋场 |
you4 xuan2 chang3 | Rechtsdrehfeld |
右旋場 |
you4 xuan2 chang3 | (traditionelle Schreibweise von 右旋场), Rechtsdrehfeld |
单旋翼 |
dan1 xuan2 yi4 | einrotorig |
單旋翼 |
dan1 xuan2 yi4 | (traditionelle Schreibweise von 单旋翼), einrotorig |
螺旋状 |
luo2 xuan2 zhuang4 | schneckenförmig |
回旋曲 |
hui2 xuan2 qu3 | Rondeau |
螺旋线 |
luo2 xuan2 xian4 | helix |
旋转式 |
xuan2 zhuan3 shi4 | umlaufen |
旋轉式 |
xuan2 zhuan3 shi4 | (traditionelle Schreibweise von 旋转式), umlaufen |
凯旋宫 |
kai3 xuan2 gong1 | Triumph-Palace (Hochhaus in Moskau, Russland) |
旋转仪 |
xuan2 zhuan3 yi2 | gyroskopisch |
旋转件 |
xuan2 zhuan3 jian4 | bewegtes Maschinenteil |
旋轉件 |
xuan2 zhuan3 jian4 | (traditionelle Schreibweise von 旋转件), bewegtes Maschinenteil |
可旋的 |
ke3 xuan2 de5 | abstellbar(Adj, Tech) |
旋转门 |
xuan2 zhuan3 men2 | Drehtür |
旋轉門 |
xuan2 zhuan3 men2 | (traditionelle Schreibweise von 旋转门), Drehtür |
凯旋门 |
kai3 xuan2 men2 | Triumphbogen |
旋前肌 |
xuan4 qian2 ji1 | Pronation (Einwärtsdrehung der Gliedmaßen) <Anat> |
旋转台 |
xuan2 zhuan3 tai2 | Drehtisch |
旋轉台 |
xuan2 zhuan3 tai2 | (traditionelle Schreibweise von 旋转台), Drehtisch |
主旋律 |
zhu3 xuan2 lü4 | Thema |
反气旋 |
fan3 qi4 xuan2 | Hochdruckgebiet |
反氣旋 |
fan3 qi4 xuan2 | (traditionelle Schreibweise von 反气旋), Hochdruckgebiet |
可旋转 |
ke3 xuan2 zhuan3 | drehbar, schwenkbar |
可旋轉 |
ke3 xuan2 zhuan3 | (traditionelle Schreibweise von 可旋转), drehbar, schwenkbar |
螺旋形 |
luo2 xuan2 xing2 | Spirale, schneckenförmig, schraubenförmig, spiralenförmig, spiralförmig, spiralig |
旋花科 |
xuan2 hua1 ke1 | Windengewächse |
回旋装置 |
hui2 xuan2 zhuang1 zhi4 | gyroskopisch |
回旋裝置 |
hui2 xuan2 zhuang1 zhi4 | (traditionelle Schreibweise von 回旋装置), gyroskopisch |
螺旋状的 |
luo2 xuan2 zhuang4 wu4 | helixartig, spiral |
旋流风口 |
xuan2 liu2 feng1 kou3 | Drallluftauslaß |
旋流風口 |
xuan2 liu2 feng1 kou3 | (traditionelle Schreibweise von 旋流风口), Drallluftauslaß |
可旋摆的 |
ke3 xuan2 bai3 de5 | schwenkbar |
可旋擺的 |
ke3 xuan2 bai3 de5 | (traditionelle Schreibweise von 可旋摆的), schwenkbar |
旋转餐厅 |
xuan2 zhuan3 can1 ting1 | Drehrestaurant |
螺旋接合 |
luo2 xuan2 jie1 he2 | Verschraubung |
调整螺旋 |
tiao2 zheng3 luo2 xuan2 | Adjustierschraube, Justierschraube, Einstellschraube |
左旋肉碱 |
zuo3 xuan2 rou4 jian3 | Carnitin |
进给螺旋 |
jin4 gei3 luo2 xuan2 | Vorschubspindel |
進給螺旋 |
jin4 gei3 luo2 xuan2 | (traditionelle Schreibweise von 进给螺旋), Vorschubspindel |
旋转开关 |
xuan2 zhuan3 kai1 guan1 | Drehschalter |
旋轉開關 |
xuan2 zhuan3 kai1 guan1 | (traditionelle Schreibweise von 旋转开关), Drehschalter |
旋转滑板 |
xuan2 zhuan3 hua2 ban3 | Drehschlitten |
旋轉滑板 |
xuan2 zhuan3 hua2 ban3 | (traditionelle Schreibweise von 旋转滑板), Drehschlitten |
旋转木马 |
xuan2 zhuan3 mu4 ma3 | Karussell |
旋轉木馬 |
xuan2 zhuan3 mu4 ma3 | (traditionelle Schreibweise von 旋转木马), Karussell |
变旋现象 |
bian4 xuan4 xian4 xiang4 | Mutarotation |
上旋高手 |
shang4 xuan2 gao1 shou3 | Topspin |
旋转磁场 |
xuan2 zhuan3 ci2 chang3 | Drehfeld |
旋轉磁場 |
xuan2 zhuan3 ci2 chang3 | (traditionelle Schreibweise von 旋转磁场), Drehfeld |
天旋地转 |
tian1 xuan2 di4 zhuan4 | Himmel und Erde scheinen sich vor jemanden zu drehen |
天旋地轉 |
tian1 xuan2 di4 zhuan4 | (traditionelle Schreibweise von 天旋地转), Himmel und Erde scheinen sich vor jemanden zu drehen |
快速旋转 |
kuai4 su4 xuan2 zhuan3 | kreiseln |
快速旋轉 |
kuai4 su4 xuan2 zhuan3 | (traditionelle Schreibweise von 快速旋转), kreiseln |
旋转支座 |
xuan2 zhuan3 zhi1 zuo4 | Drehsattel (Papierschneidemaschine) |
旋轉支座 |
xuan2 zhuan3 zhi1 zuo4 | (traditionelle Schreibweise von 旋转支座), Drehsattel (Papierschneidemaschine) |
螺旋位错 |
luo2 xuan2 wei4 cuo4 | Spiralversetzung |
螺旋位錯 |
luo2 xuan2 wei4 cuo4 | (traditionelle Schreibweise von 螺旋位错), Spiralversetzung |
可旋转的 |
ke3 xuan2 zhuan3 de5 | schwenkbar |
可旋轉的 |
ke3 xuan2 zhuan3 de5 | (traditionelle Schreibweise von 可旋转的), schwenkbar |
旋律优美 |
xuan2 lü4 you1 mei3 | melodisch, sanglich, gesangvoll |
旋转舞台 |
xuan2 zhuan3 wu3 tai2 | Drehbühne |
旋轉舞台 |
xuan2 zhuan3 wu3 tai2 | (traditionelle Schreibweise von 旋转舞台), Drehbühne |
螺旋星云 |
luo2 xuan2 xing1 yun2 | Helixnebel |
螺旋星雲 |
luo2 xuan2 xing1 yun2 | (traditionelle Schreibweise von 螺旋星云), Helixnebel |
物镜旋座 |
wu4 jing4 xuan4 zuo4 | Objektivrevolver |
物鏡旋座 |
wu4 jing4 xuan4 zuo4 | (traditionelle Schreibweise von 物镜旋座), Objektivrevolver |
螺旋弹簧 |
luo2 xuan2 dan4 huang2 | Schraubenfeder |
盘旋而行 |
pan2 xuan2 er2 xing2 | schlängeln |
盤旋而行 |
pan2 xuan2 er2 xing2 | (traditionelle Schreibweise von 盘旋而行), schlängeln |
螺旋体门 |
luo2 xuan2 ti3 men2 | Spirochäten |
螺旋體門 |
luo2 xuan2 ti3 men2 | (traditionelle Schreibweise von 螺旋体门), Spirochäten |
左旋磁场 |
zuo3 xuan2 ci2 chang3 | Linksdrehfeld |
左旋磁場 |
zuo3 xuan2 ci2 chang3 | (traditionelle Schreibweise von 左旋磁场), Linksdrehfeld |
螺旋齿条 |
luo2 xuan2 chi3 tiao2 | Schrägzahnstange |
重复旋律 |
chong2 fu4 xuan2 lü4 | Kontrapunkt |
重複旋律 |
chong2 fu4 xuan2 lü4 | (traditionelle Schreibweise von 重复旋律), Kontrapunkt |
旋律配合 |
xuan2 lü4 pei4 he5 | Kontrapunkt |
旋转方向 |
xuan2 zhuan3 fang1 xiang4 | Drehrichtung |
旋轉方向 |
xuan2 zhuan3 fang1 xiang4 | (traditionelle Schreibweise von 旋转方向), Drehrichtung |
旋压铸造 |
xuan4 ya1 zhu4 zao4 | Walzlegierung |
旋磁共振 |
xuan2 ci2 gong4 zhen4 | Kernspinresonanz |
调节旋钮 |
tiao2 jie2 xuan2 niu3 | Einstellknopf |
旋转运动 |
xuan2 zhuan3 yun4 dong4 | Drehbewegung |
旋轉運動 |
xuan2 zhuan3 yun4 dong4 | (traditionelle Schreibweise von 旋转运动), Drehbewegung |
快打旋风 |
kuai4 da3 xuan4 feng1 | Street Fighter |
快打旋風 |
kuai4 da3 xuan4 feng1 | (traditionelle Schreibweise von 快打旋风), Street Fighter |
细微旋转 |
xi4 wei2 xuan2 zhuan3 | feinst gedreht, 磨削 |
細微旋轉 |
xi4 wei2 xuan2 zhuan3 | (traditionelle Schreibweise von 细微旋转), feinst gedreht, 磨削 |
旋转包装 |
xuan2 zhuan3 bao1 zhuang1 | Dreheinschlag |
旋轉包裝 |
xuan2 zhuan3 bao1 zhuang1 | (traditionelle Schreibweise von 旋转包装), Dreheinschlag |
回旋余地 |
hui2 xuan2 yu2 di4 | Entscheidungsspielraum |
回旋餘地 |
hui2 xuan2 yu2 di4 | (traditionelle Schreibweise von 回旋余地), Entscheidungsspielraum |
热带气旋 |
re4 dai4 qi4 xuan2 | tropischer Wirbelsturm |
熱帶氣旋 |
re4 dai4 qi4 xuan2 | (traditionelle Schreibweise von 热带气旋), tropischer Wirbelsturm |
旋转吸气嘴 |
xuan2 zhuan3 xi1 qi4 zui3 | Drehsauger |
旋轉吸氣嘴 |
xuan2 zhuan3 xi1 qi4 zui3 | (traditionelle Schreibweise von 旋转吸气嘴), Drehsauger |
双螺旋结构 |
shuang1 luo2 xuan2 jie2 gou4 | Doppelhelixstruktur |
海洋旋律号 |
hai3 yang2 xuan2 lü4 hao4 | Serenade of the Seas (Kreuzfahrtschiff) |
海洋旋律號 |
hai3 yang2 xuan2 lü4 hao4 | (traditionelle Schreibweise von 海洋旋律号), Serenade of the Seas (Kreuzfahrtschiff) |
铁丝螺旋订 |
tie3 si1 luo2 xuan2 ding4 | Drahtkammbindung |
如歌的旋律 |
ru2 ge1 de5 xuan2 lü4 | Kantilene |
旋转干燥机 |
xuan2 zhuan3 gan1 zao4 ji1 | Wäscheschleuder |
旋轉乾燥機 |
xuan2 zhuan3 gan1 zao4 ji1 | (traditionelle Schreibweise von 旋转干燥机), Wäscheschleuder |
妖精的旋律 |
yao1 jing1 de5 xuan2 lü4 | Elfen Lied |
自旋角动量 |
zi4 xuan2 jiao3 dong4 liang2 | Eigendrehimpuls |
自旋角動量 |
zi4 xuan2 jiao3 dong4 liang2 | (traditionelle Schreibweise von 自旋角动量), Eigendrehimpuls |
沉默的螺旋 |
chen2 mo4 di4 luo2 xuan2 | Schweigespirale |
旋转的字母 |
xuan2 zhuan3 de5 zi4 mu3 | gestürzter Buchstabe |
旋轉的字母 |
xuan2 zhuan3 de5 zi4 mu3 | (traditionelle Schreibweise von 旋转的字母), gestürzter Buchstabe |
顺时针旋转 |
shun4 shi2 zhen1 xuan2 zhuan3 | Rechtslauf |
自转旋翼机 |
zi4 zhuan4 xuan4 yi4 ji1 | Tragschrauber, Autogiro, Gyrocopter (ähnelt einem Hubschrauber) |
自轉旋翼機 |
zi4 zhuan4 xuan4 yi4 ji1 | (traditionelle Schreibweise von 自转旋翼机), Tragschrauber, Autogiro, Gyrocopter (ähnelt einem Hubschrauber) |
世界杯凯旋 |
shi4 jie4 bei1 kai3 xuan2 | Weltcupsieg |
自旋量子数 |
zi4 xuan2 liang4 zi3 shu4 | Spinquantenzahl |
自旋量子數 |
zi4 xuan2 liang4 zi3 shu4 | (traditionelle Schreibweise von 自旋量子数), Spinquantenzahl |
自旋电子学 |
zi4 xuan2 dian4 zi3 xue2 | Spintronik, Spinelektronik, Fluxtronik |
自旋電子學 |
zi4 xuan2 dian4 zi3 xue2 | (traditionelle Schreibweise von 自旋电子学), Spintronik, Spinelektronik, Fluxtronik |
回旋加速器 |
hui2 xuan2 jia1 su4 qi4 | Zyklotron |
螺旋测微器 |
luo2 xuan2 ce4 wei1 qi4 | Mikrometer, Meßschraube |
螺旋形骨折 |
luo2 xuan2 xing2 gu3 zhe2 | Torsionsbruch |
滚压螺旋帽 |
gun3 ya1 luo2 xuan2 mao4 | Anrollschraubkappe |
螺旋形的东西 |
luo2 xuan2 xing2 de5 dong1 xi5 | Schraube |
螺旋形的東西 |
luo2 xuan2 xing2 de5 dong1 xi5 | (traditionelle Schreibweise von 螺旋形的东西), Schraube |
死亡旋律金属 |
si3 wang2 xuan2 lü4 jin1 shu3 | Melodic Death Metal |
死亡旋律金屬 |
si3 wang2 xuan2 lü4 jin1 shu3 | (traditionelle Schreibweise von 死亡旋律金属), Melodic Death Metal |
电子自旋共振 |
dian4 zi3 zi4 xuan2 gong4 zhen4 | Elektronenspinresonanz, ESR |
電子自旋共振 |
dian4 zi3 zi4 xuan2 gong4 zhen4 | (traditionelle Schreibweise von 电子自旋共振), Elektronenspinresonanz, ESR |
陀螺一样旋转 |
tuo2 luo2 yi2 yang4 xuan2 zhuan3 | gyroskopisch |
陀螺一樣旋轉 |
tuo2 luo2 yi2 yang4 xuan2 zhuan3 | (traditionelle Schreibweise von 陀螺一样旋转), gyroskopisch |
旋转磁场监控 |
xuan2 zhuan3 ci2 chang3 jian1 kong4 | Drehfeldüberwachung |
旋轉磁場監控 |
xuan2 zhuan3 ci2 chang3 jian1 kong4 | (traditionelle Schreibweise von 旋转磁场监控), Drehfeldüberwachung |
钩端螺旋体病 |
gou1 duan1 luo2 xuan2 ti3 bing4 | Weil-Krankheit |
旋转椅的台座 |
xuan2 zhuan3 yi3 de5 tai2 zuo4 | Drehlager |
旋轉椅的台座 |
xuan2 zhuan3 yi3 de5 tai2 zuo4 | (traditionelle Schreibweise von 旋转椅的台座), Drehlager |
旋转式发射器 |
xuan2 zhuan3 shi4 fa1 she4 qi4 | Drehübertrager |
旋轉式發射器 |
xuan2 zhuan3 shi4 fa1 she4 qi4 | (traditionelle Schreibweise von 旋转式发射器), Drehübertrager |
用螺丝旋上的 |
yong4 luo2 si1 xuan2 shang4 de5 | angeschraubt |
用螺絲旋上的 |
yong4 luo2 si1 xuan2 shang4 de5 | (traditionelle Schreibweise von 用螺丝旋上的), angeschraubt |
旋转式纸板剪刀 |
xuan2 zhuan3 shi4 zhi3 ban3 jian3 dao1 | Kreiskartonschere |
旋轉式紙板剪刀 |
xuan2 zhuan3 shi4 zhi3 ban3 jian3 dao1 | (traditionelle Schreibweise von 旋转式纸板剪刀), Kreiskartonschere |
卸粮螺旋推运器 |
xie4 liang2 luo2 xuan2 tui1 yun4 qi4 | Entleerungsschnecke (Mähdrescher) |
卸糧螺旋推運器 |
xie4 liang2 luo2 xuan2 tui1 yun4 qi4 | (traditionelle Schreibweise von 卸粮螺旋推运器), Entleerungsschnecke (Mähdrescher) |
旋转活塞发动机 |
xuan2 zhuan3 huo2 sai1 fa1 dong4 ji1 | Kreiskolbenmotor |
旋轉活塞發動機 |
xuan2 zhuan3 huo2 sai1 fa1 dong4 ji1 | (traditionelle Schreibweise von 旋转活塞发动机), Kreiskolbenmotor |
电子自旋光谱学 |
dian4 zi3 zi4 xuan2 guang1 pu3 xue2 | Elektronenspin-Spektroskopie, Paramagnetische Spektroskopie |
用手工旋转机器 |
yong4 shou3 gong1 xuan2 zhuan3 ji1 qi4 | durch Drehen der Maschine von Hand |
用手工旋轉機器 |
yong4 shou3 gong1 xuan2 zhuan3 ji1 qi4 | (traditionelle Schreibweise von 用手工旋转机器), durch Drehen der Maschine von Hand |
滚压螺旋帽封瓶机 |
gun3 ya1 luo2 xuan2 mao4 feng1 ping2 ji1 | Anrollschraubkappenverschließmaschine |
带旋臂的卷筒纸架 |
dai4 xuan2 bi4 de5 juan3 tong3 zhi3 jia4 | Rollenstand mit Drehstern |
德国国防军旋风行动 |
de2 guo2 guo2 fang2 jun1 xuan2 feng1 xing2 dong4 | Bundeswehr-Tornado |
德國國防軍旋風行動 |
de2 guo2 guo2 fang2 jun1 xuan2 feng1 xing2 dong4 | (traditionelle Schreibweise von 德国国防军旋风行动), Bundeswehr-Tornado |
峙
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
繁峙 |
fan2 shi4 | Fanshi (Ort in Shanxi) |
对峙 |
dui4 zhi4 | Konfrontation, sich einander gegenüberstehen |
對峙 |
dui4 zhi4 | (traditionelle Schreibweise von 对峙), Konfrontation, sich einander gegenüberstehen |
繁峙县 |
fan2 shi4 xian4 | Kreis Fanshi (Provinz Shanxi, China) |
繁峙縣 |
fan2 shi4 xian4 | (traditionelle Schreibweise von 繁峙县), Kreis Fanshi (Provinz Shanxi, China) |
对峙过程 |
dui4 zhi4 guo4 cheng2 | Konfrontationskurs |
對峙過程 |
dui4 zhi4 guo4 cheng2 | (traditionelle Schreibweise von 对峙过程), Konfrontationskurs |
遊
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
遊船 |
you2 chuan2 | (traditionelle Schreibweise von 游船), Ausflugsschiff |
遊說 |
you2 shuo1 | (traditionelle Schreibweise von 游说), Lobbyarbeit |
神遊 |
shen2 you2 | (traditionelle Schreibweise von 神游), Gedankenreise |
遊出 |
you2 chu1 | (traditionelle Schreibweise von 游出), Auswanderung |
遊鼠 |
you2 shu3 | (traditionelle Schreibweise von 游鼠), Maus |
遊記 |
you2 ji4 | (traditionelle Schreibweise von 游记), Reisebericht |
週遊 |
zhou1 you2 | (traditionelle Schreibweise von 周游), bereisen, Rundfahrt, Rundreise |
遊行 |
you2 xing2 | (traditionelle Schreibweise von 游行), Aufmarsch, Marsch, Festzug, Umzug, Prozession |
陪遊 |
pei2 you2 | (traditionelle Schreibweise von 陪游), Playmate |
遊客 |
you2 ke4 | (traditionelle Schreibweise von 游客), Besucher, Tourist |
遊逛 |
you2 guang4 | (traditionelle Schreibweise von 游逛), müßig herumziehen, spazieren gehen, Sehenswürdigkeiten besichtigen |
陸遊 |
liu4 you2 | (traditionelle Schreibweise von 陆游), Lu You |
環遊 |
huan2 you2 | (traditionelle Schreibweise von 环游), Rundreise |
遊離 |
you2 li2 | (traditionelle Schreibweise von 游离), Freiheit |
遊樂 |
you2 le4 | (traditionelle Schreibweise von 游乐), sich amüsieren |
遊絲 |
you2 si1 | (traditionelle Schreibweise von 游丝), Altweibersommer, Haarfeder, Sommerfäden |
窮遊 |
qiong2 you2 | (traditionelle Schreibweise von 穷游), Billigreisender (Werk, Autor: Shanghai Daily), Pauschaltourist (Werk, Autor: Shanghai Daily) |
浮遊 |
fu2 you2 | (traditionelle Schreibweise von 浮游), Schwebe |
遊伴 |
you2 ban4 | (traditionelle Schreibweise von 游伴), Gespielin, Playmate |
巡遊 |
xun2 you2 | (traditionelle Schreibweise von 巡游), Umzug, Schauumzug, Parade, Freudenumzug; Bsp.: (花車巡遊) 花车巡游 -- Wagenumzug, herumwandern, etw durchstreifen; Bsp.: (巡遊四海) 巡游四海 -- die Weltmeere durchstreifen, seine, ihre Runden drehen |
遊興 |
you2 xing4 | (traditionelle Schreibweise von 游兴), Freude an Ausflügen und Besichtigungen, Reise- und Wanderlust |
漫遊 |
man4 you2 | (traditionelle Schreibweise von 漫游), Roaming, Benutzung von Mobilfunktelefonen in anderen Netzen, umher streifen, umher ziehen, umher reisen, herumziehend, umherreisend |
遊廊 |
you2 lang2 | (traditionelle Schreibweise von 游廊), Wandelgang |
遊標 |
you2 biao1 | (traditionelle Schreibweise von 游标), Nonius |
郊遊 |
jiao1 you2 | (traditionelle Schreibweise von 郊游), Ausflug, Picknick |
遊玩 |
you2 wan2 | (traditionelle Schreibweise von 游玩), bummeln, spazierengehen, Ausgehmöglichkeiten, Vergnügungsorte, sich vergnügen, sich amüsieren |
旅遊 |
lü3 you2 | (traditionelle Schreibweise von 旅游), Reise, Reisetour, Tourismus, reisen, verreisen, wegfahren |
小遊 |
xiao3 you2 | (traditionelle Schreibweise von 小游), Ausflug, kleinen Ausflug, Exkursion, Fahrt, kleine Reise, kleine Tour, Kurzreise |
在下遊 |
zai4 xia4 you2 | (traditionelle Schreibweise von 在下游), flussabwärts |
遊樂場 |
you2 le4 chang3 | (traditionelle Schreibweise von 游乐场), Spielplatz |
神遊機 |
shen2 you2 ji1 | (traditionelle Schreibweise von 神游机), Nintendo iQue |
遊牧民 |
you2 mu4 min2 | (traditionelle Schreibweise von 游牧民), Nomade |
旅遊者 |
lü3 you2 zhe3 | (traditionelle Schreibweise von 旅游者), Besucher, Tourist |
遊永鏡 |
you2 yong3 jing4 | (traditionelle Schreibweise von 游永镜), Schwimmbrille |
向下遊 |
xiang4 xia4 you2 | (traditionelle Schreibweise von 向下游), flussabwärts |
最遊記 |
zui4 you2 ji4 | (traditionelle Schreibweise von 最游记), Saiyuki (Manga von Kazuya Minekura) |
遊騎兵 |
you2 qi2 bing1 | (traditionelle Schreibweise von 游骑兵), United States Army Rangers |
背包遊 |
bei1 bao1 you2 | (traditionelle Schreibweise von 背包游), Rucksack-Tour |
自助遊 |
zi4 zhu4 you2 | (traditionelle Schreibweise von 自助游), allein reisen, ohne Gruppe reisen |
悠遊卡 |
you1 you2 ka3 | (traditionelle Schreibweise von 悠游卡), Easycard |
旅遊的 |
lü3 you2 di4 | (traditionelle Schreibweise von 旅游的), Reiseziel |
遊樂園 |
you2 le4 yuan2 | (traditionelle Schreibweise von 游乐园), Vergnügungspark |
遊離態 |
you2 li2 tai4 | (traditionelle Schreibweise von 游离态), ungebundener Zustand |
旅遊展 |
lü3 you2 zhan3 | (traditionelle Schreibweise von 旅游展), Reisemesse, Touristikmesse |
旅遊地 |
lü3 you2 di4 | (traditionelle Schreibweise von 旅游地), Fremdenverkehrsort, Touristikziel |
旅遊鞋 |
lü3 you2 xie2 | (traditionelle Schreibweise von 旅游鞋), Sportschuhe, Wanderschuhe |
遊間板 |
you2 jian1 ban3 | (traditionelle Schreibweise von 游间板), Gleitplatte |
遊牧人 |
you2 mu4 ren2 | (traditionelle Schreibweise von 游牧人), Nomade |
遊標尺 |
you2 biao1 chi3 | (traditionelle Schreibweise von 游标尺), Messschieber |
去遊泳 |
qu4 you2 yong3 | (traditionelle Schreibweise von 去游泳), schwimmen gehen |
旅遊車 |
lü3 you2 che1 | (traditionelle Schreibweise von 旅游车), Tourenwagen |
愛遊玩 |
ai4 you2 wan2 | (traditionelle Schreibweise von 爱游玩), spielerisch |
西遊記 |
xi1 you2 ji4 | (traditionelle Schreibweise von 西游记), Die Reise nach Westen |
旅遊大巴 |
lü3 you2 da4 ba1 | (traditionelle Schreibweise von 旅游大巴), Reisebus, Reisewagen |
出境旅遊 |
chu1 jing4 lü3 you2 | (traditionelle Schreibweise von 出境旅游), Ausreisetourismus, Outbound-Tourismus |
遊山玩水 |
you2 shan1 wan2 shui3 | (traditionelle Schreibweise von 游山玩水), auf Reisen gehen, E: visit various scenic spots |
示威遊行 |
shi4 wei1 you2 xing2 | Demonstration |
旅遊季節 |
lü3 you2 ji4 jie2 | (traditionelle Schreibweise von 旅游季节), Reisezeit |
旅遊指南 |
lü3 you2 zhi3 nan2 | (traditionelle Schreibweise von 旅游指南), Touristikführer, Reiseführer |
遊客管理 |
you2 ke4 guan3 li3 | (traditionelle Schreibweise von 游客管理), Tour, Tourismus |
排隊遊行 |
pai2 dui4 you2 xing2 | (traditionelle Schreibweise von 排队游行), Festzug, Prozession |
世博旅遊 |
shi4 bo2 lü3 you2 | (traditionelle Schreibweise von 世博旅游), Word Travel |
旅遊信息 |
lü3 you2 xin4 xi1 | (traditionelle Schreibweise von 旅游信息), Reiseauskunft, Tourismusinformation, Touristik-Information |
遊牧民族 |
you2 mu4 min2 zu2 | (traditionelle Schreibweise von 游牧民族), nomadisch |
推動旅遊 |
tui1 dong4 lü3 you2 | (traditionelle Schreibweise von 推动旅游), Tour, Tourismus |
山脊漫遊 |
shan1 ji3 man4 you2 | (traditionelle Schreibweise von 山脊漫游), Gratwanderung |
抗議遊行 |
kang4 yi4 you2 xing2 | (traditionelle Schreibweise von 抗议游行), Protestmarsch |
遊標卡尺 |
you2 biao1 ka3 chi3 | (traditionelle Schreibweise von 游标卡尺), Messschieber, Schublehre |
旅遊護照 |
lü3 you2 hu4 zhao4 | (traditionelle Schreibweise von 旅游护照), Reisepass |
浮遊動物 |
fu2 you2 dong4 wu4 | (traditionelle Schreibweise von 浮游动物), Zooplankton ( Plankton, planktischen Organismen, die keine Photosynthese betreiben u. sich von anderen Organismen ernähren) |
旅遊基金 |
lü3 you2 ji1 jin1 | (traditionelle Schreibweise von 旅游基金), Reisegeld |
太空遊客 |
tai4 kong1 you2 ke4 | (traditionelle Schreibweise von 太空游客), Weltraumtourismus |
散兵遊勇 |
san3 bing1 you2 yong3 | (traditionelle Schreibweise von 散兵游勇), freier Mann |
回遊通道 |
hui2 you2 tong1 dao4 | (traditionelle Schreibweise von 回游通道), Weg für wandernde Fischarten |
隨機遊動 |
sui2 ji1 you2 dong4 | (traditionelle Schreibweise von 随机游动), Zufallsbewegung |
旅遊旺季 |
lü3 you2 wang4 ji4 | (traditionelle Schreibweise von 旅游旺季), Reisezeit |
郊遊目標 |
jiao1 you2 mu4 biao1 | (traditionelle Schreibweise von 郊游目标), Ausflugsziel |
遊唱詩人 |
you2 chang4 shi1 ren2 | (traditionelle Schreibweise von 游唱诗人), Il trovatore |
郊遊地點 |
jiao1 you2 di4 dian3 | (traditionelle Schreibweise von 郊游地点), Ausflugsziel |
巴士旅遊 |
ba1 shi4 lü3 you2 | (traditionelle Schreibweise von 巴士旅游), Busausflug |
遊移不定 |
you2 yi2 bu4 ding4 | (traditionelle Schreibweise von 游移不定), immer noch schwanken |
生態旅遊 |
sheng1 tai4 lü3 you2 | (traditionelle Schreibweise von 生态旅游), Ökotourismus |
旅遊公司 |
lü3 you2 gong1 si1 | (traditionelle Schreibweise von 旅游公司), Reiseunternehmen |
旅遊介紹 |
lü3 you2 jie4 shao4 | (traditionelle Schreibweise von 旅游介绍), Reiseprospekt |
隨機遊走 |
sui2 ji1 you2 zou3 | (traditionelle Schreibweise von 随机游走), Zufallsbewegung |
吟遊詩人 |
yin2 you2 shi1 ren2 | (traditionelle Schreibweise von 吟游诗人), Barde |
旅遊客車 |
lü3 you2 ke4 che1 | (traditionelle Schreibweise von 旅游客车), Reisebus |
遊電電位 |
you2 dian4 dian4 wei4 | (traditionelle Schreibweise von 游电电位), Ionisationspotential |
環港之遊 |
huan2 gang3 zhi1 you2 | (traditionelle Schreibweise von 环港之游), Hafenrundfahrt |
花車遊行 |
hua1 che1 you2 xing2 | (traditionelle Schreibweise von 花车游行), Karnevalsumzug mit Wagen, Wagenumzug, Freudenumzug mit Wagen, Umzug |
旅遊城市 |
lü3 you2 cheng2 shi4 | (traditionelle Schreibweise von 旅游城市), Touristenort |
豪華遊輪 |
hao2 hua2 you2 lun2 | (traditionelle Schreibweise von 豪华游轮), Kreuzfahrtschiff |
國際旅遊 |
guo2 ji4 lü3 you2 | (traditionelle Schreibweise von 国际旅游), Internationaler Tourismus |
旅遊勝地 |
lü3 you2 sheng4 di4 | (traditionelle Schreibweise von 旅游胜地), Sehenswürdigkeit, Touristenattraktion |
遊吟詩人 |
you2 yin2 shi1 ren2 | (traditionelle Schreibweise von 游吟诗人), Trobador |
國外旅遊 |
guo2 wai4 lü3 you2 | (traditionelle Schreibweise von 国外旅游), Auslandsreise |
遊客中心 |
you2 ke4 zhong1 xin1 | (traditionelle Schreibweise von 游客中心), Besucherzentrum |
環遊拜恩州 |
huan2 you2 bai4 en1 zhou1 | (traditionelle Schreibweise von 环游拜恩州), Bayern-Rundfahrt |
狂歡節遊行 |
kuang2 huan1 jie2 you2 xing2 | (traditionelle Schreibweise von 狂欢节游行), Karnevalsumzug |
澳門旅遊塔 |
ao4 men2 lü3 you2 ta3 | (traditionelle Schreibweise von 澳门旅游塔), Macau Tower |
神經漫遊者 |
shen2 jing1 man4 you2 zhe3 | (traditionelle Schreibweise von 神经漫游者), Neuromancer |
室內遊泳池 |
shi4 nei4 you2 yong3 chi2 | (traditionelle Schreibweise von 室內游泳池), Hallenbad |
旅遊目的地 |
lü3 you2 mu4 di4 di4 | (traditionelle Schreibweise von 旅游目的地), Urlaubsziel |
中國旅遊者 |
zhong1 guo2 lü3 you2 zhe3 | (traditionelle Schreibweise von 中国旅游者), chinesische Touristen |
我們能遊泳 |
wo3 men5 neng2 you2 yong3 | (traditionelle Schreibweise von 我们能游泳), 我们能游泳 |
自行車旅遊 |
zi4 xing2 che1 lü3 you2 | (traditionelle Schreibweise von 自行车旅游), Fahrradurlaub |
俄羅斯旅遊 |
e2 luo2 si1 lü3 you2 | (traditionelle Schreibweise von 俄罗斯旅游), Tourismus in Russland |
旅遊平安保險 |
lü3 you2 ping2 an1 bao3 xian3 | (traditionelle Schreibweise von 旅游平安保险), Reiseversicherung |
馬可波羅遊記 |
ma3 ke3 bo1 luo2 you2 ji4 | (traditionelle Schreibweise von 马可波罗游记), Il Milione, Il Milione |
騎自行車旅遊 |
qi2 zi4 xing2 che1 lü3 you2 | (traditionelle Schreibweise von 骑自行车旅游), Radtour |
族的吟遊詩人 |
zu2 de5 yin2 you2 shi1 ren2 | (traditionelle Schreibweise von 族的吟游诗人), Barde |
抗議遊行隊伍 |
kang4 yi4 you2 xing2 dui4 wu3 | (traditionelle Schreibweise von 抗议游行队伍), Protestzug |
遊標深度卡尺 |
you2 biao1 shen1 du4 ka3 chi3 | (traditionelle Schreibweise von 游标深度卡尺), Tiefenmessschieber |
用來旅遊的錢 |
yong4 lai2 lü3 you2 de5 qian2 | (traditionelle Schreibweise von 用来旅游的钱), Reisegeld |
紐約遊騎兵隊 |
niu3 yue1 you2 qi2 bing1 dui4 | (traditionelle Schreibweise von 纽约游骑兵队), New York Rangers |
國際旅遊會展 |
guo2 ji4 lü3 you2 hui4 zhan3 | (traditionelle Schreibweise von 国际旅游会展), Internationale Tourismus Messe |
參加遊行示威者 |
can1 jia1 you2 xing2 shi4 wei1 zhe3 | (traditionelle Schreibweise von 参加游行示威者), Demonstrant |
環遊世界八十天 |
huan2 you2 shi4 jie4 ba1 shi2 tian1 | (traditionelle Schreibweise von 环游世界八十天), Reise um die Erde in 80 Tagen |
復活節示威遊行 |
fu4 huo2 jie2 shi4 wei1 you2 xing2 | (traditionelle Schreibweise von 复活节示威游行), Ostermarsch |
銀河系漫遊指南 |
yin2 he2 xi4 man4 you2 zhi3 nan2 | (traditionelle Schreibweise von 银河系漫游指南), Per Anhalter durch die Galaxis |
狂歡節遊行隊伍 |
kuang2 huan1 jie2 you2 xing2 dui4 wu3 | (traditionelle Schreibweise von 狂欢节游行队伍), Faschingszug, Karnevalszug |
長春真人西遊記 |
chang2 chun1 zhen1 ren2 xi1 you2 ji4 | (traditionelle Schreibweise von 长春真人西游记), Changchun zhenren xiyou ji, Changchun zhenren xiyou ji |
示威遊行的自由 |
shi4 wei1 you2 xing2 de5 zi4 you2 | (traditionelle Schreibweise von 示威游行的自由), Demonstrationsfreiheit |
國際旅遊交易會柏林 |
guo2 ji4 lü3 you2 jiao1 yi4 hui4 bo2 lin2 | (traditionelle Schreibweise von 国际旅游交易会柏林), Internationale Tourismus-Börse, ITB, Internationale Touristikbörse |
柏林國際旅遊交易會 |
bo2 lin2 guo2 ji4 lü3 you2 jiao1 yi4 hui4 | (traditionelle Schreibweise von 柏林国际旅游交易会), Internationale Touristikbörse, ITB, Internationale Tourismus-Börse |
女王公園巡遊者足球俱樂部 |
nü3 wang2 gong1 yuan2 xun2 you2 zhe3 zu2 qiu2 ju4 le4 bu4 | (traditionelle Schreibweise von 女王公园巡游者足球俱乐部), Queens Park Rangers F.C. |
Sätze
[Bearbeiten]斁
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
蒋
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
旋
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
地球大约每三百六十五天就会围绕太阳旋转一周。 |
Die Erde umkreist die Sonne einmal in ungefähr 365 Tagen. (Mandarin, Tatoeba nickyeow xtofu80) | |
我想不起那首歌的旋律。 |
Ich kann mich nicht an die Melodie des Liedes erinnern. (Mandarin, Tatoeba nickyeow Pfirsichbaeumchen) | |
种的是风，而收获的是旋风。 |
Sow the wind, reap the whirlwind. (Mandarin, Tatoeba Martha Zaphod) |
峙
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
是人都知道冷战是两国的对峙。 |
Everybody knows that Cold War is the confrontation between two nations. (Mandarin, Tatoeba rayshih715) |
遊
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
你最近去哪裡旅遊了嗎？ |
Bist du in letzter Zeit irgendwohin verreist? (Mandarin, Tatoeba verdastelo9604 Vortarulo) | |
他周遊全國各地。 |
He traveled around the country. (Mandarin, Tatoeba Martha CK) | |
他周遊世界各地。 |
Er reiste um die ganze Welt. (Mandarin, Tatoeba Martha wolfgangth) | |
你到處都能碰到從日本來的遊客。 |
Japanische Touristen findet man überall. (Mandarin, Tatoeba DaoSeng sigfrido) | |
他遊過了河。 |
Er schwamm über den Fluss. (Mandarin, Tatoeba Martha Pfirsichbaeumchen) | |
她周遊世界各地。 |
Sie reiste um die ganze Welt. (Mandarin, Tatoeba Martha Esperantostern) | |
如果有錢的話，我要環遊世界。 |
Wenn ich Geld hätte, würde ich eine Weltreise machen. (Mandarin, Tatoeba cherylting yunyo) | |
你提供任何全日遊嗎？ |
Do you offer any all-day tours? (Mandarin, Tatoeba Martha CK) | |
她能遊得比我遠。 |
Sie kann weiter schwimmen als ich. (Mandarin, Tatoeba Martha Pfirsichbaeumchen) | |
他環遊世界旅行。 |
He made a journey around the world. (Mandarin, Tatoeba Martha CK) | |
他以他的抗議遊行聞名。 |
Er ist für seine Protestmärsche bekannt. (Mandarin, Tatoeba DaoSeng Yorwba) | |
吉隆坡值得一遊。 |
Kuala Lumpur ist einen Besuch wert. (Mandarin, Tatoeba Martha Vortarulo) | |
他們小型的示威引發了一場大規模的遊行。 |
Ihr kleiner Protest entwickelte sich zu einer Massendemonstration. (Mandarin, Tatoeba nickyeow xtofu80) | |
當流浪漢有錢了,就被稱為遊客。 |
Ein Landstreicher nennt sich, wenn er reich ist, Tourist. (Mandarin, Tatoeba Martha Dejo) | |
羅馬這個城市值得一遊。 |
Rom ist eine sehenswerte Stadt. (Mandarin, Tatoeba Martha Manfredo) | |
我有個到國外旅遊的機會。 |
Ich hatte die Möglichkeit ins Ausland zu reisen. (Mandarin, Tatoeba Martha Kerstin) | |
我要環遊世界。 |
Ich möchte um die Welt reisen. (Mandarin, Tatoeba Martha Wolf) | |
現在是旅遊旺季。 |
Now is tourist season. (Mandarin, Tatoeba xjjAstrus) | |
月本無光，借光於日，返照夜之遊子。 |
The moon has no light of its own, but rather it reflects the light of the sun to the children of the night. (Mandarin, Tatoeba tsayng) | |
我想環遊世界。 |
Ich möchte um die Welt reisen. (Mandarin, Tatoeba offdare Wolf) | |
這趟旅遊花了我不少錢。 |
Diese Reise hat mich ganz schön Geld gekostet. (Mandarin, Tatoeba tsayng Vortarulo) | |
近年的遊客數量大幅增加。 |
Die Anzahl von Touristen ist in den letzten Jahren beträchtlich gestiegen. (Mandarin, Tatoeba nickyeow Dejo) | |
有錢的話，我會多去旅遊。 |
Wenn ich reich wäre, würde ich viel reisen. (Mandarin, Tatoeba tigro1973 MUIRIEL) | |
我去旅遊的時候通常都會拿上一本雜誌。 |
Wenn ich verreise, nehme ich oft eine Zeitschrift mit. (Mandarin, Tatoeba DaoSeng Yorwba) | |
我很喜歡去國外旅遊。 |
I love to travel abroad. (Mandarin, Tatoeba holger_reinherzen) | |
我在玩電視遊樂器。 |
Ich spiele ein Videospiel. (Mandarin, Tatoeba Martha Zaghawa) | |
我們遊遍全國各地。 |
Wir bereisten das ganze Land. (Mandarin, Tatoeba egg0073 Sudajaengi) | |
瑞士是一個非常漂亮的國家，值得一遊。 |
Switzerland is a very beautiful country that is worth a visit. (Mandarin, Tatoeba uhasan FeuDRenais) |
Lückentexte
[Bearbeiten]Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第五十二課
[Bearbeiten]第五十二课
dì wǔ shí èr kè
Zweiundfünfzigste Lektion
Es ist auch die 181. Lektion im 国文二百课 mit dem Thema 重九/Doppelneun.
九月九日. 為重九節.
九月九日。 为重九节.。
Jiǔ yuè jiǔ rì. Wèi jiǔ chóng jié.
Am neunten Tag des neunten Monats ist das Doppelneunfest.
師率弟子登高.
师率弟子登高。
Shī lǜ dì zǐ dēng gāo.
Der Lehrer führt die Schüler an einen hochgelegenen Ort.
指示之曰.
指示之曰。
Zhǐ shì zhī yuē.
Zeigend sagt er:
此處為城.
此处为城。
Zhè lǐ wéi chéng.
An dieser Stelle ist eine Stadt,
彼處為村.
彼处为村。
Bǐ chù wèi cūn.
an jener Stelle ist ein Dorf.
某處為學堂.
某处为学堂。
Mǒu chù wéi xué táng.
An (dieser) gewissen Stelle liegt eine Schule,
某處為公園.
某处为公园。
Mǒu chù wèi gōng yuán.
an (dieser) gewissen Stelle liegt ein Park
遊_.
游毕。
Yóu bì.
Ist der Ausflug beendet,
順途而歸.
顺途而归。
Shùn tú ér guī.
folgen sie dem Weg und kehren zurück.
第七十五課
[Bearbeiten]第七十五课
dì qī shí wǔ kè
Fünfundsiebzigste Lektion
Diesen Text findet man auch auf wikisource in den 唐詩鏡/唐诗镜 Klassikern der Tang-Zeit.
遊子吟
游子吟
Yóu zǐ yín
Lied über eine abreisenden Sohn
慈母手中线
cí mǔ shǒu zhōng xiàn
Die gütige Mutter hält in der Hand einen Faden.
遊子身上衣
游子身上衣
yóu zǐ shēn shang yī
Die Kleidung des abreisenden Sohns
臨行密密_，
临行密密缝，
lín xíng mì mi fèng,
ist für die bevorstehende Reise dicht genäht.
意恐__歸。
意恐迟迟归。
yì kǒng chí chí guī.
In Gedanken fürchtet sie, dass er erst nach langer Zeit zurückkehren wird.
誰言寸草心，
谁言寸草心，
Shéi yán cùn cǎo xīn,
Wer kann sagen, was im Herzen eines daumengroßen (jungen) Grases vorgeht.
報得三春 Sonnenschein。
报得三春 Sonnenschein。
bào dé sān chūn huī.
Wird es den Sonnenschein der drei Frühlingsmonate vergelten?
第七十七課
[Bearbeiten]第七十七课
dì qī shí qī kè
Siebenundsiebzigste Lektion
Eine Variante des Textes findet man auch im Buch der Sui-Dynastie.
尚武
尚武
Shàng wǔ
Die Kriegskunst schätzen
薛世雄幼時與_ Gleichaltriger 游_
薛世雄幼时与群 Gleichaltriger 游戏
xuē shì xióng yòu shí yǔ qún bèi yóu xì
Xue Shiyong spielte in seiner Kindheit mit einer Gruppe Gleichaltriger
Variante
世雄為兒童時，與群 Gleichaltriger 遊_
世雄为儿童时，与群 Gleichaltriger 游戏
Shì xióng wèi ér tóng shí, yǔ qún bèi yóu xì
Zur Zeit als Shiyong ein Kind war, spielte er mit einer Gruppe Gleichaltriger
畫地為城郭
画地为城郭
huà dì wèi chéng guō
Er zeichnete auf die Erde (eine Stadt mit) innerer und äußerer Stadtmauer.
令諸兒為攻守之_
令诸儿为攻守之势
lìng zhū er wéi gōng shǒu zhī shì
Er ließ alle anderen Kinder Angriffs- oder Verteidigungspositionen einnehmen.
無不用命
无不用命
Wú bù yòng mìng
Es gab keinen, der nicht seinen Befehlen gehorchte.
有不從令者
有不从令者
Yǒu bù cóng lìng zhě
Gab es einen, der nicht seinem Befehl folgte,
世雄 sofort 挞之
Shì xióng zhé tà zhī
so schlug Shiyong ihn sofort.
諸兒畏_
诸儿畏惮
zhū er wèi dàn
Alle Kinder zitterten vor ihm und fürchteten ihn
皆甚齊整
皆甚齐整
jiē shén qí zhěng
Alles war sehr ordentlich angeordnet.
其父見之
其父见之
qí fù jiàn zhī
Sein Vater sah dies.
大喜
大喜
dà xǐ
Er freute sich sehr.
知其後必為名將
知其后必为名将
zhī qí hòu bì wèi míng jiàng
Er erkannte, dass dieser (Shixiong) später gewiss ein berühmter General werden würde.
Variante
其父見而奇之
其父见而奇之
Qí fù jiàn ér qí zhī
Sein Vater sah dies und war überrascht.
謂人曰
谓人曰
Wèi rén yuē
Er sagte zu den Menschen:
此兒當興吾家矣
此儿当兴吾家矣
Cǐ er dāng xìng wú jiā yǐ
Dieser Junge wird meine Familie erblühen lassen
後世雄果立_功
后世雄果立战功
hòu shì xióng guǒ lì zhàn gōng
Später vollbrachte Shixiong Kriegserfolge
Texte
[Bearbeiten]Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第十課
第十课
dì shí kè
Zehnte Lektion
Teil 1) Im Park
遊公園
游公园
yóu gōng yuán
Ein Gang in den öffentlichen Park
來看花
来看花
lái kàn huā
Komm´, Blumen ansehen!
我们来公园是来看花的
我们来公园是来看花的
wǒ men lái gōng yuán shì lái kàn huā de
Wenn wir in den öffentlichen Park kommen, ist das, um Blumen anzusehen
花可看
花可看
huā kě kàn
Die Blumen kann man ansehen
不可折
不可折
bù kě zhé
Man darf sie nicht abbrechen/pflücken
玻璃窗外花，可看不可折
玻璃窗外花，可看不可折
bō lí chuāng wài huā, kě kàn bù kě zhé
Außerhalb des Glasfenster gibt es Blumen, die man ansehen, aber nicht pflücken darf
如今卻無花可看
如今却无花可看
rú jīn què wú huā kě kàn
heutzutage aber gibt es keine Blumen, die man ansehen kann
【2017年10月4日讯】
西班牙的加泰罗尼亚地区可能于本星期晚些时候，或下周初宣布独立。加泰罗尼亚地区星期天在联邦警察的暴力镇压中举行了全民公投。
加泰罗尼亚自治区州政府主席卡莱斯·普伊格蒙特对英国广播公司说，一旦所有投票清点完毕，自治区政府将采取行动。
普伊格蒙计划星期三晚间发布公开声明。
加泰罗尼亚当局说，参加星期天投票的90%民众希望从西班牙独立，宣布成立一个独立的共和国。选民不畏惧联邦警察有时要强行暴力关闭投票站的企图，阻止加泰罗尼亚人参加全民公决的投票。西班牙最高法院早些时候宣布这次全民公决无效。
当地官员说，大约900人在同警察的对峙中受伤。这次镇压行动招致了国际社会的批评，呼吁马德里和自治政府之间进行对话。
星期二，工人罢工和抗议导致整个加泰罗尼亚运输系统和工商企业关闭。西班牙国王批评自治政府，指出他们“不负责任的行为”使加泰罗尼亚和西班牙整个国家的稳定陷入危险之中。
星期三，西班牙国家法院说，他们正在调查加泰罗尼亚警察部队中的两名官员卷入煽动9月份暴力抗议的案件。据称，在西班牙联邦警察部队突袭自治区政府办公室，试图要镇压独立运动时，加泰罗尼亚警方没有设法去控制由此产生的动荡。
法院的一名发言人说，两名拥护独立公民组织的领导人也因相同的指控受到调查。
Noch keine Übersetzung
【2006年5月28日讯】
不知道黎巴嫩出于什么原因，有人在黎巴嫩境内向以色列境内发射了火箭。以色列随后出动战斗机，向黎境内的数个游击队基地发起攻击，据悉打死了两名武装人员。
在联合国稍后的斡旋下，以色列和黎巴嫩达成停火协议。
以色列政府表示，黎巴嫩政府必须为所有从该国境内向以色列发起的攻击负责。
在过去，此类攻击一般是黎巴嫩真主党游击队或黎巴嫩境内的巴勒斯坦武装分子所做。
Noch keine Übersetzung
【2017年5月30日讯】
2017年5月，超强气旋风暴“莫拉”袭击了孟加拉湾，引发了斯里兰卡的洪水和山体滑坡。受灾地区超15个，已导致至少180人死亡，百余人失踪。截至5月29日，55万人受到影响，超过5000户家庭受损，有484座房屋完全毁灭。
这次强风暴影响了该国的整个河流系统，也使得西南大部分地区受灾。其南部的高速公路也因为洪水而关闭。25日晚间，斯里兰卡国家建筑研究组织已经发出了山体滑坡预警。
包括印度、中国和俄罗斯愿意为斯里兰卡提供援助。
Noch keine Übersetzung
【2013年7月29日讯】美国国务院说，以色列和巴勒斯坦谈判代表星期一将在华盛顿会面，讨论3年来首次重开和谈的事宜。司法部长利夫尼将代表以色列，首席谈判代表埃雷卡特将代表巴勒斯坦人发言。
美国国务卿克里说，以色列和巴勒斯坦领导人显示愿意做出走到这一步所需要的艰难决定，他对此表示感谢。以巴和谈重启之际，以色列政府批准释放长期关押的巴勒斯坦囚犯。以色列总理内塔尼亚胡冲破了来自他的内阁部长的强大阻力，以13票赞成，7票反对，2票弃权的结果确保星期天释放囚犯的投票能够获得通过。以色列内阁决定，在美国斡旋的跟巴勒斯坦主席阿巴斯的政府举行和平会谈期间，将分4个阶段释放104名巴勒斯坦囚犯。以色列司法部长利夫尼投票赞成释放囚犯，他说，“只有”巴勒斯坦人在计划的谈判中被证实是一名“认真”的伙伴的时候，他们才会执行有关决定。
Noch keine Übersetzung
【2013年7月30日讯】
被罢免的埃及总统穆尔西的支持者呼吁星期一晚上在安全机构门前游行，他们反对军方将近一个月前建立临时政府的举措。支持穆尔西的组织星期一发表声明，呼吁埃及民众星期二举行一次百万人大游行，反对罢免穆尔西，并要求恢复自由和尊严。
埃及军方警告穆尔西的支持者不要进入军事设施，特别是军队情报总部。 埃及军方说，这些设施是极为重要的安全机构，进入这些设施的任何人都将面临危险。与此同时，欧盟外交政策首脑阿什顿目前在开罗，准备与埃及临时政府领导人举行会谈。 这是她一个月来第二次访问埃及。
星期天，抗议者坚守在开罗大学附近的拉巴阿拉达维亚清真寺外面，他们与军方仍然处于紧张对峙状态。 埃及当局警告说，将驱散反对罢免穆尔西的抗议活动和静坐示威
Noch keine Übersetzung
【2013年7月17日讯】
缅甸总统吴登盛承诺在今年年底之前释放国内所有政治犯。
吴登盛星期一在伦敦发表演讲时做出这一承诺。 这是吴登盛首次访问英国。
吴登盛受到英国首相卡梅伦的热情欢迎。 两位领导人讨论了加强双边贸易关系及军事合作等问题。 卡梅伦还敦促吴登盛维护人权。
吴登盛说，缅甸已有数千名政治犯获释。 他表示，一个委员会正在审查仍被监禁的政治犯们的案情。
吴登盛还说，他已接近于斡旋达成政府与几个少数民族组织之间旨在结束长期冲突的全国范围停火。
访问期间，吴登盛在伦敦遇到一些示威者，他们对缅甸的人权纪录表示抗议。
Noch keine Übersetzung
礼记-大传
[Bearbeiten]Text
[Bearbeiten]
Richard Wilhelm
[Bearbeiten]Die Liebe zu den Nächsten führt zur Verehrung der Ahnen; die Verehrung der Ahnen führt zur Achtung vor den näheren Vorfahren; die Achtung vor den Vorfahren führt zum Zusammenhalt des Stammes; der Zusammenhalt des Stammes führt zur Heilighaltung des Ahnentempels; die Heilighaltung des Ahnentempels führt zum Wichtignehmen der Landes- und Kornaltäre; das Wichtignehmen der Landes- und Kornaltäre führt zur Liebe zum Volk. Die Liebe zum Volk führt dazu, daß die Strafen gerecht werden; sind die Strafen gerecht, so leben die Leute in Sicherheit; leben die Leute in Sicherheit, so sind genügend Güter da; sind genügend Güter da, so kann man alle seine Absichten verwirklichen; kann man seine Absichten verwirklichen, so nehmen die Riten und Sitten feste Formen an. Haben Riten und Sitten feste Formen, so folgt die Freude (Musik).
James Legge
[Bearbeiten]From the affection for parents came the honouring of ancestors; from the honouring of the ancestor came the respect and attention shown to the Heads (of the family branches). By that respect and attention to those Heads all the members of the kindred were kept together. Through their being kept together came the dignity of the ancestral temple. From that dignity arose the importance attached to the altars of the land and grain. From that importance there ensued the love of all the (people with their) hundred surnames. From that love came the right administration of punishments and penalties. Through that administration the people had the feeling of repose. Through that restfulness all resources for expenditure became, sufficient. Through the sufficiency of these, what all desired was realised. The realisation led to all courteous usages and good customs; and from these, in fine, came all happiness and enjoyment - affording an illustration of what is said in the ode - 'Glory and honour follow Wen's great name, And ne'er will men be weary of his fame.'
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 798
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
钧 |
jun1 | Jun (hist. Gewichtseinheit 1 Jun = 30 Jin), Töpferscheibe, Sie, Ihr, Eure | wiktionary Etymologie: |
哨 |
shao4 | Vogelgezwitscher, (Triller)Pfeife, Wache, Wachposten, Posten | wiktionary Etymologie: 
|
阼 |
zuo4 | Thron | wiktionary Etymologie:  
|
濒 |
bin1 | sich nähern, nahe, am Rand sein von | wiktionary Etymologie: |
彪 |
biao1 | Tigerjunges, riesengroß, muskulös, bullig | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]钧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
大钧 |
da4 jun1 | Himmel, Natur, Schöpfung, Vorsehung |
马钧 |
ma3 jun1 | Ma Jun |
元钧 |
yuan2 jun1 | Yuanjun |
钧谕 |
jun1 yu4 | (deferential) your instructions |
顾维钧 |
gu4 wei2 jun1 | Wellington Koo |
千钧一发 |
qian1 jun1 yi1 fa4 | a thousand pounds hangs by a thread, imminent peril, a matter of life or death |
哨
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
哨子 |
shao4 zi5 | Pfeife |
哨音 |
shao4 yin1 | Pfeifstelle |
花哨 |
hua1 shao5 | farbenprächtig, grell, vielfältig |
换哨 |
huan4 shao4 | Wachablösung |
換哨 |
huan4 shao4 | (traditionelle Schreibweise von 换哨), Wachablösung |
哨卡 |
shao4 qia3 | strategischer Wachposten |
岗哨 |
gang3 shao4 | Aktivposten, Wachtposten |
口哨 |
kou3 shao4 | Abpfiff |
前哨 |
qian2 shao4 | Außenposten, Wachtposten |
哨兵 |
shao4 bing1 | Hinweiszeichen, Markierung, Schildwache |
口哨儿 |
kou3 shao4 r5 | pfeifen |
口哨兒 |
kou3 shao4 r5 | (traditionelle Schreibweise von 口哨儿), pfeifen |
检查哨 |
jian3 cha2 shao4 | Fixpunkt, Grenzübergang |
檢查哨 |
jian3 cha2 shao4 | (traditionelle Schreibweise von 检查哨), Fixpunkt, Grenzübergang |
新岗哨 |
xin1 gang3 shao4 | Neue Wache |
气象哨 |
qi4 xiang4 shao4 | (kleine) Wetterwarte, Wetterbeobachtungsstation |
氣象哨 |
qi4 xiang4 shao4 | (traditionelle Schreibweise von 气象哨), (kleine) Wetterwarte, Wetterbeobachtungsstation |
前哨战 |
qian2 shao4 zhan4 | Plänkelei |
了望哨 |
liao3 wang4 shao4 | Wachtposten |
花里胡哨 |
hua1 li5 hu2 shao4 | grell |
花裡胡哨 |
hua1 li5 hu2 shao4 | (traditionelle Schreibweise von 花里胡哨), grell |
指挥哨音 |
zhi3 hui1 shao4 yin1 | Pfeifsignal |
查理检查哨 |
cha2 li3 jian3 cha2 shao4 | Checkpoint Charlie |
查理檢查哨 |
cha2 li3 jian3 cha2 shao4 | (traditionelle Schreibweise von 查理检查哨), Checkpoint Charlie |
了望塔上的哨兵 |
liao3 wang4 ta3 shang4 de5 shao4 bing1 | Wart, warten |
濒
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
濒于 |
bin1 yu2 | am Rande |
濒海 |
bin1 hai3 | küstennah |
濒临 |
bin1 lin2 | nahe bei, nahe, in der Nähe, in der Nähe von, bevorstehend, in unmittelbarer Nähe |
濒危 |
bin1 wei1 | im kritischen Stadium einer Krankheit sein, todesgeweiht, dem Tode nahe sein, in drohender Gefahr sein |
濒临绝种 |
bin1 lin2 jue2 zhong3 | vom Aussterben bedroht |
濒临绝灭 |
bin1 lin2 jue2 mie4 | vom Aussterben bedroht sein |
濒于死亡 |
bin1 yu2 si3 wang2 | am Rande des Todes, kurz vorm Sterben |
濒危语言 |
bin1 wei2 yu3 yan2 | Bedrohte Sprache |
濒临灭绝 |
bin1 lin2 mie4 jue2 | vom Aussterben bedroht |
濒危物种 |
bin1 wei1 wu4 zhong3 | gefährdete Arten |
| bin1 wei2 wu4 zhong3 | [gefährdete Arten] | |
濒于灭绝 |
bin5 yu5 mie4 jue2 | am Rande des Untergangs |
濒海战斗舰 |
bin1 hai3 zhan4 dou4 jian4 | Littoral Combat Ship, Littoral Combat Ship |
濒危野生动植物种国际贸易公约 |
bin1 wei2 ye3 sheng1 dong4 zhi2 wu4 zhong3 guo2 ji4 mao4 yi4 gong1 yue1 | Washingtoner Artenschutz-Übereinkommen |
濒临绝种野生动植物国际贸易公约 |
bin1 lin2 jue2 zhong3 ye3 sheng1 dong4 zhi2 wu4 guo2 ji4 mao4 yi4 gong1 yue1 | Washingtoner Artenschutz-Übereinkommen |
彪
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
彪马 |
biao1 ma3 | Puma AG |
彪馬 |
biao1 ma3 | (traditionelle Schreibweise von 彪马), Puma AG |
班彪 |
ban1 biao1 | Ban Biao |
元彪 |
yuan2 biao1 | Yuen Biao |
林彪 |
lin2 biao1 | Lin Biao |
傅彪 |
fu4 biao1 | Fu Biao |
德彪西 |
de2 biao1 xi1 | Debussy |
汉斯冯彪罗 |
han4 si1 feng2 biao1 luo2 | Hans Guido von Bülow |
克劳德德彪西 |
ke4 lao2 de2 de2 biao1 xi1 | Claude Debussy |
Sätze
[Bearbeiten]钧
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哨
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侬会得吹口哨伐？ |
Kannst du pfeifen? (Shanghai, Tatoeba GlossaMatik Pfirsichbaeumchen ) | |
吉姆一边驾著车，一边愉快地吹著口哨。 |
Jim drove his car, whistling merrily. (Mandarin, Tatoeba nickyeow orcrist ) | |
他邊走邊吹口哨。 |
He whistled as he walked. (Mandarin, Tatoeba Martha CK ) | |
他一边驾著车，一边快乐地吹著口哨。 |
He drove his car, whistling merrily. (Mandarin, Tatoeba nickyeow ) | |
他边走边吹口哨。 |
He whistled as he walked. (Mandarin, Tatoeba Martha CK ) | |
你会吹口哨吗？ |
Kannst du pfeifen? (Mandarin, Tatoeba GlossaMatik Pfirsichbaeumchen ) | |
裁判吹响了口哨，判定他手球。 |
The referee blew the whistle and called a hand ball on him. (Mandarin, Tatoeba trieuho ) | |
裁判吹哨两次，向大家宣布已经终场。 |
The referee blew his whistle twice to tell everyone it was full-time. (Mandarin, Tatoeba trieuho ) | |
梅西差一点就进球了，但裁判吹哨说他越位。 |
Messi hatte den Ball fast drinnen, aber der Schiri hat Abseits gepfiffen. (Mandarin, Tatoeba trieuho Yorwba ) | |
问那边的警察岗哨。 |
Fragen Sie an der Polizei-Zelle dort drüben. (Mandarin, Tatoeba Martha jakov ) |
阼
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濒
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往濒何如？ |
In welcher Richtung liegt der Strand? (klassisch, Tatoeba shanghainese Esperantostern ) | |
有许多濒危物种。 |
Es gibt viele gefährdete Arten. (Mandarin, Tatoeba verdastelo9604 Pfirsichbaeumchen ) | |
杀害大象、老虎等濒危物种，不仅是残忍的，也是非法的。 |
Elefanten, Tiger und andere bedrohte Tierarten zu töten ist nicht nur grausam, sondern auch illegal. (Mandarin, Tatoeba eastasiastudent Yorwba ) | |
这是一个濒临灭绝的物种。 |
Das ist eine vom Aussterben bedrohte Art. (Mandarin, Tatoeba fucongcong Yorwba ) | |
这是一个濒临消失的物种。 |
Es ist eine vom Aussterben bedrohte Art. (Mandarin, Tatoeba fucongcong driini ) | |
我还不敢想象他们在那个动物园里有一个雪豹，我以为它们是一种濒危物种。 |
I still can't believe they had a snow leopard in that zoo. I thought they were an endangered species. (Mandarin, Tatoeba iiujik Shishir ) |
彪
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einsortieren
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彪腹狼腰 |
biao1 fu4 lang2 yao1 | an abdomen like that of a small tiger and a waist like that of a wolf; strong and husky(Wiktionary en) |
忽见一彪军马 |
hu1 jian4/xian4 yi1 biao1 jun1 ma3 | Suddenly, they saw a bunch of soldiers on horseback (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
钧大惊，随入朝见帝曰： |
jun1 da4 jing1 ， sui2 ru4 chao2/zhao1 jian4/xian4 di4 yue1 ： | Jun was shocked, and raised the issue with the emperor on his next visit to the palace. He said: ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
帝令武士逐出张钧 |
di4 ling4 wu3 shi4 zhu2 chu1 zhang1 jun1 | The emperor commanded the armed guards to escort Zhang Jun out of the palace ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
方欲攻打，忽见正东一彪人马到来。 |
fang1 yu4 gong1 da3 ， hu1 jian4/xian4 zheng4 dong1 yi1 biao1 ren2 ma3 dao4 lai2 。 | Just as he was about to mount an attack, he suddenly saw a group of horses and men approaching from due east. ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
Texte
[Bearbeiten]Wikinews
[Bearbeiten]【2013年7月28日讯】
一匹名为“冒失鬼”的小型蒙古马的雕塑星期五在维吉尼亚匡提科(Quantico)的海军陆战队博物馆揭幕。 这匹马在朝鲜战争期间是美国海军陆战队的英雄。
在1953年3月爆发的持续了5天的维加前哨战的关键战役中，“冒失鬼”在一天的时间里从军火供给点到火线跑了51个来回，其中很多趟是只身执行任务。“冒失鬼”为前线的海军陆战队员提供了掩护，把伤兵运送到安全地点。它自己也两次受伤。由于它的表现如此神勇，它因此被美国海军陆战队司令正式提升到参谋军士的级别。这个级别从来没有授予给动物。
Noch keine Übersetzung
【2006年6月28日讯】
以色列军方官员表示，以军在一名以色列军队士兵被绑架后已经在加沙地带南部发起地面进攻。这是以军去年撤军以来首次大规模进入加沙地带。
部队采取行动前， 以色列对加沙地带进行了一系列空袭，其中包括对加沙地带中部的几座桥梁以及巴勒斯坦领土上的一个主要电站进行突袭，致使沿海地带的大部份地区电力中断。以色列军方说，对桥梁袭击的目的是防止巴勒斯坦绑架者转移人质。
以色列军队在加沙边界沿线集结了数千部队和装甲车辆，并且关闭了该地区周围的全部检查哨卡。
巴勒斯坦民族权力机构主席阿巴斯发表声明谴责了以军的入侵行动。
与此同时，绑架了那名以色列士兵的巴勒斯坦极端组织“人民抵抗委员会”星期二向美联社证实，那名以色列人依然活着，不过该组织说，在没有得到任何回报前将不会释放他。这些极端份子要求以色列释放全部巴勒斯坦女囚犯。
Noch keine Übersetzung
【2006年4月19日讯】
被装在皮箱内的19岁中国留学生万彪的尸体上周五在新西兰奥克兰港被人发现。皮箱被发现时漂浮在海上。警方表示，受害者在被发现时至少已死亡24小时。
在死者尸体被发现前，万彪在浙江省的父母曾收到一个电话，要他们支付80万新西兰元的勒索金。
警方认为，万彪是被犯罪嫌疑人诱骗至奥克兰的一家酒店遭到杀害的。目前被警方拘留的三人中，有两人已受到指控。这两名21岁的男子分别在奥克兰地区法院出庭受审，他们分别被控绑架、谋杀，勒索及充当犯罪同谋。
Noch keine Übersetzung
【2009年2月16日讯】
《柳叶刀》杂志报告说，中国人感染禽流感病例激增，然而家禽的禽流感病毒暴发却很少，这让专家感到困惑。
今年中国的8个人禽流感病例中的6个出现在未受禽类禽流感暴发影响的省份。这导致人们担心H5N1病毒可能已经发生了显著变化，尽管这种变化的本质尚不清楚。
“不管是病毒发生了变化，还是病毒的传播方式发生了变化、禽类对病毒的反应方式发生了变化，或者是当禽类被扑杀时绕过公共卫生措施、避免收入损失的人类行为发生了变化……或者仅仅是因为更好地监测和测试……目前尚不清楚。”这篇文章说。
禽类暴发的缺失让人们感到烦恼，因为禽类通常是发出警报的哨兵。
一些专家指出原因可能在于病死禽的拥有者可能没有报告这种疾病，而动物疾病管理机构可能没有发现。还有人怀疑“由于报告导致的严重后果而故意压制了报告”。
迄今为止，中国发现了38人感染H5N1禽流感，其中25人已经死亡。
Noch keine Übersetzung
【2006年4月24日讯】
尼泊尔共产党武装毛派游击队的数百名成员在一个名叫朝塔拉的城镇与当地政府军发生交火，政府军与共产党武装的战斗持续了6个小时，至少9人被打死。这次行动似乎是一次大规模攻击，毛派武装攻击了当地政府部门和监狱。
尼泊尔共产党武装控制的地区主要是尼泊尔大片农村，而朝塔拉所在的地区据称是共产党武装根据地之一。
由于近来反对国王贾南德拉的抗议活动席卷全国，共产党武装宣布不对首都加德满都发动袭击。在加德满都星期日，警方与示威者发生冲突，造成至少35人受伤。 星期一白天尼泊尔再次进行戒严，不过反政府示威者仍然继续走上街头，抗议贾南德拉解散政府亲自执政。过去数天，数以万计的群众漠视戒严令举行示威，要求恢复民主。
在尼泊尔，共产党的暴力武装斗争已经持续了10年，造成1.3万人死亡。毛派游击队宣称目标是发动人民战争，推翻尼泊尔君主专政。毛派游击队过去经常利用毛泽东农村包围城市战术，攻击尼泊尔军营跟警察哨所，在市区制造爆炸。
不过，中国说，毛派游击队和毛泽东没有关系，并且他们的理念违背毛泽东思想。
Noch keine Übersetzung
成王幼，不能莅阼，周公相，践阼而治。抗世子法于伯禽，欲令成王之知父子、君臣、长幼之道也；成王有过，则挞伯禽，所以示成王世子之道也。文王之为世子也。
Übersetzung James Legge
King Cheng, being quite young, could not perform his part at the eastern steps. The duke of Zhou acted as regent, trod those steps, and administered the government. He illustrated the rules for the behaviour of a young heir in his treatment of Bo-Qin, that king Cheng might thereby know the courses to be pursued by father and son, ruler and minister, old and young. When he committed an error, the duke punished Bo-Qin. This was the way in which he showed king Cheng his duty as the son and heir. So much on the way in which king Wen acted as son and heir.
仲尼曰：“昔者周公摄政，践阼而治，抗世子法于伯禽，所以善成王也。闻之曰：为人臣者，杀其身有益于君则为之，况于其身以善其君乎？周公优为之！”是故知为人子，然后可以为人父；知为人臣，然后可以为人君；知事人，然后能使人。成王幼，不能莅阼，以为世子，则无为也，是故抗世子法于伯禽，使之与成王居，欲令成王之知父子、君臣、长幼之义也。
Übersetzung James Legge
Zhong-ni said, 'Formerly, when the duke of Zhou was administering the government, he did so while he (continued to) go up by the eastern steps. He (also) set forth the rules for a crown prince in (his dealing with) Bo-Qin, and it was thus that he secured the excellence of king Cheng. I have heard it said, "A minister will sacrifice himself to benefit his ruler, and how much more will he swerve from the ordinary course to secure his excellence!" This was what the duke of Zhou did with ease and unconcern. Therefore he who knows how to show himself what a son should be can afterwards show himself what a father should be; he who knows how to show himself what a minister should be can afterwards show himself what a ruler should be; he who knows how to serve others can afterwards employ them. King Cheng, being quite young, could not discharge the duties of the government. He had no means of learning how to show himself what the crown prince should be. On this account the rules for a crown prince were exhibited in (the treatment of) Bo-Qin, and he was made to live with the young king that the latter might thus understand all that was right between father and son, ruler and minister, elders and youngers.'
君之于世子也，亲则父也，尊则君也。有父之亲，有君之尊，然后兼天下而有之。是故，养世子不可不慎也。行一物而三善皆得者，唯世子而已。其齿于学之谓也。故世子齿于学，国人观之曰：“将君我而与我齿让何也？”曰：“有父在则礼然，然而众知父子之道矣。”其二曰：“将君我而与我齿让何也？”曰：“有君在则礼然，然而众著于君臣之义也。”其三曰：“将君我而与我齿让何也？”曰：“长长也，然而众知长幼之节矣。”故父在斯为子，君在斯谓之臣，居子与臣之节，所以尊君亲亲也。故学之为父子焉，学之为君臣焉，学之为长幼焉，父子、君臣、长幼之道得，而国治。语曰：“乐正司业，父师司成，一有元良，万国以贞。”世子之谓也。周公践阼。
Übersetzung James Legge
Take the case of the sovereign and his son and heir. Looked at from the standpoint of affection, the former is father; from that of honour, he is ruler. If the son can give the affection due to the father, and the honour due to the ruler, hereafter he 'will (be fit to) be the lord of all under the sky. On this account the training of crown princes ought to be most carefully attended to. It is only in the case of the crown prince that by the doing of one thing three excellent things are realised; and it is with reference to his taking his place in the schools according to his age that this is spoken. Thus it is that when he takes his place in them in this way, the people observing it, one will say, 'He is to be our ruler, how is it that he gives place to us in the matter of years?' and it will be replied, 'While his father is alive, it is the rule that he should do so.' Thus all will understand the right course as between father and son. A second will make the same remark, and put the same question; and it will be replied, 'While the ruler is alive, it is the rule that he should do so;' and thus all will understand the righteousness that should obtain between ruler and minister. To a third putting the same question it will be said, 'He is giving to his elders what is due to their age;' and thus all will understand the observances that should rule between young and old. Therefore, while his father is alive, he is but a son; and, while his ruler is alive, he may be called merely a minister. Occupying aright the position of son and Minister is the way in which he shows the honour due to a ruler and the affection due to a father. He is thus taught the duties between father and son, between ruler and minister, between old and young; and when he has become master of all these, the state will be well governed. The saying, 'Music's Director the foundation lays; The Master this doth to perfection raise. Let him but once the great and good be taught, And all the states are to correctness brought,' finds its application in the case of the heir-son. So much for the duke of Zhou's going up by the eastern steps.
大夫而飨君，非礼也。大夫强而君杀之，义也；由三桓始也。天子无客礼，莫敢为主焉。君适其臣，升自阼阶，不敢有其室也。觐礼，天子不下堂而见诸侯。下堂而见诸侯，天子之失礼也，由夷王以下。
Übersetzung James Legge
For a Great officer to receive his ruler to an entertainment was contrary to propriety. For a ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Huan. The son of Heaven did not observe any of the rules for a visitor or guest - no one could presume to be his host. When a ruler visited one of his ministers, he went up to the hall by the steps proper to the master - the minister did not presume in such a case to consider the house to be his own. According to the rules for audiences, the son of Heaven did not go down from the hall and meet the princes. To descend from the hall and meet the princes, was an error on the part of the son of Heaven, which began with king Yi, and was afterwards observed.
昔者周公朝诸侯于明堂之位：天子负斧依南乡而立；三公，中阶之前，北面东上。诸侯之位，阼阶之东，西面北上。诸伯之国，西阶之西，东面北上。诸子之国，门东，北面东上。诸男之国，门西，北面东上。九夷之国，东门之外，西面北上。八蛮之国，南门之外，北面东上。六戎之国，西门之外，东面南上。五狄之国，北门之外，南面东上。九采之国，应门之外，北面东上。四塞，世告至。此周公明堂之位也。明堂也者，明诸侯之尊卑也。
Übersetzung James Legge
Formerly, when the duke of Zhou gave audience to the feudal princes in their several places in the Hall of Distinction, the son of Heaven stood with his back to the axe-embroidered screen, and his face towards the south. The three dukes were in front of the steps, in the middle, with their faces to the north, inclining to the east as the most honourable position. The places of the marquises were at the east of the eastern steps, with their faces to the west, inclining to the north as the most honourable position. The lords of the earldoms were at the west of the western steps, with their faces to the east, inclining also and for the same reason to the north. The counts were on the east of the gate, with their faces to the north, inclining to the east as the more honourable position. The barons were on the west of the gate, with their faces to the north, inclining also and for the same reason to the east. The chiefs of the nine Yi were outside the eastern door, with their faces to the west, inclining to the north as the position of honour; those of the eight Rong were outside the door on the south, with their faces to the north, inclining for the same reason to the cast; those of the six Zung were outside the door on the west, with their faces to the east, inclining for the same reason to the south; and those of the five Di were outside the door on the north, with their faces to the south, inclining for the same reason to the east. The chiefs of the nine Cai were outside the Ying gate, with their faces to the north, inclining to the east as the position of honour for them; those of the four Sai (also) came, who had only once in their time to announce their arrival (at the court). These were the places of the lords in the Hall of Distinction (when they appeared before) the duke of Zhou. The Hall of Distinction was so called, because in it the rank of the princes was clearly shown as high or low.
古者，明君爵有德而禄有功，必赐爵禄于大庙，示不敢专也。故祭之日，一献，君降立于阼阶之南，南乡。所命北面，史由君右执策命之。再拜稽首。受书以归，而舍奠于其庙。此爵赏之施也。
Übersetzung James Legge
Anciently the intelligent rulers conferred rank on the virtuous, and emoluments on the meritorious; and the rule was that this should take place in the Grand temple, to show that they did not dare to do it on their own private motion. Therefore, on the day of sacrifice, after the first presenting (of the cup to the representative), the ruler descended and stood on the south of the steps on the east, with his face to the south, while those who were to receive their appointments stood facing the north. The recorder was on the right of the ruler, holding the tablets on which the appointments were written. He read these, and (each man) bowed twice, with his head to the ground, received the writing, returned (home), and presented it in his (own) ancestral temple - such was the way in which rank and reward were given.
投壶之礼，主人奉矢，司射奉中，使人执壶。主人请曰：“某有枉矢哨壶，请以乐宾。”宾曰：“子有旨酒嘉肴，某既赐矣，又重以乐，敢辞。”主人曰：“枉矢哨壶，不足辞也，敢以请。”宾曰：“某既赐矣，又重以乐，敢固辞。”主人曰：“枉矢哨壶，不足辞也，敢固以请。”宾曰：“某固辞不得命，敢不敬从？”宾再拜受，主人般还，曰：“辟。”主人阼阶上拜送，宾般还，曰：“辟。”
Übersetzung James Legge
According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot. The host entreats (one of the guests), saying, 'I have here these crooked arrows, and this pot with its wry mouth; but we beg you to amuse yourself with them.' The guest says, 'I have partaken, Sir, of your excellent drink and admirable viands; allow me to decline this further proposal for my pleasure.' The host rejoins, 'It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them.' The guest repeats his refusal, saying, 'I have partaken (of your entertainment), and you would still further have me enjoy myself;--I venture firmly to decline.' The host again says, "It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them,' and then the guest says, 'I have firmly declined what you request, but you will not allow me to refuse;--I venture respectfully to obey you.' The guest then bows twice, and signifies that he will receive (the arrows). The host wheels round, saying, 'Let me get out of the way;' and then at the top of the steps on the east, he bows to the guest and gives him the arrows. The guest wheels round, and says, 'Let me get out of the way.'
左右告矢具，请拾投。有入者，则司射坐而释一算焉。宾党于右，主党于左。卒投，司射执算曰：“左右卒投，请数。”二算为纯，一纯以取，一算为奇。遂以奇算告曰：“某贤于某若干纯”。奇则曰奇，钧则曰左右钧。
Übersetzung James Legge
When the superintendent announces to them on the left and right that the arrows are all used up, he requests them to pitch again. When an arrow enters, he kneels, and puts down a counter. The partners of the guest are on the right, and those of the host on the left. When they have done pitching, he takes up the counters, and says, 'They have done pitching, both on the left and right; allow me to take the numbers.' He then takes the numbers two by two, and leaves the single counters. After this he takes the single counters, and gives the announcement, saying, "Such and such a side has the better by so many doubles, or naming the number of the singles.' If they are equal, he says, 'Left and right are equal.'
亨狗于东方，祖阳气之发于东方也。洗之在阼，其水在洗东，祖天地之左海也。尊有玄酒，教民不忘本也。
Übersetzung James Legge
The dogs were boiled on the eastern side (of the courtyard) - in reverential acknowledgment of the fact that the vivifying and expanding power in nature issues from the east. The washings took place at the eastern steps, and the water was kept on the east of the washing-place;--in reverential acknowledgment of the fact that heaven and earth have placed the sea on the left. The vessel contained the dark-coloured liquid - teaching the people not to forget the original practice (at ceremonies).
设宾主，饮酒之礼也；使宰夫为献主，臣莫敢与君亢礼也；不以公卿为宾，而以大夫为宾，为疑也，明嫌之义也；宾入中庭，君降一等而揖之，礼之也。 古者周天子之官，有庶子官。庶子官职诸侯、卿、大夫、士之庶子之卒，掌其戒令，与其教治，别其等，正其位。国有大事，则率国子而致于大子，唯所用之。若有甲兵之事，则授之以车甲，合其卒伍，置其有司，以军法治之，司马弗正。凡国之政事，国子存游卒，使之修德学道，春合诸学，秋合诸射，以考其艺而进退之。
席，小卿次上卿，大夫次小卿，士、庶子以次就位于下。献君，君举旅行酬；而后献卿，卿举旅行酬；而后献大夫，大夫举旅行酬；而后献士，士举旅行酬；而后献庶子。俎豆、牲体、荐羞，皆有等差，所以明贵贱也。
君举旅于宾，及君所赐爵，皆降再拜稽首，升成拜，明臣礼也；君答拜之，礼无不答，明君上之礼也。臣下竭力尽能以立功于国，君必报之以爵禄，故臣下皆务竭力尽能以立功，是以国安而君宁。礼无不答，言上之不虚取于下也。上必明正道以道民，民道之而有功，然后取其什一，故上用足而下不匮也；是以上下和亲而不相怨也。和宁，礼之用也；此君臣上下之大义也。故曰：燕礼者，所以明君臣之义也。
诸侯燕礼之义：君立阼阶之东南，南乡尔卿，大夫皆少进，定位也；君席阼阶之上，居主位也；君独升立席上，西面特立，莫敢适之义也。
Übersetzung James Legge
Anciently, among the officers of the kings of Zhou, there was one called the shu-dze. He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers. He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions. If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit. If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War. In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways. In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
The meaning of the ceremony of the banquet at the feudal courts (may be thus described):-The ruler stood on the south-east of (his own) steps on the east, having his face towards the south, fronting the ministers or dignitaries who were nearest to him. They and all the (other) Great officers came forward a little, taking each his proper station. The ruler's mat is placed at the top of the eastern steps - there is the station of the host. The ruler alone goes up and stands on his mat; with his face to the west he stands there by himself - showing that no one presumes to place himself on a par with him.
Guests and host having been arranged, according to the rules for the ceremony of drinking in the country districts, (the ruler) makes his chief cook act for him in presenting (the cup) - a minister may not presume to take on himself any usage proper to the ruler. None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,-because of the doubts that might arise, and to show the jealousy (which such great men in that position might create). When the guests have entered to the middle of the courtyard, the ruler descends a step and bows to them - thus courteously receiving them.
The ruler sends the cup round among the guests in order; and when he has given a special cup to any, they all descend, and bow twice, laying at the same time their heads to the ground; after which they ascend, and complete their bowing - thus showing the observance due from subjects. The ruler responds to them, for every act of courtesy must be responded to - illustrating the observances due from the ruler and superiors. When ministers and inferiors do their utmost to perform service for the state, the ruler must recompense them with rank and emoluments. Hence all officers and inferiors endeavour with their utmost strength and ability to establish their merit, and thus the state is kept in tranquillity, and the ruler's mind is at rest. (The principle) that every act of courtesy must be responded to, showed that rulers do not receive anything from their inferiors without sufficient ground for doing so. The ruler must illustrate the path of rectitude in his conduct of the people; and when the people follow that path and do good service (for the state), then he may take from them a tenth part (of their revenues). In this way he has enough, and his subjects do not suffer want. Thus harmony and affection prevail between high and low, and they have no mutual dissatisfactions. Such harmony and rest are the result of the ceremonial usages. This is the great idea in the relation between ruler and subject, between high and low - hence it is said that the object of the banquet was to illustrate the idea of justice between ruler and subject.
The mats were arranged so that the dignitaries of smaller rank occupied the place next (in honour) to those of higher; the Great officers, the place next to the lower dignitaries. The officers and sons of concubines (also) took their places below in their regular order. The cup being presented to the ruler, he begins the general pledging, and offers the cup to the high dignitaries. They continue the ceremony, and offer the cup to the Great officers, who offer it in turn to the (other) officers, and these finally offer it to the sons of concubines. The stands and dishes, with the flesh of the animals, and the savoury viands, were all proportioned to the differences of rank in the guests:-and thus the distinction was shown between the noble and the mean.
Wiederholung
[Bearbeiten]| Mengzi, Liang Hui Wang I | Übersetzung Richard Wilhelm |
|---|---|
| 王说曰： | Der König (war erfreut und) sprach: |
| 《诗》云：他人有心，予 vermag zu ermessen 之。 | Im Buch der Lieder heißt es: Anderer Leute Sinn vermag ich zu ermessen. |
| 夫子之谓也。 | Das geht auf Euch, Meister. |
| 夫我乃行之，反而求之，不得吾心。 | Obwohl es meine eigne Tat war, habe ich mich dennoch vergeblich darüber besonnen, wie ich es eigentlich gemeint habe. |
| 夫子言之，于我心有戚戚焉。 | Ihr, Meister, sprecht es aus und habt genau meine innerste Gesinnung getroffen. |
| 此心之所以合于王者，何也？ | Inwiefern paßt nun diese Gesinnung dazu, König der Welt zu sein? |
| 曰：有复于王者曰： | Mong Dsï sprach: Wenn jemand Euch berichten würde: |
| 吾力足以举百钧，而不足以举一羽； | Ich besitze zwar genügend Stärke, um dreißig Zentner zu heben, aber nicht genug, um eine Feder zu heben; |
| 明足以察秋毫之末，而不见舆薪， | ich bin helläugig genug, um die Spitze eines Flaumhaars (Herbsthaar der Tier) zu untersuchen, aber einen Heuwagen sehe ich nicht |
| 则王许之乎？ | würdet Ihr das hingehen lassen? |
| 曰：否。 | Der König verneinte. |
| 今恩足以及禽兽， | Mong Dsï fuhr fort: Nun ist Eure Milde so groß, daß sie sich selbst auf Tiere erstreckt, |
| 而功不至于百姓者， | und doch reicht ihre Wirkung nicht bis zu Eurem Volk. |
| 独何与？ | Wie ist denn das nur? |
| 然则一羽之不举，为不用力焉； | Allein, daß jener die Feder nicht aufhebt, kommt davon, daß er seine Stärke nicht ausübt; |
| 舆薪之不见，为不用明焉， | daß der andere den Heuwagen nicht sieht, kommt daher, daß er seine Scharfsichtigkeit nicht ausübt; |
| 百姓之不见保，为不用恩焉。 | daß Eure Leute keines Schutzes genießen, kommt daher, daß Ihr Eure Gnade nicht ausübt. |
| 故王之不王，不为也，非不能也。 | Darum, daß Ihr nicht König der Welt seid, ist Unterlassung, nicht Unfähigkeit. |
礼记-投壶
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Richard Wilhelm
[Bearbeiten]Pfeilwerfen
Bei diesem Kapitel haben James Legge und Richard Wilhelm anscheinend unterschiedliche Varianten. Das Kapitel erscheint daher hier nur auszugsweise.
Die Sitte des Pfeilwerfens bestimmte, daß der Wirt die Pfeile reichte, der Schießmeister das Gefäß1 zum Abrechnen reichte und ein Diener den Krug reichte.
Der Wirt lud ein und sprach: »Ich habe ein paar krumme Pfeile und einen schiefen Krug, darf ich die Gäste bitten, sich zu vergnügen?« Der Gast sprach: »Ihr habt uns bewirtet mit starkem Wein und schönen Speisen, und nun wollt Ihr uns dazuhin noch dieses Vergnügen machen? Ich erlaube mir abzulehnen.«
Der Wirt sprach: »Diese krummen Pfeile und der schiefe Krug sind nicht würdig, abgelehnt zu werden. Ich erlaube mir nochmals zu bitten.« Der Gast sprach: »Ihr habt uns bewirtet mit starkem Wein und schönen Speisen, und nun wollt Ihr uns dazuhin noch dieses Vergnügen machen? Ich erlaube mir wirklich abzulehnen.« Der Wirt sprach: »Diese krummen Pfeile und der schiefe Krug sind nicht würdig, abgelehnt zu werden. Ich erlaube mir nochmals wirklich zu bitten.« Da erhob sich der Gast und sprach: »Da es mir nicht gelingt abzulehnen, dürfte ich es da wagen, Eurem Befehl nicht ehrerbietig nachzukommen?« Darauf verneigte sich der Gast zweimal, um die Pfeile zu empfangen. Der Wirt wandte sich zur Seite und sprach: »Es kommt mir nicht zu.« Darauf verneigte sich der Wirt zweimal oberhalb der Oststufen, um die Pfeile dem Gast zu überreichen. Der Gast wandte sich zur Seite und sprach: »Es kommt mir nicht zu.«
James Legge
[Bearbeiten]According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot. The host entreats (one of the guests), saying, 'I have here these crooked arrows, and this pot with its wry mouth; but we beg you to amuse yourself with them.' The guest says, 'I have partaken, Sir, of your excellent drink and admirable viands; allow me to decline this further proposal for my pleasure.' The host rejoins, 'It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them.' The guest repeats his refusal, saying, 'I have partaken (of your entertainment), and you would still further have me enjoy myself;--I venture firmly to decline.' The host again says, "It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them,' and then the guest says, 'I have firmly declined what you request, but you will not allow me to refuse;--I venture respectfully to obey you.' The guest then bows twice, and signifies that he will receive (the arrows). The host wheels round, saying, 'Let me get out of the way;' and then at the top of the steps on the east, he bows to the guest and gives him the arrows. The guest wheels round, and says, 'Let me get out of the way.'
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 799
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
轴 |
zhou2 | Achse, Spule, Spindel, Welle, ZEW für Rollbilder | wiktionary Etymologie: |
楹 |
ying2 | Pfeiler, Hauptsäule | wiktionary Etymologie: |
涛 |
tao1 | Brandungswellen, Wellen, Woge | wiktionary Etymologie: |
韬 |
tao1 | Bogentasche, Schwerttasche, Kriegskunst, verbergen, verheimlichen | wiktionary Etymologie: |
阐 |
chan3 | enthüllen, aufdecken, erklären | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]轴
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
四轴 |
si4 zhou2 | vierachsig |
卷轴 |
juan4 zhou2 | blättern, Bildschirminhalt verschieben |
轴长 |
zhou2 zhang3 | Wellenlänge |
同轴 |
tong2 zhou2 | koaxial |
轴流 |
zhou2 liu2 | axial |
曲轴 |
qu1 zhou2 | Kurbelwelle |
半轴 |
ban4 zhou2 | Halbachse |
轴瓦 |
zhou2 wa3 | Lagerschale |
轴套 |
zhou2 tao4 | Buchse |
软轴 |
ruan3 zhou2 | Bowdenzug |
轴箱 |
zhou2 xiang1 | Achslager |
机轴 |
ji1 zhou2 | Spindel, Stahlhalter, Gartenlaube |
画轴 |
hua4 zhou2 | Bild, chin. Rollbild, Rollbild |
三轴 |
san1 zhou2 | dreiachsig |
轴心 |
zhou2 xin1 | Achsenmitte |
数轴 |
shu4 zhou2 | Achse, Achsen... |
等轴 |
deng3 zhou2 | Isometrie |
纵轴 |
zong1 zhou2 | Längsachse, Längswelle |
铣轴 |
xian3 zhou2 | Frässpindel |
枢轴 |
shu1 zhou2 | Achse, Angelpunkt, Führung, Gewalt, Leitung |
线轴 |
xian4 zhou4 | Garnspule, Garnrolle |
地轴 |
di4 zhou2 | Erdachse |
轴向 |
zhou2 xiang4 | axial |
转轴 |
zhuan4 zhou2 | Achse, Achsen... |
主轴 |
zhu3 zhou2 | Hauptspindel |
导轴 |
dao3 zhou2 | Leitspindel |
立轴 |
li4 zhou2 | Vertikalachse |
轴衬 |
zhou2 chen4 | Buchse, Lagerschale |
滚轴 |
gun3 zhou2 | Laufrolle |
轴突 |
zhou2 tu2 | Axon,_Neurit (Nervenzellenteil) |
轴距 |
zhou2 ju4 | Achsabstand, Radstand |
轴线 |
zhou2 xian4 | Achse, Achsen... |
轮轴 |
lun2 zhou2 | Achse, Radachse |
挂轴 |
gua4 zhou2 | Einachsen |
轴承 |
zhou2 cheng2 | Lager, Achslager |
打号轴 |
da3 hao4 zhou2 | Nummerierwelle |
平衡轴 |
ping2 heng2 zhou2 | Auswuchtdorn |
开卷轴 |
kai1 juan4 zhou2 | Abwickelachse |
轴合金 |
zhou2 he2 jin1 | Lagermetall |
从动轴 |
cong2 dong4 zhou2 | angetriebene Welle, getriebene Welle |
轴心距 |
zhou2 xin1 ju4 | Gesamtradstand |
轴承厂 |
zhou2 cheng2 chang3 | Kugellagerfabrik |
基准轴 |
ji1 zhun3 zhou2 | Einheitswelle |
曲轴箱 |
qu3 zhou2 xiang1 | Kurbelgehäuse |
轴传动 |
zhou2 chuan2 dong4 | Wellenantrieb |
坐标轴 |
zuo4 biao1 zhou2 | Koordinatenachse |
花键轴 |
hua1 jian4 zhou2 | Keilwelle |
轴承座 |
zhou2 cheng2 zuo4 | Lagerstelle |
基轴制 |
ji1 zhou2 zhi4 | Einheitswelle |
轴锥体 |
zhou2 zhui1 ti3 | Wellenkonus |
回转轴 |
hui2 zhuan3 zhou2 | Rotor |
轴心国 |
zhou2 xin1 guo2 | Achsenmächte |
后车轴 |
hou4 che1 zhou2 | Hinterachse |
轴滚筒 |
zhou2 gun3 tong3 | Achszylinder |
空心轴 |
kong1 xin1 zhou2 | Hohlwelle |
支承轴 |
zhi1 cheng2 zhou2 | Tragachse |
制动轴 |
zhi4 dong4 zhou2 | Bremswelle |
主轴承 |
zhu3 zhou2 cheng2 | Hauptlager |
轮对轴 |
lun2 dui4 zhou2 | Radsatzachse |
凸轮轴 |
tu1 lun2 zhou2 | Nockenwelle |
偏心轴 |
pian1 xin1 zhou2 | Exzenterwelle |
链轮轴 |
lian4 lun2 zhou2 | Kettenradwelle |
输入轴 |
shu1 ru4 zhou2 | Antriebsachse, Eingangswelle |
中轴路 |
zhong1 zhou2 lu4 | Transportachse |
转接轴 |
zhuan3 jie1 zhou2 | Adapterspindel |
多轴钻 |
duo1 zhou2 zuan1 | Mehrspindelbohreinheit |
多轴头 |
duo1 zhou2 tou2 | Mehrspindelbohrkopf |
摇臂轴 |
yao2 bi4 zhou2 | Kipphebelachse, Kipphebelwelle |
进给轴 |
jin4 gei3 zhou2 | Zugspindel |
轴承套 |
zhou2 cheng2 tao4 | Lagerschale |
万向轴 |
wan5 xiang5 zhou5 | Kardanwelle, Gelenkwelle |
轴承处 |
zhou2 cheng2 chu4 | Lagerstelle |
联动轴 |
lian2 dong4 zhou2 | Achsen im funktionellen Zusammenhang |
轴排列 |
zhou2 pai2 lie4 | Achsfolge |
中间轴 |
zhong1 jian4 zhou2 | Zwischenwelle |
联轴节 |
lian2 zhou2 jie2 | Kupplung |
单速轴 |
dan1 su4 zhou2 | Eintourenwelle |
主轴箱 |
zhu3 zhou2 xiang1 | Bohrschlitten |
桃子轴 |
tao2 zi5 zhou2 | Nockenwelle |
止推轴承 |
zhi3 tui1 zhou2 cheng2 | Passlager |
染色步轴 |
ran3 se4 bu4 zhou2 | Färbebaum |
轴承外圈 |
zhou2 cheng2 wai4 juan4 | Außenring |
三圈轴承 |
san1 quan1 zhou2 cheng2 | Dreiringlager |
滑动轴承 |
hua2 dong4 zhou2 cheng2 | Gleitlager, Gleitachslager |
车轴破裂 |
che1 zhou2 po4 lie4 | Achsenbruch |
滚动轴承 |
gun3 dong4 zhou2 cheng2 | Wälzlager |
曲轴主轴 |
qu1 zhou2 zhu3 zhou2 | Kurbelwellenlagerzapfen |
磨轮主轴 |
mo2 lun2 zhu3 zhou2 | Schleifscheibenspindel, Schleifspindel |
砂轮主轴 |
sha1 lun2 zhu3 zhou2 | Schleifspindel |
试验心轴 |
shi4 yan4 xin1 zhou2 | Prüfdorn |
中心轴承 |
zhong1 xin1 zhou2 cheng2 | Drehlager |
等轴晶系 |
deng3 zhou2 jing1 xi4 | Kubisches Kristallsystem |
旋转轴承 |
xuan2 zhuan3 zhou2 cheng2 | Drehlager |
枢轴时代 |
shu1 zhou2 shi2 dai4 | Achsenzeit |
中间轴承 |
zhong1 jian4 zhou2 cheng2 | Zwischenlager, Zwischenwellenlager |
车轴草属 |
che1 zhou2 cao3 shu3 | Klee |
轴突终末 |
zhou2 tu2 zhong1 mo4 | axon terminal |
主轴传动 |
zhu3 zhou2 chuan2 dong4 | Spindelantrieb |
轴向串动 |
zhou2 xiang4 chuan4 dong4 | Ankerlangsanlauf |
轴心时代 |
zhou2 xin1 shi2 dai4 | Achsenzeit |
主轴套筒 |
zhu3 zhou2 tao4 tong3 | Spindelhülse |
精密轴承 |
jing1 mi4 zhou2 cheng2 | Präzisionslager |
滚珠轴承 |
gun3 zhu1 zhou2 cheng2 | Kugellager |
三轴稳定 |
san1 zhou2 wen3 ding4 | drei |
液压轴承 |
ye4 ya1 zhou2 cheng2 | Flüssigkeitslager |
组合轴承 |
zu3 he2 zhou2 cheng2 | Lagereinheit |
轴承滚针 |
zhou2 cheng2 gun3 zhen1 | Lagernadel |
曲轴凸缘 |
qu1 zhou2 tu1 yuan2 | Kurbelwellenflansch |
曲轴磨床 |
qu1 zhou2 mo2 chuang2 | Kurbelwellenschleifmaschine |
等轴现象 |
deng3 zhou2 xian4 xiang4 | Isometrie |
主传动轴 |
zhu3 chuan2 dong4 zhou2 | Hauptantriebswelle |
轴瓦合金 |
zhou2 wa3 he2 jin1 | Lagermetall |
定位轴承 |
ding4 wei4 zhou2 cheng2 | Einstelllager |
刚性联轴 |
gang1 xing4 lian2 zhou2 | starre Kupplung |
轴箱弹簧 |
zhou2 xiang1 tan2 huang2 | Tragfeder am Achslagergehäuse |
轴承结构 |
zhou2 cheng2 jie2 gou4 | Lagerung |
轴箱导板 |
zhou2 xiang1 dao3 ban3 | Achslagerführung |
滚针轴承 |
gun3 zhen1 zhou2 cheng2 | Nadellager |
邪恶轴心 |
xie2 e4 zhou2 xin1 | Achse des Bösen |
万向联轴节 |
wan4 xiang4 lian2 zhou2 jie2 | Gelenkwelle |
在曲轴箱中 |
zai4 qu3 zhou2 xiang1 zhong1 | im Kurbelgehäuse |
轴向走刀量 |
zhou2 xiang4 zou3 dao1 liang4 | Axialvorschub |
鼓型联轴器 |
gu1 xing2 lian2 zhou2 qi4 | ballige Kupplung |
万向传动轴 |
wan4 xiang4 zhuan4 dong4 zhou2 | Kardanwelle, Gelenkwelle |
纵向联接轴 |
zong4 xiang4 lian2 jie1 zhou2 | Längswellenkupplung |
轴流式风机 |
zhou2 liu2 shi4 feng1 ji1 | Axiallüfter |
顶置凸轮轴 |
ding3 zhi4 tu1 lun2 zhou2 | Obenliegende Nockenwelle |
车轴齿轮箱 |
che1 zhou2 chi3 lun1 xiang1 | Achsgetriebe |
无轴驱动技术 |
wu2 zhou2 qu1 dong4 ji4 shu4 | wellenlose Antriebstechnik |
高弹性联轴器 |
gao1 dan4 xing4 lian2 zhou2 qi4 | elastische Kupplung |
无轴传动技术 |
wu2 zhou2 chuan2 dong4 ji4 shu4 | stufenloser Antrieb |
舵杆下轴承套 |
duo4 gan1 xia4 zhou2 cheng2 tao4 | Fingerling |
装置在轴承上 |
zhuang1 zhi4 zai4 zhou2 cheng2 shang4 | getragen, von einem Lager getragen werden, tragen |
转轴张紧装置 |
zhuan4 zhou2 zhang1 jin3 zhuang1 zhi4 | Spindelspanneinrichtung |
自动调心球轴承 |
zi4 dong4 diao4 xin1 qiu2 zhou2 cheng2 | Pendelkugellager |
轴前的保护装置 |
zhou2 qian2 de5 bao3 hu4 zhuang1 zhi4 | Schutzvorwelle |
无轴单独电机传动 |
wu2 zhou2 dan1 du2 dian4 ji1 chuan2 dong4 | wellenloser Einzelmotorenantrieb(Philos) |
预应力的三圈轴承 |
yu4 ying4 li4 de5 san1 quan1 zhou2 cheng2 | vorgespanntes Dreiringlager |
偏心轴调节总墨量 |
pian1 xin1 zhou2 diao4 jie2 zong3 mo4 liang4 | Farbsummenkorrektur über Exzenterwelle |
自动调心滚子轴承 |
zi4 dong4 diao4 xin1 gun3 zi3 zhou2 cheng2 | Pendelrollenlager |
螺旋型滚轮滚针轴承 |
luo2 xuan2 xing2 gun3 lun2 gun3 zhen1 zhou2 cheng2 | Kurvenrolle |
直接连接的无轴单独电机传动 |
zhi2 jie1 lian2 jie1 de5 wu2 zhou2 dan1 du2 dian4 ji1 chuan2 dong4 | Einzelmotorenantrieb direktgekoppelt wellenlos |
楹
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
楹联 |
ying2 lian2 | couplet (hung on the columns of a hall) |
涛
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
松涛 |
song1 tao2 | Rauschen der Kiefern |
石涛 |
shi2 tao2 | Shi Tao |
浪涛 |
lang4 tao1 | Welle |
惊涛 |
jing1 tao1 | in Panik versetzen |
陆运涛 |
liu4 yun4 tao1 | Loke Wan Tho |
辕涛涂 |
yuan2 tao1 tu2 | Yuan Taotu |
胡锦涛 |
hu2 jin3 tao1 | Hu Jintao |
韬
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
王韬 |
wang2 tao1 | Wang Tao |
韬晦 |
tao1 hui4 | dunkel |
龙韬 |
long2 tao1 | military strategy and tactics, the imperial guard |
六韬 |
Liu4 tao1 | 武经七书[Wu3 jing1 Qi1 shu1], attributed to Jiang Ziya 姜子牙[Jiang1 Zi3 ya2] |
韬略 |
tao1 lu:e4 | 六韬[Liu4 tao1] and Three Strategies 三略[San1 lu:e4] |
秦韬玉 |
Qin2 Tao1 yu4 | 贫女[Pin2 nu:3] |
韬光养晦 |
tao1 guang1 yang3 hui4 | sein Licht unter den Scheffel stellen, seine Zeit abwarten |
六韬三略 |
Liu4 tao1 San1 lu:e4 | 六韬[Liu4 tao1] and "Three Strategies of Huang Shigong" 三略[San1 lu:e4], two of the Seven Military Classics of ancient China 武經七書|武经七书[Wu3 jing1 Qi1 shu1], attributed to Jiang Ziya 姜子牙[Jiang1 Zi3 ya2] |
阐
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
阐述 |
chan3 shu4 | darlegen |
阐释 |
chan3 shi4 | darlegen, erklären |
推阐 |
tui1 chan3 | to elucidate, to study and expound |
阐扬 |
chan3 yang2 | to expound, to propagate |
阐明 |
chan3 ming2 | to elucidate, to explain clearly, to expound |
阐发 |
chan3 fa1 | to elucidate, to expound, to study and explain |
阐示 |
chan3 shi4 | to demonstrate |
可以阐述 |
ke3 yi3 chan3 shu4 | begründbar |
违背阐明义务 |
wei2 bei4 chan3 ming2 yi4 wu4 | Verletzung der Aufsichtspflicht, Aufsichtspflichtverletzung |
Sätze
[Bearbeiten]轴
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
地球每二十四小时就会绕轴自转一周。 |
Die Erde dreht sich in 24 Stunden einmal um ihre eigene Achse. (Mandarin, Tatoeba nickyeow sigfrido ) |
楹
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
涛
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
谁知道胡锦涛的生日？ |
Wer weiß, wann Hu Jintaos Geburtstag ist? (Mandarin, Tatoeba GlossaMatik Chris ) | |
普京对胡锦涛说：“咱们必须帮吉尔吉斯斯坦”……不过那只是在我梦里的情形。 |
„Wir müssen Kirgisistan helfen“, sagte Putin zu Hu Jintao — in meinem Traum. (Mandarin, Tatoeba FeuDRenais jerom ) |
韬
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
阐
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
我们必须阐明这个观点，在运动项目上，业余选手和专业选手的界限开始消失了。 |
The point we must clarify here is that the lines between amateur and professional in sport are beginning to disappear. (Mandarin, Tatoeba bigfatpanda papabear ) | |
他简单地阐述了他的理由。 |
Er legte kurz seine Gründe dar. (Mandarin, Tatoeba fucongcong Zaghawa ) |
Lückentexte
[Bearbeiten]在人文经济学会成立典礼上的讲话
我在三十年前第一次见到茅老师，他就给我讲数理经济学，今天他给大家讲人文经济学。我不想太细评论他的观点，因为他的好多观点我都很赞同。有时候， 他的好多观点，包括在座听众不一定听得特别明白。但从我三十年的跟茅老师交往的经验来看，他的好多观点非常深刻，有些是自己悟出来的，不是 übernommen von 别人的东 西，这是非常了不起的一点。
我把茅老师讲人文经济学和发起人文经济学会理解为中国新的启蒙运动的开始。经济学是研究什么的？茅老师越来越走向人文经济学以后，我感到经济学是研 究人与人之间怎么更好地合作。当然这也不是什么新问题，人类有史以来都在探讨这个。从思想角度看，人类有两个500年对这个问题的贡献最大，当然了，这远 远超出了我们经济学范畴。第一个500年就是公元前500年开始的所谓轴心时代，从孔子到 Jesus，那个时代无论东方还是西方都出现了伟大的思想家。另一个 500年是从14世纪的文艺复兴到18世纪的启蒙运动。
第一个500年，先知研究人怎么更好合作、怎么幸福，更多强调心，强调怎么改造人的心。第二个500年换了一个角度，强调人的行为，这是一个革命性 的变化。第一个500年无论东方还是西方都出现了伟大的人物，但是很遗憾，第二个500年东方没有贡献，或者有，但是跟西方的套路不一样，我们没有走向理 性、自由、民主这样的层面。
我 们看一下，在100多年前中国就开始启蒙，非常遗憾，100年前特别是20世纪20年代以后启蒙就中断了。我感觉对于西方启蒙时代的一些思想，今天中国人 的了解比100年前的中国人少得多，包括政治家也一样，好比慈禧太后对宪政的理解就比现在很多人深刻。她说为什么要搞预备立宪？她说这是普世价值，如果中 国不搞预备立宪，全世界人不把我们当正常的国家看。
我希望人文经济学会的成立是中国新的启蒙运动的开始。其实我们在三十年前就开启过一次，但是也就几年时间就被中断了，从此以后没有了。今年领导换届，预示中国有新的启蒙时代。
我觉得人类进步就是少数、可以数得出来的几十个思想家创造的。在过去200多年，对人类进步最大的是关于市场的理念，它的力量推动社会进步。亚当· 斯密不是经济学家，它是伦理哲学家。过去认为一个人干事为了自己肯定是坏事，亚当·斯密第一个系统证明一个人追求自身目的可以为社会带来价值，这就是我们 讲的“看不见的手”的价值。
这里我要特别强调一下，亚当·斯密1759年出版《道德情操论》，被一些人认为和亚当·斯密1776年出版的《国富论》不一样，甚至相反的。我们要 真正理解道德情操是什么东西，才能更好地理解为什么亚当-斯密如此强调市场经济，市场经济怎么使一个人的利己之心变成利人之行，然后导致人类的合作，给我 们人类带来共同的进步。
亚当·斯密特别强调同情心，人无论多么自私，天性当中都有关心他人的一面，看到别人生活得快乐，自己也会感到愉悦。亚当·斯密还讲同情心是以自我中心为基础，以自我为中心不一定是自私的。亚当·斯密讲的例子就是，人最同情的是自己，其次同情和你生活在一块的兄弟姐妹、儿女父母，离你距离越远同情心越弱。
他特别举了一个例子：设想一下假如中华帝国数亿人被一场地震所吞没，远在欧洲的一个富人、一个企业家会有什么感觉？他可能感觉悲伤、Mitgefühl，他不能忍受数亿人突然间没了，但是做完这些事以后他该做生意还是做生意，晚上睡觉还是正常。但是同样一个人，如果想到明天早上手指头会被人 abgeschlagen，他可能一晚上都没法入睡。
所以亚当·斯密认为人类进步需要好多人协作，而一个人穷尽一生也交不了几个朋友，人类随时随地需要别人帮助，但是仅仅靠仁慈是根本不行的。所以他有名的一句话是说：“我们每天所需要的食物，不是出自于厨师、酿酒师或面包师的仁慈，而是出于他们的自利，我们不要讨论他们的人道，而是要讨论他们的自爱，不是对他们讲我们需要什么，而是要讲什么对他们好。”
我想这是人类最伟大的思想。200年之后证明这样的思想仍然是我们人类为了幸福、更好地合作必须坚守的思想。我们中国现在改革出现很多问题，某种程度上是因为我们没有理解什么是真正的市场。当然像亚当·斯密这么伟大的思想家，中国的古人2000多年前就有，像我的陕西老乡司马迁在《货殖列传》里面就讲到过。当然了，它不是严谨的科学论述，但他讲到了基本的自由竞争如何导致财富的增加。
茅老师刚才讲得非常透，我们经济学走到数理经济学的时候，把物质财富当成人类幸福的唯一度量，这个是错误的。人类有好多需要，包括自由的需要。自由是人类最基本的需要。任何政府处罚一个人的时候，就是 entziehen 他的自由，由此可见自由是多么宝贵。只有市场才能保护自由，当然也只有自由才能保证市场。其实自由和市场完全是一回事。也只有市场，能够我们让每个人独立，让我们有自尊，茅老师刚才讲的货币可以买到一切，包含着这样的意思。
经济学也受到好多人文学科的误解，所以今天这两个放在一块蛮有意思。因为人文学者大部分都会对经济学家不齿，经常会讽刺经济学家。我要特别谈到一点，理性人或者说自利人这个假设是多么的重要，有些人看到社会的道德堕落，就说你们经济学家作这样的假设，就让人自私，所以社会就变成了这样，这是完全错误的。经济学家的这个自私假设，是为了更好推进人类的合作。事实上证明也是这样。凡是按照亚当·斯密的思想搞市场经济的国家，人的合作精神就高，道德水准就高，凡是不按照亚当-斯密的理念、不搞市场经济国家，人的合作精神就比较差，道德水准就比较低。比如中国和美国，就再显然不过。
人类好多的灾难，为什么好人不干好事？我认为一个重要的原因，是我们把人假定得太好了，结果我们都变成坏人，反倒如果我们都把人假定为坏人的话也可能都变成好人。看看我们的皇帝，我们过去假定皇帝是圣人，全心全意为人民服务，如果早就假定皇帝是自私的，他有自己的利益，政府官员也是贪婪的，那么我们早就走进民主制度了，那我们就不至于经历这么多灾难，包括文革灾难、大跃进的灾难。我们搞市场经济，不可能有大跃进，不可能吃大 Topf 饭，也不可能有文革，所以市场本身就是一种人文。所以茅老师强调的这点我觉得非常重要。
我们经济学家需要认识到自己的局限，尤其是当我们按照数学方式处理问题的时候，什么重要、什么不重要不依赖于本身，而依赖于数学上怎么处理，凡是数学上不能处理的东西假定它不存在，这个是要命的。所以很多理论，包括一般均衡理论得到的结论是错误的，错就错在它的假设完全不现实；错就错在，本来是为了证明市场有效的经济学理论，结果却 beflecken 市场的名声。如今很多经济学家讲的“市场失败”其实不是市场失败，而是市场理论的失败，我们却认为是市场本身的失败。这是很可悲的事情。所以经济学家也要不断地反思。
最后我用简单的例子，告诉大家人文经济学应该考虑什么。有一个经济学家开车出去旅游的时候迷路了，然后他找到一个农场主，问农场主路怎么走？农场主很客气地告诉他路怎么走。经济学家为了显摆自己的知识，说我打一个 Wette，十秒钟内数你有多少羊。农场主说，不可能，如果数对了我送你一只羊。经济学家说你有783只羊，农场主很惊讶，只好说这么多羊你挑吧。经济学家挑了一只准备上车的时候，农场主说等一下，我也跟你打一下 Wette，我能猜出你是干什么的，如果猜着了我的东西你放回，经济学家说没有问题。农场主说，你是经济学家。经济学家说，你怎么知道我是经济学家？农场主说，你数是数对了，但是你抱走的是我家的狗不是羊。
Humanistic economics opens a new enlightenment
Speech pronounced at the inauguration ceremony of the Economics and Humanities Institute
I first met teacher Mao thirty years ago, when he taught me about mathematical economics; today, he will talk to everyone about humanistic economics. I do not want to comment on his views too finely, because I agree with a lot of his ideas. Sometimes, his ideas may be difficult to understand, including for the audience. But in my three decades of experience dealing with Professor Mao, I can say that a lot of his ideas are very deep, and some of them he came up with himself, he didn’t borrow them from others: that’s a really fantastic point.
I consider that Professor Mao’s speech about Humanistic economics and its launch of Humanistic economics marks the beginning of a new enlightenment for China. What does economics study? As Professor Mao’s teaching evolved more and more towards humanistic economics, I have come to feel that economics is the study of how to improve cooperation among people. Of course, this is not a new problem, and it’s been discussed throughout mankind’s history. From an ideological point of view, there have been two 500 year periods in the history of mankind that saw the most contributions to that question – which of course, goes far beyond the scope of economics. The first 500 year period is the one starting from about 500BC, the so-called ‘core age’ 轴心时代, where from Confucius to Jesus, East and West alike have seen great thinkers. The second period goes from the 1400 Renaissance to the 1800 Enlightenment.
In the first 500 year period, thinkers reflecting on questions of living together and happiness, but more particularly even about the heart and mind, how to transform people’s hearts and minds. In the second period, the angle changed, to put an emphasis on human behaviour, which was a revolutionary change. In the first period, both East and West gave rise to great figures, but unfortunately, the East did not contribute to the second period, or if we did, not in the same way the West did, we didn’t go towards the same level of rationality, freedom and democracy.
Let’s have a look: slightly over 100 years ago, China started its enlightenment – but I’m very sorry to say, 100 years ago, and especially during the 1920s, that enlightenment was interrupted. I feel that, when it comes to the ideas of the Western enlightenment, Chinese people today understand them less than Chinese people did 100 years ago, including politicians. Dowager Cixi’s understanding of constitutionalism was deeper than most people’s today. She said: why should we prepare a constitution? Because this is of universal value, and if China does not prepare a constitution, the whole world will look at us as an abnormal country.
I hope that the establishment of a Humanistic Economics Institute marks the beginning of a new enlightenment. In fact, we already opened one thirty years ago, but it closed after a few years, and we haven’t had one since. But the change of leadership this year indicates a new age of enlightenment for China.
I believe that human progress was enabled by a small number of great thinkers. In the past 200 years, what most contributed to human progress is the idea of the market and its capacity to promote social progress. Adam Smith was not an economist, he was an ethical philosopher. In the past, we used to think that if a person did something for themselves, it was bad, but Adam Smith was the first to prove systematically that an individual’s pursuit of their interest can bring value to the community, and this is what we talk about when we talk about ‘the invisible hand’.
I would like to stress something here: some people consider that the Adam Smith who published “The theory of moral sentiments” in 1759 is not the same as the Adam Smith who published “The Wealth of Nations” in 1776, that they’re even opposite. But only If we really understand what moral sentiments are can we correctly understand why Adam Smith put so much emphasis on the market economy, and how the market economy turns a person’s self-interest into a movement that benefits all, then leads to human cooperation, and leads to our common human progress.
Adam Smith put a particular emphasis on compassion: no matter how selfish people are, there is a compassionate aspect to their nature, and if they see other people happy, they themselves will feel pleasure. Adam Smith also stresses that compassion is based on self-centredness, but self-centredness is not necessarily selfishness. The example he takes is that people are most compassionate about themselves, then with the brothers, sisters and parents that share your life, and compassion for people further from you is weaker.
He proposes one example in particular: imagine if the hundreds of millions of people of the Chinese empire were swallowed in an earthquake, how would a rich European man, a European entrepreneur, feel about it? He may feel sadness and compassion, he couldn’t bear the thought of hundreds of millions of people suddenly disappearing, but once the feeling passed, he would go on with his business, and still sleep at night. But the same man, if he believed that his fingers would be chopped off the following day, he may spend the full night unable to sleep.
And so Adam Smith believed that human progress requires a lot of collaboration, 而一个人穷尽一生也交不了几个朋友，mankind is always in need of kindness, but relying on mercy alone is not enough. And so he says in a famous sentence: ‘The food we need every day does not come from the cook, the baker, or the brewer’s kindness, but from their own self-interest. We don’t need to talk about their humanity, but their own self-love, and not from talking to them about what we need, but what is good for them.’
I believe this is the greatest thought of humanity. 200 hundred years later, it has been proven that we must still stick to this kind of thinking for happiness and better cooperation. The reforms have brought forth a lot of problems to us in China, and to some extent because we do not understand what the real market is. Of course, China had a thinker as great at Adam Smith 2000 years ago, and my fellow countryman Sima Qian talked about these things in the ‘Merchant’s biography’. Of course, this did not take the form of rigorous scientific discourse, but he talked about how basic free competition brought increased wealth.
Professor Mao has just spoken very thoroughly, when we economists shifted to mathematical economics, and took material wealth as the sole measure of human happiness, that was a mistake. Humanity has many needs, including the need for freedom. Freedom is the most basic human need. When any government punishes someone, it is by depriving them of their freedom, which goes to show how precious freedom is. Only the market can protect freedom and, of course, only freedom can protect the market. In fact, freedom and the market are exactly the same thing. And only the market can give everyone independence, and give us self-esteem: what professor Mao just said about how money can buy everything includes also this meaning.
Economics has also been very misunderstood from the Humanities, and so it is very interesting that the two should come together today. Because most of the humanities scholars show contempt towards economists, and treat them with irony. I would particularly like to talk shortly about one point, how important is the assumption that people are rational or selfsih, some people, when seeing moral depravity, say ‘you economists make this assumption, and this makes people selfish, and so society has turned as it has, and this is totally wrong’. But the reason economists assume selfishness is in order to better promote cooperation. And in fact, it has been proven to work. All countries which have developed a market economy in accordance with the ideas of Adam Smith show a high level of cooperation between people and high moral standards, whereas all countries which did not follow Adam Smith and did not develop a market economy show a relatively low spirit of cooperation and a relatively low moral standard. This is evident by comparing China and America.
In the many disasters that humanity has known, why do good people not do good things? I think one important reason is that we’ve assumed too much good of people, and as a result we’ve all turned out to be bad guys, whereas if we’d assumed people to be bad guys, they might have turned out to be good. Look at our emperor, in the past, we assumed that the emperor was a saint, that he served the people wholeheartedly, while if we’d assumed early that the emperor was selfish, that he had his own interests, and that government officials are also greedy, then we would have gone into a democratic system early and we would not have experienced so many disasters, including the disasters of the cultural revolution and the great leap forward. If we’d developed a market economy, there would have been no great leap forward, there would have been no terrible mess, and there would have been no cultural revolution, so the market itself is humanistic in a way. And so I believe this point, stressed by professor Mao, is particularly important.
We economists must recognize our own limitations, especially when we deal with issues using mathematical methods, what is important, and what is not important does not depend on the thing itself, but on the way mathematics deal with the thing, and assuming that something doesn’t exist because it can’t be dealt with mathematically, that is terrible. Therefore, many theories, including conclusions reached by the general equilibrium theory, are wrong, wrong in their completely unrealistic assumptions; wrong in that they are economic theories which were supposed to demonstrate the effectiveness of the market, and all they did is tarnish its reputation. When many economists today speak about ‘market failure’, it is not actually market failure, but market theory failure, and yet we think it is a failure of the market. This is a very sad thing. So economists must constantly reflect on their own practice.
Finally, I will use a simple exemple to explain what humanistic economics should study. An economist, driving a car on a trip, got lost on the way. He found a farmer, and asked the farmer where to go. The farmer politely gave him directions. The economist, in order to show off his knowledge, said: ‘I bet I can count how many sheep you have in ten seconds.’ The farmer said: that’s not possible, if you guess the right number, I’ll give you a sheep. The economist said: ‘you’ve got 783 sheep’. The farmer was very surprised, ‘so many sheep, and you picked the right number’. As the economist was ready to go on his way, the farmer said: ‘wait a minute, I also want to make a bet: if I can guess what you work as, you’ll give me back what you took from me’. The economist said ‘no problem’. The farmer said, you’re an economist. The economist said, how do you know I am an economist? The farmer said, the figures are right, but you took my dog, not a sheep.
一个人没有快乐的童年，固然令人 Qualen erleiden；但整个民族都缺少或者说没有童年，岂止是令人痛心疾首。Qual 归 Qual，痛心归痛心，但我们不能自 den Hals abwischen um es 了事，得面对现实，像我们这个民族，在她该具有童趣时，就是一个缺少童趣的民族。我研读作为中国文化平台的先秦诸子，发现他们之间的不同之处，固然不少。但在面对现实社会的棘手问题难以处理时，所采取的规避态度却是惊人的一致：即回到 entfernte und 不可知的至德之世，这已经成为他们思考和观察问题的一个路径依赖。换言之，他们的视野里没有未来，一个民族的思想精英或者说是思想库里，对未来 fehlen 理性预期及合理前瞻，自然更没有大胆的想象，这是一个我们必须穷根究底的大事件。
我不认为马恩的论述都对，但至少在我看来，马、恩论及古希腊艺术时所说的，希腊先民们是健康且会游戏的儿童，这个比喻使我至今记忆犹深。面对这个比喻，再看看我自己就生于一个没有童年的民族，内心的 Trauer 及伤感真是不可名状。为什么会如此呢？那就是我们生存境况的不易，并随之而在精神领域内伴生的活命哲学。“生命”是重要的，自然“活命”不会不重要。但问题在于，我们把如何忍辱偷生、krabbelnde Ameise 行当成了生活的全部，成了生活的重要准则。既然如此，为了活命，便会不 bedauern 一切代价，也就会达成“对不 bedauern 一切手段，达到最高目的”这样所谓的高尚伦理的绝对信服。于是勾践之术、长短经、阴谋韬略便十分发达，甚至形成了像鬼谷子那样专门以教谋略之术的老师，于是苏秦、张仪学而成战国末期“合纵连横”唱双簧戏的风云人物。从远古的生存讲究孔武有力的尚武时代，到讲究不择手段进行智取的尚智时代，我们实在行进非常快，大有水到渠成之感。
在先秦诸子中，像庄子这样伟大的人物，热爱自由的战士，他谈到一个的人精神境界时主张 frei und ungehindert，谈到齐物时，以“丧我”始，而以“物化”终，在这整个儿无我的状态中，无不遭遇着读者对其偷生自保的误读。在他看似狂傲的言行中，实在包含着对生存的绝大忧患，以及一个人生存自保之不易，并且为此不得不付出的 hohe 成本。这一点在他有着某种精神对应的老师老子身上显得特别明显，并对后世的谋略家和无耻政客产生了极为深远的影响。用通俗有趣的方式将中国文化传播到西方世界去的林堂先生在研究《老子》后曾说：“据我的估价，这一本著作是全世界文坛上最 brilliant 的自保的阴谋哲学。它不啻教人以放任自然，消极抵抗。……尽我所知，老子是以 verwirrt 藏拙韬晦为人生战争的利器的唯一学理，而此学理的本身，实为人类最高智慧之珍果。”(《老子的智慧》)除了不认为“它是人类最高智慧之珍果”外，我认为林语堂先生的阐述符合我对老子的认识。当然更确切地说来，我们民族的成熟，更多的是在道德尤其是伪道德泛滥的领域，以及人际关系及名利场争斗的过于早熟，对于制度的创新包括对人的至高无上的尊重上却是至今语焉不详，在这一点上我们又是 vollständig 的处于鸿蒙无知的状态。
在我们这个注重谋略的国度，一个民族没有童年，自然对儿童的要求也特别不一样。我们对儿童的赞赏不是要他拥有真正的童心童趣，而是要他少年老成，做一些与他身份年龄极不相称的老成之事，才能大人和社会的欣赏，而对中那些遇事说话直爽之人用“童言无忌”来进行批评，由此可观我们对童言的忌讳。看一看我们对甘罗十二为臣相的推许，看一看我们对孔融李贺早慧的赞美，你就知道我们对一个人尽快成熟热切 Hoffnung und Erwartungen 到了一种走火入魔的程度，你也就不难理解，我们许多人为什么还在青壮年时期就透出一股无可奈何的未老先衰之气，而这样的人在生活中却是如此之多，简直可以 ersticken 不少人的青春豪气。
全文/full text: http://ranyunfei.blog.21ccom.net/?p=69
A nation without Childhood
A person without a happy childhood can certainly cause them distress. However, the fact that the entire nation lacks a childhood is more than disheartening. Distress breeds distress, grievance breeds grievance, but we can’t break away from this. One must face the reality that in a nation like ours, although should have an interesting childhood, this is precisely what we lack. I have studied in-depth the Chinese cultural foundations of the various sages in the pre-Qin era (before 221 BC), and I found that the difference between them is indeed significant. However, when they faced the reality of the hard to solve thorny issues that existed in society, adopting an attitude that evaded them had one astonishing consistency: even if they returned to the distant and agnostic world of splendid virtue, this became the path which they relied on to ponder over and observe these problems. Put another way, their was no future in their vision. If the essence of a nation’s ideology or collective thought lacks reasonable expectations and rational foresight, it will furthermore naturally have no bold imagination. This is something significant which we must must get to the bottom of.
I don’t consider the expositions of Marx and Engels to be without fault. However, what they said about the art of ancient Greece, and that it’s citizens are healthy children that know how to play, I still remember well to this day. Faced with this analogy, looking at my own situation of being born in a nation without childhood fills my heart with an ineffable sorrow. Why is it like this? It’s due to us living under difficult circumstances that a philosophy of survival is brought about in the spiritual realm. If “life” is important, then naturally “survival” is not without significance. The problem is that we take how to bear humiliation to survive and our measly professions to be the main principals of life. Due to this, for the purpose of survival, no cost is spared, which results in the so called noble absolute conviction of “achieving an ultimate goal by any means”. Consequently, the techniques of Gou Jian and the military strategies in the Chang Duan Jing have been fully developed, even to the point of resembling the professional stratagem teacher Gui Guzi (which after studying him, Su Qin and Zhang Yi collaborated and became the men of the moment with their “opposing strategies” at the end of the Warring States period). From the focus on Herculean warriors of ancient times, to the focus on cunning intellectuals, we have certainly advanced quickly, as if it were all a matter of course.
Amongst the pre-Qin philosophers, the great Zhuangzi, a warrior who loved freedom, talked about how a person’s spirit should be free and unfettered. He talked about how positive and negative are part of the same process, such the materialisation of things from seemingly nothing. This complete non-self state has been misinterpreted by it’s readers who think it advocates maintaining a life without purpose. His seemingly arrogant words and deeds imply that survival is a great struggle, and to defend one’s existence is not easy. For these reasons, one can’t avoid bearing a high cost. This one point very clearly corresponds to his teacher Laozi, who had a similar philosophy. It has also profoundly influenced the strategists and shameless politicians of recent generations. Mr Lin Yutang, who spreads Chinese culture to the west in a colloquial yet interesting way has previously said after his research on “Laozi”: “In my evaluation, this literary work is the most brilliant scheming philosophy of self-preservation in global literary circles. It is tantamount to teaching people to indulge nature, and not to resist it. …… To the best of my knowledge, Laozi has the only theory that is a sharp weapon in life’s conflict of avoiding humiliation. In addition, it is in itself truly the most precious fruit of mankind’s wisdom.” Putting aside that I don’t consider “Laozi’s wisdom” to be “the most precious fruit of mankind’s wisdom”, I do consider that Mr Lin Yutang’s standpoint is in accordance with my understanding of Laozi. Of course, more precisely, the maturity of our nation lies in morality, especially in the pseudo-moral, as well as precocious human relations and the struggle for fame and fortune. Innovations in the system that include an unsurpassed respect for people have so far been evasive. On this one point we are truly in a hazy state of ignorance.
Nature has a very different requirement of our children in this country of ours that is without childhood and focuses on planning. In our admiration of children we don’t want them to have a true childlike innocence or playful element, but rather we want them to mature early and do sophisticated things, which are at extreme odds with their age and status, before they can be appreciated by people and society. As for those that seize every opportunity to speak frankly, stating “children’s words carry no harm” as a form of criticism, we can observe our taboo of the words of children. Looking at our acclaim of Gan Luo becoming a guest of the emperor at the age of twelve, our praise of childhood prodigies Kong Rong and Li He, one will realise that our fervent hope and expectation of a person to mature as quickly as possible has reached the point of derangement. It’s also not hard to comprehend that many of us, while still in the prime time of our lives, exhibit a helpless, prematurely aged spirit, and that in addition, this kind of person can stifle the youthful spirit of many others.
Entire text/full text: http://ranyunfei.blog.21ccom.net/?p=69
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[Bearbeiten]【2013年7月24日讯】
美国武装部队参谋长联席会议主席邓普西将军提出在叙利亚境内动用美国武力的一系列潜在选择方案，同时指出直接参与叙利亚危机的费用和潜在后果。邓普西将军在星期一提交国会的一封信中详细阐述了5种选择方案，从训练反对派武装，直到摧毁叙利亚的化学武器库。邓普西说，这种干预很可能对叙利亚反对派有所帮助，同时对阿萨德政府施压更大压力。 但邓普西指出，负面效果可能包括使极端分子变得强大以及导致美国试图加以控制的化学武器扩散。
美国一直没有展示直接在叙利亚动用武力的计划，迄今只局限于提供人道救援和非杀伤性援助以及为反政府武装提供武器。
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【2006年3月21日讯】
应中国国家主席胡锦涛邀请，俄罗斯联邦总统弗拉基米尔·弗拉基米罗维奇·普京21日上午抵达北京，开始对中国进行为期两天的国事访问。
普京访问中国期间双方将签署重要文件涉及两国合作的关键性和有发展前景的领域,还会将参加中国俄罗斯年开幕式。
普京于2000年3月26日当选俄罗斯联邦总统，2004年3月14日再次当选。他曾于2000年7月、2002年12月和2004年10月以总统身份访华。
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【2006年8月28日讯】
中国十届全国人大常委会8月27日下午在北京正式通过《中华人民共和国各级人民代表大会常务委员会监督法》（《监督法》），在国家主席胡锦涛签署颁布后，将于2007年1月1日起实施。该法将正式确立全国各级人大常委会对同级及下级政府、法院和检察院的监督权力。中国政府称该法将继续深化民主与政治体制的改革。
《监督法》自1987年首次被提出以来，历经了近20年的起草修改，4,000多名全国人大代表的联署提案，于2002年8月才最终成案，提交九届人大常委会会议审议，直至昨日才最终获得通过。该法继已经通过的《立法法》后，明确了全国最主要的民选机关人民代表大会继立法权后又一重大宪法权责。
中国国家主席胡锦涛在当天与党外人士的座谈会上，强调该法的出台将“推进社会主义民主政治的制度化、规范化、程序化”。全国人大常委会委员长吴邦国昨日也强调，中国的国家行政机关、审判机关、检察机关都由人大产生，对人大负责，受人大监督，并接受中国共产党的领导，这与西方资本主义国家三权鼎立的政体有本质区别，中国应“走中国特色政治发展道路，发展社会主义民主政治”。
这也是中国近期继明确官员任期制之后的又一项重要的政治改革举措。
在同时通过《企业破产法》和修订后的《合伙企业法》之后，第十届全国人大常委会二十三次会议昨天下午闭幕。
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中共广东省第十一届委员会第一次全体会议选举产生了新一届省委常委。此次选举采取了差额选举办法，中央批复了14名省委常委候选人，最后正式选举13人。
此事引起媒体关注，这是党内民主迈出的一步。这一措施体现了广东积极推动改革的决心。
差额选举省委常委，广东并非首创。去年11月，江苏省就差额选举产生了13名省委常委。而据媒体报道，山西、湖南、贵州、青海、山东等省份也都曾经差额选举出了省委常委。但在此轮陆续拉开的各地换届选举中，新一届广东省委常委的差额选举之所以成为亮点，是因为差额选举有朝着制度化、常态化方向发展推进的期许。
增进民主是大势所趋。
2004年9月9日，中共十六届四中全会审议通过《中共中央关于加强党的执政能力建设的决定》，提出要把我们党建设成为科学执政、民主执政、依法执政的执政党。
2007年10月，中共十七大提出，坚定不移发展社会主义民主政治，明确政治体制改革作为我国全面改革的重要组成部分，必须随着经济社会发展而不断深化，与人民政治参与积极性不断提高相适应。
随着改革开放，人民生活水平的不断提高，人民有序政治参与的热情也不断高涨，特别是在广东这样的市场经济发达和公民传统深厚的地方，人们有更大的动力和更强有力的要求去参与社会公共事务、影响政府公共政策和倡导制度的变革。
差额选举的优点在于：在候选人之间形成了相应的竞争，为选民行使选举权提供了选择的余地，有助于选民了解候选人，有助于从制度上切实提高选举的民主化程度，也有利于人才的选拔，使优秀人才得以脱颖而出。这是党内民主的重要环节，有章可循。
1994年元月印发的《中国共产党地方组织选举工作条例》第四条已经明确规定：“党的地方各级代表大会代表，委员会委员、候补委员、常务委员会委员，纪律检查委员会委员、常务委员会委员实行差额选举。”第二款还规定：“党的地方各级委员会和纪律检查委员会书记、副书记实行等额选举。”这是一个具有约束力的党内规章。
党史专家指出，在党内提倡差额选举，是对选举人投票权的尊重；对于被选举人来说，有竞争压力才能有动力更好地工作。这一点是至关重要的，由此，候选人的心态会有较大改变，他们将会意识到，自己的权力终究还是选举人授予的，因此，他们将会对选举人负责，在未来行使权力的过程中，尊重选举人的意愿，服务于选举人。也即，把对上负责，转变为对上下负责。正如中共中央总书记胡锦涛要求的：权为民所用，情为民所系，利为民所谋。
Party Democracy Moving Forward
The most outstanding characteristic of Party democracy and the one which reflects its essential character is the sharing by Party members in the Party’s power and the participation by Party members in the Party’s affairs. The further improvement and expansion of competitive elections is an important step in the active promotion and improvement of Party democracy.
The elections at the First Plenary meeting of the 11th Session of the Guangdong Provincial CPC Committee have produced a standing-committee for the new Session. These elections utilised the competitive election method; the Party Central Committee approved 14 Provincial Committee standing-committee candidates, and eventually 13 people were formally elected.
This attracted media attention; it is a step forward in Party democracy. The measure reflects Guangdong’s determination to actively push forward reform.
In the competitive election of Provincial Committee standing committees Guangdong is not the first. In November last year, Jiangsu Province produced a thirteen-member Provincial Committee standing committee by competitive election. And according to media reports, the provinces of Shanxi, Hunan, Guizhou, Qinghai and Shandong have all elected Provincial Committee standing committees by competitive election in the past. However, in this round of successive Session-change elections, the reason the Guangdong Provincial Committee standing committee elections became a focus of attention is because competitive elections hold hope of progress towards systematisation and normalisation.
The strengthening of democracy has been the prevailing trend.
On 9 September, 2004, the 4th Plenary Session of the 16th CPC Central Committee considered and passed the “Decision of the Central Committee of the CPC on Strengthening the Building of the Party’s Ability to Rule”, which proposed the need to build our Party into a ruling party that rules scientifically, democratically and lawfully.
In October of 2007, the Communist Party’s 17th National People’s Congress proposed: Unswervingly developing socialist democratic politics and defining political institutional reforms as an important element of China’s overall reforms. They must be deepened continually as economic society develops and adapt to the continual rise in the people’s enthusiasm for political participation.
Along with Reform and Opening-up and the continual rise in the people’s standard of living, fervour towards the people’s orderly political participation has also run high. Particularly in a place like Guangdong, with an advanced market economy and solid civic traditions, people have had greater motivation and a stronger need to go and participate in society’s public affairs and to influence changes in government public policies and advocacy systems.
The advantages of competitive elections lie in the fact that competition develops between the candidates. Constituents are given room for choice in the exercise of their electoral rights and it helps them to understand the candidates. From a system point of view, it raises the degree of democratisation of elections in a practical way. It is also beneficial to the selection of talent, meaning that outstanding talent is able to come to the fore. This is an important link in Party democracy; there are rules and regulations to be followed.
The fourth regulation in the “CPC Local Organisations Election Work Regulations”, distributed in January 1994, has ruled clearly that “at every level of Party local organisation: NPC delegates; local Party committee members, alternate members, and standing committee members; and local Commission for Discipline Inspection members and standing committee members are to hold competitive elections.” Clause Two also rules that: “local Party committees and Commissions for Discipline Inspection at every level are to hold single-candidate elections for committee/commission secretary and deputy secretary.” This is a binding internal regulation of the Party.
Party history experts have pointed out that advocating competitive elections within the Party is a form of respect towards the electors’ right to vote; as far as the person who is elected is concerned, only where there is competitive pressure will they be motivated to work better. This is an extremely important point; as a consequence, there will be quite a large change in the candidates’ psychology; they will realise that, in the end, their authority has been conferred by the electors; therefore they will be accountable to the electors and, in the course of exercising power in the future, will respect the electors’ wishes and serve the electors. That is to say, accountability to above will be changed into accountability to above and below. Just as Communist Party Central Committee General Secretary, Hu Jintao, requested: Use power for the people, have feelings for the people, do good for the people.
...
夏后氏之鼓，足。殷，楹鼓；周，县鼓。垂之和钟，叔之离磬，女娲之笙簧。
Übersetzung James Legge
They had the drum of Xia supported on four legs; that of Yin supported on a single pillar; the drums of Zhou, pendent from a stand; the peal of bells of Sui; the differently toned qing (sonorous stones) of Shu; and the organ of nu-wa, with its tongues.
已拜，受矢，进即两楹间，退反位，揖宾就筵。司射进度壶，间以二矢半，反位，设中，东面，执八算兴。请宾曰：“顺投为入。比投不释，胜饮不胜者，正爵既行，请为胜者立马，一马从二马，三马既立，请庆多马。”请主人亦如之。命弦者曰：“请奏《狸首》，间若一。”大师曰：“诺。”
Übersetzung James Legge
(The host) having bowed, and received the arrows (for himself), advances to the space between the two pillars. He then retires, and returns to his station, motioning also to the guest to go to his mat (for pitching from). The superintendent of the archery comes forward, and measures the distance of the pot (from the mats), which should be a space of the length of two and a half arrows. He then returns to his station, sets forth the stand for the tallies, and with his face to the east, takes eight counters and stands up. He asks the guest to pitch, saying, 'When the arrow goes straight in, it is reckoned an entry. If you throw a second (without waiting for your opponent to pitch), it is not reckoned.' The victor gives the vanquished a cup to drink; and when the cups of decision have been dispatched, the superintendent begs to set up what he calls 'a horse' for the victor. If he set up one horse, then a second, and finally a third, he begs to congratulate the thrower on the number of his horses. He asks the host to pitch in the same way, and with the same words. He orders the cithern-players to strike up 'The Fox's Head,' with the same interval between (each repetition of the tune), and the director of the music answers, 'Yes.'
礼记-投壶
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Richard Wilhelm
[Bearbeiten]Sich verneigend nahm der Gast die Pfeile (und auch der Hausherr nahm welche). Darauf trat der Wirt zwischen die[303] beiden Säulen (wo gespielt wurde). Dann zog er sich an seinen Platz zurück und lud mit einer Verbeugung den Gast ein, auf die Matte zu treten.
Der Schießmeister schritt dann die Entfernung des Kruges ab, dann kehrte er zu seinem Platze zurück und stellte das Gefäß zum Abrechnen auf und nahm acht Marken2. Darauf bat er den Gast und sprach: »Darf ich die Regeln des Pfeilwerfens bekanntmachen. Jeder richtig geworfene Pfeil zählt als getroffen. Für falsch geworfene Pfeile3 wird keine Marke aufgenommen. Der Siegende darf den Besiegten trinken lassen.« Während der Becher hergerichtet wurde, bat er, für den Sieger ein Pferd4 aufzustellen; wer drei Pferde stehen hatte, den beglückwünschte er zu seinen vielen Pferden und bat den Wirt, ebenso zu tun.
Darauf befahl er den Saitenspielern und sprach: »Bitte das Lied vom Fuchskopf zu spielen und die Abschnitte (zwischen den fünf Versen) wie einen (zu spielen).« Der Musikmeister sprach: »Ja«.
James Legge
[Bearbeiten](The host) having bowed, and received the arrows (for himself), advances to the space between the two pillars. He then retires, and returns to his station, motioning also to the guest to go to his mat (for pitching from). The superintendent of the archery comes forward, and measures the distance of the pot (from the mats), which should be a space of the length of two and a half arrows. He then returns to his station, sets forth the stand for the tallies, and with his face to the east, takes eight counters and stands up. He asks the guest to pitch, saying, 'When the arrow goes straight in, it is reckoned an entry. If you throw a second (without waiting for your opponent to pitch), it is not reckoned.' The victor gives the vanquished a cup to drink; and when the cups of decision have been dispatched, the superintendent begs to set up what he calls 'a horse' for the victor. If he set up one horse, then a second, and finally a third, he begs to congratulate the thrower on the number of his horses. He asks the host to pitch in the same way, and with the same words. He orders the cithern-players to strike up 'The Fox's Head,' with the same interval between (each repetition of the tune), and the director of the music answers, 'Yes.'
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden
Lektion 800
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
莪 |
e2 | Incarvillea sinensis, Alternative zu 菌 (jùn, "Pilz") | wiktionary Etymologie: |
弧 |
hu2 | Bügel, Bogen, Kreisbogen | wiktionary Etymologie: |
铲 |
chan3 | Schippe, Spaten, Schaufel | wiktionary Etymologie: |
镰 |
lian2 | Sichel, Sense | wiktionary Etymologie: |
遷 |
qian1 | (traditionelle Schreibweise von 迁), austauschen, tauschen, erregen, verschieben, umziehen, wandeln, verändern | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]莪
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
雪兰莪 |
xue3 lan2 e2 | Selangor (Bundesstaat von Malaysia) |
弧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
弧面 |
hu2 mian4 | Halbschale |
齿弧 |
chi3 hu2 | Zahnbogen |
弧线 |
hu2 xian4 | Bogen |
括弧 |
kuo4 hu2 | Klammer <Druckw, Math> |
光弧 |
guang1 hu2 | Lichtbogen |
弧光 |
hu2 guang1 | Bogenlicht |
弧度 |
hu2 du4 | Bogengrad, Bogenmaß, Radiant |
弧形 |
hu2 xing2 | Bogen |
圆弧 |
yuan2 hu2 | Kreisbogen |
弧形板 |
hu2 xing2 ban3 | Halbschale |
灭弧室 |
mie4 hu2 shi4 | Funkenkammer |
滅弧室 |
mie4 hu2 shi4 | (traditionelle Schreibweise von 灭弧室), Funkenkammer |
消弧器 |
xiao1 hu2 qi4 | Funkenkammer |
灭弧时间 |
mie4 hu2 shi2 jian1 | Löschzeit |
滅弧時間 |
mie4 hu2 shi2 jian1 | (traditionelle Schreibweise von 灭弧时间), Löschzeit |
拉弧时间 |
la1 hu2 shi2 jian1 | Lichtbogenzeit |
拉弧時間 |
la1 hu2 shi2 jian1 | (traditionelle Schreibweise von 拉弧时间), Lichtbogenzeit |
弧形夹子 |
hu2 xing2 jia1 zi3 | geschweifte Klammern |
弧形夾子 |
hu2 xing2 jia1 zi3 | (traditionelle Schreibweise von 弧形夹子), geschweifte Klammern |
连字弧线 |
lian2 zi4 hu2 xian4 | Ligatur |
圆梳针排包围弧角度 |
yuan2 shu1 zhen1 pai2 bao1 wei2 hu2 jiao3 du4 | Kammwinkel |
铲
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
铲子 |
chan3 zi5 | Schaufel |
木铲 |
mu4 chan3 | Pfannenwander |
铲斗 |
chan3 dou4 | Schürfkübel, Scoop |
风铲 |
feng1 chan3 | Druckluftlöffelbagger |
墨铲 |
mo4 chan3 | Spachtel |
铲削 |
chan3 xue1 | (Gussfehler) ausschleifen |
电铲 |
dian4 chan3 | Bagger |
铲除 |
chan3 chu2 | beseitigen |
铁铲 |
tie3 chan3 | Haue, Schürstange |
清铲 |
qing1 chan3 | abgraten |
铲土机 |
chan3 tu3 ji1 | Schaufelbagger, Bagger |
轮斗铲 |
lun2 dou4 chan3 | Schaufelradbagger |
月牙铲 |
yue4 ya2 chan3 | Mönchsspaten, Mondzahnschaufel |
单斗电铲 |
dan1 dou4 dian4 chan3 | Löffelbagger |
镰
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
开镰 |
kai1 lian2 | Erntebeginn, mit der Ernte beginnen |
钩镰 |
gou1 lian2 | Hippe |
镰刀 |
lian2 dao1 | Sichel |
镰仓 |
Lian2 cang1 | 神奈川县[Shen2 nai4 chuan1 xian4], Japan |
挂镰 |
gua4 lian2 | to complete the year's harvest |
大镰刀 |
da4 lian2 dao1 | abmähen, Hippe, Sense |
镰刀状 |
lian2 dao1 zhuang4 | sichelförmig |
镰刀斧头 |
lian2 dao1 fu3 tou2 | the hammer and sickle (flag of USSR, symbolizing rural and proletarian labor) |
镰仓幕府 |
Lian2 cang1 mu4 fu3 | Kamakura bakufu 1192-1333, the first Japanese samurai shogunate |
达西安镰刀 |
da2 xi1 an1 lian2 dao1 | Falx (Hiebwaffe) |
遷
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
遷居 |
qian1 ju1 | (traditionelle Schreibweise von 迁居), erregen, verschieben, verändert, Abwanderung, Einwanderung, Immigration, Umzug, umziehen, verändern |
遷飛 |
qian1 fei1 | (traditionelle Schreibweise von 迁飞), Wanderung |
喬遷 |
qiao2 qian1 | (traditionelle Schreibweise von 乔迁), eine bessere Wohnung beziehen oder in höhere Stellung aufrücken |
遷就 |
qian1 jiu4 | (traditionelle Schreibweise von 迁就), anpassen an, einbringen, abtreten, entgegenkommen, entgegenkommend, nachgiebig |
遷都 |
qian1 du1 | (traditionelle Schreibweise von 迁都), die Hauptstadt verlegen |
升遷 |
sheng1 qian1 | (traditionelle Schreibweise von 升迁), begünstigen, voranbringen, Beförderung |
遷徙 |
qian1 xi3 | (traditionelle Schreibweise von 迁徙), fortziehen, übersiedeln, umsiedeln |
鼎遷 |
ding3 qian1 | (traditionelle Schreibweise von 鼎迁), die Reichsgewalt ging über an ... |
遷回 |
qian1 hui2 | (traditionelle Schreibweise von 迁回), zurückziehen |
宿遷 |
su4 qian1 | (traditionelle Schreibweise von 宿迁), Suqian |
遷入 |
qian1 ru4 | (traditionelle Schreibweise von 迁入), Immigration |
拆遷 |
chai1 qian1 | (traditionelle Schreibweise von 拆迁), Abriss |
遷怒 |
qian1 nu4 | (traditionelle Schreibweise von 迁怒), seine Wut an jmd. auslassen |
搬遷 |
ban1 qian1 | (traditionelle Schreibweise von 搬迁), umziehen, verschieben |
遷西 |
qian1 xi1 | (traditionelle Schreibweise von 迁西), Qianxi (Ort in Hebei) |
遷移 |
qian1 yi2 | (traditionelle Schreibweise von 迁移), Abwanderung, übersiedeln, umsiedeln, wegziehen, umziehen nach |
遷安 |
qian1 an1 | (traditionelle Schreibweise von 迁安), Qian'an (Ort in Hebei) |
遷出 |
qian1 chu1 | (traditionelle Schreibweise von 迁出), geräumt, räumen |
遷移群 |
qian1 yi2 qun2 | (traditionelle Schreibweise von 迁移群), Abwanderung |
宿遷市 |
su4 qian1 shi4 | (traditionelle Schreibweise von 宿迁市), Suqian |
遷西縣 |
qian1 xi1 xian4 | (traditionelle Schreibweise von 迁西县), Kreis Qianxi (Provinz Hebei, China) |
可遷入 |
ke3 qian1 ru4 | (traditionelle Schreibweise von 可迁入), beziehbar |
史景遷 |
shi3 jing3 qian1 | (traditionelle Schreibweise von 史景迁), Jonathan Spence |
司馬遷 |
si1 ma3 qian1 | (traditionelle Schreibweise von 司马迁), früher u.a. auch: Sse-ma Ts'ien, s. 太史公(tàishǐgōng), Sima Qian, s. 蠶史[ 蚕史](cánshǐ) |
安圖重遷 |
an1 tu2 zhong4 qian1 | (traditionelle Schreibweise von 安图重迁), heimatverbunden, festverwurzelt sein |
遷居移民 |
qian1 ju1 yi2 min2 | (traditionelle Schreibweise von 迁居移民), Einwanderung, Immigration |
遷出移民 |
qian1 chu1 yi2 min2 | (traditionelle Schreibweise von 迁出移民), Auswanderer |
人口遷移 |
ren2 kou3 qian1 yi2 | (traditionelle Schreibweise von 人口迁移), Bevölkerungswanderung, Migration |
見異思遷 |
jian4 yi4 si1 qian1 | (traditionelle Schreibweise von 见异思迁), inkonsequent, launisch, wankelmütig |
遷徙自由 |
qian1 xi3 zi4 you2 | (traditionelle Schreibweise von 迁徙自由), Freizügigkeit |
民族大遷徙 |
min2 zu2 da4 qian1 xi3 | (traditionelle Schreibweise von 民族大迁徙), Völkerwanderung |
人口遷出地區 |
ren2 kou3 qian1 chu1 di4 qu1 | (traditionelle Schreibweise von 人口迁出地区), Auswanderungsgebiet |
人口遷入地區 |
ren2 kou3 qian1 ru4 di4 qu1 | (traditionelle Schreibweise von 人口迁入地区), Einwanderungsgebiet |
Sätze
[Bearbeiten]莪
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
弧
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
铲
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
当迈克试图铲球的时候，他用手推了对方球员一把，结果得到了黄牌警告。 |
When Mike tried to tackle the other player, he pushed him and he was given a yellow card and a warning. (Mandarin, Tatoeba trieuho ) | |
锅铲在哪裡？ |
Wo ist der Pfannenwender? (Mandarin, Tatoeba xjjAstrus Yorwba ) | |
汤姆握紧了铲子。 |
Tom umklammerte den Spaten. (Mandarin, Tatoeba slo_oth Yorwba ) | |
把锅铲给我。 |
Gib mir den Pfannenwender! (Mandarin, Tatoeba xjjAstrus Yorwba ) |
镰
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
遷
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
越來越多的人遷往市區。 |
Immer mehr Menschen ziehen in die Großstädte. (Mandarin, Tatoeba verdastelo9604 Pfirsichbaeumchen ) | |
星期五是喬遷派對! |
Friday is housewarming party! (Mandarin, Tatoeba Martha qdii ) |
Lückentexte
[Bearbeiten]§23: Der anerkannte Meister unter den Historiker aber ist 司馬遷/司马迁/si1 ma3 qian1 Ssi-ma Tsien, 1. Jahrh. v. Chr., dessen gewaltige Reichsgeschichte 史記/史记/shi3 ji4 Ssi-ki, fast der ganzen späteren Geschichtsschreibung als Muster gedient hat.
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第五十課
[Bearbeiten]第五十课
dì wǔ shí kè
Fünfzigste Lektion
Es ist auch die 64. Lektion im 国文二百课 mit dem Thema 稻/Reis.
農家孟夏種稻.
农家孟夏种稻.
Nóng jiā mèng xià zhòng dào.
Der Bauer pflanzt im ersten Sommermonat Reis.
Variante:
農家初夏種稻
农家初夏种稻
Nóng jiā chū xià zhòng dào
Der Bauer pflanzt zu Sommerbeginn Reis.
季秋稻熟.
季秋稻熟.
Jì qiū dào shú.
Im letzten Herbstmonat ist der Reis reif.
Variante:
秋深始熟
秋深始熟
Qiū shēn shǐ shú
Im tiefen Herbst schließlich ist er reif.
Er schneidet ihn 以镰.
Yì yǐ lián.
Er schneidet ihn mit Sicheln.
束以绳.
Shù yǐ shéng.
(und) bindet ihn mit Stricken.
及登場.
及登场.
Jí dēng chǎng.
Schließlich bringt er ihn zum (Dresch)Platz.
打取其 Korn.
Dǎ qǔ qí suì.
Er schlägt ihn und erhält das Korn.
Korn 去外皮. 而成米. (Variante: 始成白米)
Suì qù wài pí. Ér chéng mǐ. (Variante: Shǐ chéng bái mǐ)
Er entfernt vom Korn die äußere Schicht und erhält (weißen) Reis. (Variante: Erst dann erhält er weißen Reis.)
或 dämpft man ihn 為飯.
或 dämpft man ihn 为饭.
Huò chuī wèi fàn.
Manchmal dämpft man ihn zu (gedämpften) Reis.
或煮为粥.
Huò zhǔ wéi zhōu.
Manchmal kocht man ihn zu Brei.
一飯一粥. 得之不易.
一饭一粥. 得之不易.
Yī fàn yī zhōu. Dé zhī bù yì.
Ob gedämpfter Reis oder Brei, es ist nicht einfach zu erhalten.
第一百二十七課
[Bearbeiten]第一百二十七课
dì yī bǎi èr shí qī kè
Hundertsiebenundzwanzigste Lektion
長城
长城
cháng chéng
Die Große Mauer
周自平王東遷
周自平王东迁
zhōu zì píng wáng dōng qiān
Die Zhou verlegten (ihre Hauptstadt) seit König Ping nach Osten.
王纲不掁
wáng gāng bù chéng
Das Königtum (Des Königs Leitfaden) war nicht (mehr) mächtig (erschütternd).
諸侯_爭
诸侯纷争
zhū hóu fēn zhēng
Die Fürsten waren gegenseitig im Streit.
五霸興於前
五霸兴于前
wǔ bà xìng yú qián
Die Fünf Hegemonen (der Frühlings- und Herbstperiode) stiegen zuerst auf.
七雄起於後
七雄起于后
qī xióng qǐ yú hòu
Die Sieben Großmächte stiegen danach auf,
至秦始皇滅六國
至秦始皇灭六国
zhì qín shǐ huáng miè liù guó
bis Qin Shihuang die übrigen sechs Länder auslöschte.
天下始歸一_
天下始归一统
tiān xià shǐ guī yī tǒng
Die Länder (unter dem Himmel) waren erstmalig zu einem Ganzen zurückgekehrt.
始皇北備匈奴
始皇北备匈奴
shǐ huáng běi bèi xiōng nú
Shihuang rüstete den Norden gegen die Xiongnu.
_長城
筑长城
zhù cháng chéng
Er baute die Große Mauer.
城五千餘里
城五千余里
chéng wǔ qiān yú lǐ
Die Mauer war mehr als 5000 Li lang.
高三丈
高三丈
gāo sān zhàng
Sie war drei Zhang (insgesamt 10m) hoch.
每隔三十六丈
每隔三十六丈
měi gé sān shí liù zhàng
Nach jedem Abschnitt von 36 Zhang (ca. 100m)
设堡障以為防守
设堡障以为防守
shè bǎo zhàng yǐ wéi fáng shǒu
errichtete er ein Erdwerk als Hindernis, um als Verteidungung und Schutz zu dienen.
規模雄壯
规模雄壮
guī mó xióng zhuàng
Das Ausmaß war majestätisch.
為世間一大工程
为世间一大工程
wèi shì jiān yī dà gōng chéng
Es ist eines der großen Ingenieursprojekte der Welt.
Texte
[Bearbeiten]孔子曰：“士，使之射，不能，则辞以疾。县弧之义也。”
Übersetzung James Legge
Confucius said, 'When an officer is required to shoot, if he be not able, he declines on the ground of being ill, with reference to the bow suspended at the left of the door (at his birth).'
故男子生，桑弧蓬矢六，以射天地四方。天地四方者，男子之所有事也。故必先有志于其所有事，然后敢用谷也。饭食之谓也。
Übersetzung James Legge
Hence, when a son is born, a bow of mulberry wood, and six arrows of the wild raspberry plant (are placed on the left of the door) for the purpose of shooting at heaven, earth, and the four cardinal points. Heaven, earth, and the four points denote the spheres wherein the business of a man lies. The young man must first give his mind to what is to be his business, and then he may venture to receive emolument, that is, the provision for his food.
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]Die folgenden Vokabeln ergänzen die bisherigen Lücken des Textes.
| 證 | zheng4 | traditionell von 证, Bestätigung, bestätigen, demonstrieren, prüfen, zertifizieren |
| 總 | zong3 | traditionell von 总, immer, sowieso, führend, leitend |
第十五課
第十五课
dì shí wǔ kè
Fünfzehnte Lektion
[
月亮初升
月亮初升
yuè liàng chū shēng
Der Mond steigt auf
]
閒立水邊
闲立水边
xián lì shuǐ biān
Müßig stehe ich am Wasserrand
[
心隨水動
心随水动
xīn suí shuǐ dòng
Mein Herz folgt dem Lauf des Wassers
]
遠望船來
远望船来
yuǎn wàng chuán lái
In der Ferne sehe ich ein Schiff kommen
[
人們在海邊
人们在海边
rén men zài hǎi biān
Menschen am Meeresrand
看到來船
看到来船
kàn dào lái chuán
betrachten die ankommenden Schiffe
]
(總是)先見船桅
(总是)先见船桅
(zǒng shì) xiān jiàn chuán wéi
(Es ist immer so, dass) ich zuerst den Schiffsmast sehe
後見船身
后见船身
hòu jiàn chuán shēn
danach sehe ich den Schiffsrumpf
[
其去時
其去时
qí qù shí
Ist die Zeit gekommen, dass sie wieder abfahren
船隻離港遠去時則相反
船只离港远去时则相反
chuán zhī lí gǎng yuǎn qù shí zé xiāng fǎn
Verlässt das Schiff den Hafen und fährt in die Ferne, dann ist es umgekehrt
船身先沒，
船身先没，
chuán shēn xiān méi
versinkt der Schiffsrumpf zuerst (hinter dem Horizont)
船桅後沒
船桅后没
chuán wéi hòu méi
der Schiffsmast versinkt danach
由此證明地球是有弧度的
由此证明地球是有弧度的
yóu cǐ zhèng míng dì qiú shì yǒu hú dù de
dadurch ist bewiesen, dass die Erde rund ist
]
礼记-投壶
[Bearbeiten]Text
[Bearbeiten]
Richard Wilhelm
[Bearbeiten]Nachdem die beiden Spieler links und rechts erklärt hatten, daß die Pfeile alle geworfen seien, bat (der Schießmeister) noch einmal (abwechselnd) zu werfen. Wenn ein Pfeil in den Krug geworfen war, so bückte sich der Schießmeister nieder und nahm eine Marke heraus. Die Partei des Gastes stand zur Rechten, die Partei des Wirts zur Linken.
Nach Beendigung des Werfens nahm der Schießmeister die übrigen Marken in die Hand und sprach: »Nachdem die Parteien rechts und links fertig geworfen haben, bitte ich zählen zu dürfen. Zwei Marken zählen ein Paar, ein Paar wird zusammen genommen, eine Marke zählt als Ungerade.«
Wenn eine Partei gesiegt hatte, so nannte der Schießmeister den Überschuß (an Marken, die sie aufzuweisen hatte) und verkündigte: »Die Partei A ist besser als die Partei B um soundso viele Paar.« Wenn es sich dazuhin um Ungerade handelte, so wurden auch die Ungeraden genannt. Wenn beide Parteien gleich waren, so sprach er: »Rechts und Links sind gleich.«
James Legge
[Bearbeiten]When the superintendent announces to them on the left and right that the arrows are all used up, he requests them to pitch again. When an arrow enters, he kneels, and puts down a counter. The partners of the guest are on the right, and those of the host on the left. When they have done pitching, he takes up the counters, and says, 'They have done pitching, both on the left and right; allow me to take the numbers.' He then takes the numbers two by two, and leaves the single counters. After this he takes the single counters, and gives the announcement, saying, "Such and such a side has the better by so many doubles, or naming the number of the singles.' If they are equal, he says, 'Left and right are equal.'
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden