Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 657
Zeichen
[Bearbeiten]Zeichen | Pinyin | Übersetzung | Lernhilfen |
---|---|---|---|
启 |
qi3 | anfangen, beginnen, anfangen, (er)öffnen, mitteilen, belehren, Zettel, kurzes Schreiben | wiktionary Etymologie: |
邑 |
yi4 | Stadt, Kreis, Landkreis | wiktionary Etymologie: |
扈 |
hu4 | Gefolgsmann, Gefolge, Schweif | wiktionary Etymologie: |
凧 |
zheng1 | (Vieh)Futter, Drachen | wiktionary Etymologie: |
佩 |
pei4 | am Gürtel Tragen, am Gürtel getragener Anhänger/Schmuck, bewundern, tragen | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]启
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
启用 |
qi3 yong4 | aktivieren, freigeben |
启示 |
qi3 shi4 | Bekanntmachung |
天启 |
tian1 qi3 | Apokalypse, apokalyptisch |
副启 |
fu4 qi3 | Notabene, post skriptum |
启航 |
qi3 hang2 | auslaufen |
启发 |
qi3 fa1 | Illumination, erleuchten, inspirieren, erschließen |
启蒙 |
qi3 meng1 | einführen, jdn. etwas beibringen, erleuchtet |
重启 |
chong2 qi3 | Neustart |
启印 |
qi3 yin4 | anfahren |
哀启 |
ai1 qi3 | Traueranzeige |
启事 |
qi3 shi4 | Mitteilung, Bekanntmachung, Mitteilung, Bekantmachung, Anzeige, Ankündigung |
启程 |
qi3 cheng2 | aufbrechen, abfahren |
启东 |
qi3 dong1 | Qidong (Stadt in Jiangsu) |
启齿 |
qi3 chi3 | beginnen etwas zu erzählen |
开启 |
kai1 qi3 | öffnen |
启动 |
qi3 dong4 | Anlauf, Start, anfangen, beginnen, anlaufen, starten, anfahren |
可启动 |
ke3 qi3 dong4 | automatisch ladend |
被启蒙 |
bei4 qi3 meng2 | aufgeklärt |
启发法 |
qi3 fa1 fa3 | Heuristik |
梁启超 |
liang2 qi3 chao1 | Liang Qichao |
被启发 |
bei4 qi3 fa1 | aufgeklärt |
启明星 |
qi2 ming2 xing1 | Venus (Morgenstern) |
徐光启 |
xu2 guang1 qi3 | Xu Guangqi |
开启式 |
kai1 qi3 shi4 | offene Bauart |
启东市 |
qi3 dong1 shi4 | Pizhou |
热启动 |
re4 qi3 dong4 | Warmstart |
胡启立 |
hu2 qi2 li4 | Hu Qili |
hu2 qi3 li4 | [Hu Qili] | |
启发式 |
qi3 fa1 shi4 | heuristisch |
有启发 |
you3 qi3 fa1 | bestrahlen |
冷启动 |
leng3 qi3 dong4 | Kaltstart |
启动子 |
qi3 dong4 zi5 | Beförderer, Katalysator, Promotor |
启示录 |
qi3 shi4 lu4 | Offenbarung des Johannes |
启示者 |
qi3 shi4 zhe3 | Offenbarer, Prophet |
手工启动 |
shou3 gong1 qi3 dong4 | manuell |
启发灵感 |
qi3 fa1 ling2 gan3 | erregen |
启蒙运动 |
qi3 meng2 yun4 dong4 | Aufklärungsbewegung |
启动选项 |
qi3 dong4 xuan3 xiang4 | Startoption |
启动基金 |
qi3 dong4 ji1 jin1 | Anschubfinanzierung |
启德机场 |
qi3 de2 ji1 chang3 | Flughafen Kai Tak |
启民可汗 |
qi3 min2 ke3 han4 | Qiren Khan |
寻人启事 |
xun2 ren2 qi3 shi4 | Plakat mit vermissten Personen |
更正启事 |
geng1 zheng4 qi3 shi4 | Gegendarstellung |
启动菜单 |
qi3 dong4 cai4 dan1 | Startmenu |
启动条件 |
qi3 dong4 tiao2 jian4 | Startbedingung |
启动投资 |
qi3 dong4 tou2 zi1 | Erstinvestition |
快速启动 |
kuai4 su4 qi3 dong4 | Quickstart |
重新启动 |
chong2 xin1 qi3 dong4 | Neustart |
未被启蒙 |
wei4 bei4 qi3 meng2 | ungelehrt |
启动程式 |
qi3 dong4 cheng2 shi4 | Bootvorgang |
启动延迟 |
qi3 dong4 yan2 chi2 | Auslöseverzögerung |
启动废纸 |
qi3 dong4 fei4 zhi3 | Anfahrmakulatur |
启蒙时代 |
qi3 meng2 shi2 dai4 | Zeitalter der Aufklärung |
冈田启介 |
gang1 tian2 qi3 jie4 | Keisuke Okada |
启动资本 |
qi3 dong4 zi1 ben3 | Startkapital |
有启发作用 |
you3 qi3 fa1 zuo4 yong4 | bestrahlen |
富有启发性 |
fu4 you3 qi3 fa1 xing4 | aufschlussreich |
启钥方式的 |
qi3 yao4 fang1 shi4 de5 | schlüsselfertig |
现代启示录 |
xian4 dai4 qi3 shi4 lu4 | Apocalypse Now |
自动启印程序 |
zi4 dong4 qi3 yin4 cheng2 xu4 | Anfahrsequenz |
启发式教育法 |
qi3 fa1 shi4 jiao4 yu4 fa3 | heuristisch |
得到新的启发 |
de2 dao4 xin1 de5 qi3 fa1 | neue Impulse erhalten |
开启隐秘之门 |
kai1 qi3 yin3 mi4 zhi1 men5 | Geheimnis lüften |
启用安全网络 |
qi3 yong4 an1 quan2 wang3 luo4 | Sicherheitsaktiviertes Netzwerk |
开启隐秘之们 |
kai1 qi3 yin3 mi4 zhi1 men5 | Geheimnis lüften |
重新启动计算机 |
zhong4 xin1 qi3 dong4 ji4 suan4 ji1 | Computer neu starten |
法国启蒙思想家 |
fa3 guo2 qi3 meng1 si1 xiang3 jia1 | französischer Aufklärer |
重新设定或重启 |
chong2 xin1 she4 ding4 huo4 zhong4 qi3 | Neuanfang |
关闭或重新启动计算机 |
guan1 bi4 huo4 zhong4 xin1 qi3 dong4 ji4 suan4 ji1 | Computer herunterfahren oder neu starten |
在安全模式下启动计算机 |
zai4 an1 quan2 mo2 shi4 xia4 qi3 dong4 ji4 suan4 ji1 | Computer im abgesicherten Modus starten |
邑
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
邑由 |
yi4 you2 | Yiyou |
上邑 |
shang4 yi4 | Schanghai |
鹿邑 |
lu4 yi4 | Luyi (Ort in Henan) |
临邑 |
lin2 yi4 | Linyi (Ort in Shandong) |
臨邑 |
lin2 yi4 | (traditionelle Schreibweise von 临邑), Linyi (Ort in Shandong) |
夏邑 |
xia4 yi4 | Xiayi (Ort in Henan) |
干邑 |
gan1 yi4 | Cognac |
乾邑 |
gan1 yi4 | (traditionelle Schreibweise von 干邑), Cognac |
旬邑 |
xun2 yi4 | Xunyi (Ort in Shaanxi) |
武邑 |
wu3 yi4 | Wuyi (Ort in Hebei) |
大邑 |
da4 yi4 | Dayi (Ort in Sichuan) |
高邑 |
gao1 yi4 | Gaoyi (Ort in Hebei) |
平邑 |
ping2 yi4 | Pingyi (Ort in Shandong) |
采邑 |
cai4 yi4 | Lehen, Lehnsland |
平邑县 |
ping2 yi4 xian4 | Pingyi |
平邑縣 |
ping2 yi4 xian4 | (traditionelle Schreibweise von 平邑县), Pingyi |
采邑制 |
cai3 yi4 zhi4 | Lehnswesen |
旬邑县 |
xun2 yi4 xian4 | Kreis Xunyi (Provinz Shaanxi, China) |
旬邑縣 |
xun2 yi4 xian4 | (traditionelle Schreibweise von 旬邑县), Kreis Xunyi (Provinz Shaanxi, China) |
夏邑县 |
xia4 yi4 xian4 | Xiayi |
夏邑縣 |
xia4 yi4 xian4 | (traditionelle Schreibweise von 夏邑县), Xiayi |
鹿邑县 |
lu4 yi4 xian4 | Luyi |
鹿邑縣 |
lu4 yi4 xian4 | (traditionelle Schreibweise von 鹿邑县), Luyi |
大邑县 |
da4 yi4 xian4 | Kreis Dayi (Provinz Sichuan, China) |
大邑縣 |
da4 yi4 xian4 | (traditionelle Schreibweise von 大邑县), Kreis Dayi (Provinz Sichuan, China) |
高邑县 |
gao1 yi4 xian4 | Kreis Gaoyi (Provinz Hebei, China) |
高邑縣 |
gao1 yi4 xian4 | (traditionelle Schreibweise von 高邑县), Kreis Gaoyi (Provinz Hebei, China) |
武邑县 |
wu3 yi4 xian4 | Kreis Wuyi (Provinz Hebei, China) |
武邑縣 |
wu3 yi4 xian4 | (traditionelle Schreibweise von 武邑县), Kreis Wuyi (Provinz Hebei, China) |
路美邑乡 |
lu4 mei3 yi4 xiang1 | Gemeinde Lumeiyi (Provinz Yunnan, China) |
路美邑鄉 |
lu4 mei3 yi4 xiang1 | (traditionelle Schreibweise von 路美邑乡), Gemeinde Lumeiyi (Provinz Yunnan, China) |
扈
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
扈从 |
hu4 zong4 | Gefolge |
扈從 |
hu4 zong4 | (traditionelle Schreibweise von 扈从), Gefolge |
佩
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
佩奇 |
pei4 qi2 | Pécs |
佩服 |
pei4 fu5 | bewundern |
佩兰 |
pei4 lan2 | Orchidee |
敬佩 |
jing4 pei4 | achten, bewundern |
佩戴 |
pei4 dai4 | etw. (am Körper) tragen |
佩莱 |
pei4 lai2 | Pellet |
佩剑 |
pei4 jian4 | Säbel |
佩带 |
pei4 dai4 | tragen, abnutzen |
佩帶 |
pei4 dai4 | (traditionelle Schreibweise von 佩带), tragen, abnutzen |
坦佩雷 |
tan3 pei4 lei2 | Tampere |
欧佩克 |
ou1 pei4 ke4 | OPEC |
歐佩克 |
ou1 pei4 ke4 | (traditionelle Schreibweise von 欧佩克), OPEC |
赞西佩 |
zan4 xi1 pei4 | Xanthippe |
高其佩 |
gao1 qi2 pei4 | Gao Qipei |
席佩尔 |
xi2 pei4 er3 | Hendrikje van Andel-Schipper |
席佩爾 |
xi2 pei4 er3 | (traditionelle Schreibweise von 席佩尔), Hendrikje van Andel-Schipper |
佩洛西 |
pei4 luo4 xi1 | Nancy Pelosi (Abgeordnete im US Kongress) |
高罗佩 |
gao1 luo2 pei4 | Robert van Gulik |
高羅佩 |
gao1 luo2 pei4 | (traditionelle Schreibweise von 高罗佩), Robert van Gulik |
佩鲁贾 |
pei4 lu3 jia3 | Perugia |
佩带者 |
pei4 dai4 zhe3 | Träger |
佩帶者 |
pei4 dai4 zhe3 | (traditionelle Schreibweise von 佩带者), Träger |
佩雷斯 |
pei4 lei2 si1 | Perez |
科佩尔 |
ke1 pei4 er3 | Koper (Stadt in Slovenien) |
科佩爾 |
ke1 pei4 er3 | (traditionelle Schreibweise von 科佩尔), Koper (Stadt in Slovenien) |
郑佩佩 |
zheng4 pei4 pei4 | Cheng Pei-pei |
佩绍托 |
pei4 shao4 tuo1 | Floriano Peixoto |
梁佩诗 |
liang2 pei4 shi1 | Katie Leung |
梁佩詩 |
liang2 pei4 shi1 | (traditionelle Schreibweise von 梁佩诗), Katie Leung |
洛佩斯 |
luo4 pei4 si1 | López |
卡佩王朝 |
ka3 pei4 wang2 chao2 | Kapetinger |
雨果卡佩 |
yu3 guo3 ka3 pei4 | Hugo Capet |
令人敬佩 |
ling4 ren2 jing4 pei4 | bewundernswert |
加里佩顿 |
jia1 li3 pei4 dun4 | Gary Payton |
加里佩頓 |
jia1 li3 pei4 dun4 | (traditionelle Schreibweise von 加里佩顿), Gary Payton |
佩尔方程 |
pei4 er3 fang1 cheng2 | Pellsche Gleichung |
佩爾方程 |
pei4 er3 fang1 cheng2 | (traditionelle Schreibweise von 佩尔方程), Pellsche Gleichung |
佩兰数列 |
pei4 lan2 shu3 lie4 | Perrin-Folge |
佩皮一世 |
pei4 pi2 yi1 shi4 | Pepi I. |
佩特森图 |
pei4 te4 sen1 tu2 | Petersen-Graph |
佩特森圖 |
pei4 te4 sen1 tu2 | (traditionelle Schreibweise von 佩特森图), Petersen-Graph |
布达佩斯 |
bu4 da2 pei4 si1 | Budapest |
拉里佩奇 |
la1 li3 pei4 qi2 | Larry Page |
佩什科比 |
pei4 shen2 ke1 bi3 | Peshkopi |
佩甚科比 |
pei4 shen2 ke1 bi3 | (traditionelle Schreibweise von 佩什科比), Peshkopi |
斯佩克特 |
si1 pei4 ke4 te4 | Spector |
威廉佩蒂 |
wei1 lian2 pei4 di4 | William Petty, 2. Earl of Shelburne |
克莱佩达 |
ke4 lai2 pei4 da2 | Klaipėda, Memel (Stadt in Litauen) |
佩皮二世 |
pei4 pi2 er4 shi4 | Pepi II. |
萨奇佩吉 |
sa4 qi2 pei4 ji2 | Satchel Paige |
值得敬佩 |
zhi2 de5 jing4 pei4 | verdienstvoll |
値得敬佩 |
zhi2 de5 jing4 pei4 | (traditionelle Schreibweise von 值得敬佩), verdienstvoll |
约亨派佩尔 |
yue1 heng1 pai4 pei4 er3 | Joachim Peiper |
約亨派佩爾 |
yue1 heng1 pai4 pei4 er3 | (traditionelle Schreibweise von 约亨派佩尔), Joachim Peiper |
兰佩杜萨岛 |
lan2 pei4 du4 sa4 dao3 | Lampedusa < Mittelmeerinsel > |
希蒙佩雷斯 |
xi1 meng2 pei4 lei2 si1 | Schimon Peres |
亨利佩勒姆 |
heng1 li4 pei4 lei1 mu3 | Henry Pelham |
洛佩德维加 |
luo4 pei4 de2 wei2 jia1 | Lope de Vega |
洛佩德維加 |
luo4 pei4 de2 wei2 jia1 | (traditionelle Schreibweise von 洛佩德维加), Lope de Vega |
亚当奥佩尔 |
ya4 dang1 ao4 pei4 er3 | Adam Opel |
亞當奧佩爾 |
ya4 dang1 ao4 pei4 er3 | (traditionelle Schreibweise von 亚当奥佩尔), Adam Opel |
戈兰佩尔松 |
ge1 lan2 pei4 er3 song1 | Göran Persson |
感到很敬佩 |
gan3 dao4 hen3 jing4 pei4 | bewundern |
佩塔提克瓦 |
pei4 ta3 ti2 ke4 wa3 | Petach Tikwa |
尼尔佩尔特 |
ni2 er3 pei4 er3 te4 | Neil Peart |
尼爾佩爾特 |
ni2 er3 pei4 er3 te4 | (traditionelle Schreibweise von 尼尔佩尔特), Neil Peart |
亨利佩尔汉姆 |
heng1 li4 pei4 er3 han4 mu3 | Henry Pelham |
亨利佩爾漢姆 |
heng1 li4 pei4 er3 han4 mu3 | (traditionelle Schreibweise von 亨利佩尔汉姆), Henry Pelham |
恩斯特哈佩尔 |
en1 si1 te4 ha1 pei4 er3 | Ernst Happel |
恩斯特哈佩爾 |
en1 si1 te4 ha1 pei4 er3 | (traditionelle Schreibweise von 恩斯特哈佩尔), Ernst Happel |
奥托克伦佩勒 |
ao4 tuo1 ke4 lun2 pei4 lei1 | Otto Klemperer |
法比奥卡佩罗 |
fa3 bi3 ao4 ka3 pei4 luo2 | Fabio Capello |
法比奧卡佩羅 |
fa3 bi3 ao4 ka3 pei4 luo2 | (traditionelle Schreibweise von 法比奥卡佩罗), Fabio Capello |
内兹佩尔塞人 |
nei4 zi1 pei4 er3 sai1 ren2 | Nez Percé |
瓜达卢佩海狗 |
gua1 da2 lu2 pei4 hai3 gou3 | Guadalupe-Seebär (lat: Arctocephalus townsendi) |
朱塞佩托雷利 |
zhu1 sai1 pei4 tuo1 lei2 li4 | Giuseppe Torelli |
佩德罗皮雷斯 |
pei4 de2 luo2 pi2 lei2 si1 | Pedro Pires |
佩德羅皮雷斯 |
pei4 de2 luo2 pi2 lei2 si1 | (traditionelle Schreibweise von 佩德罗皮雷斯), Pedro Pires |
格雷戈里库佩 |
ge2 lei2 ge1 li3 ku4 pei4 | Grégory Coupet |
朱塞佩威尔第 |
zhu1 sai1 pei4 wei1 er3 di4 | Giuseppe Verdi |
朱塞佩威爾第 |
zhu1 sai1 pei4 wei1 er3 di4 | (traditionelle Schreibweise von 朱塞佩威尔第), Giuseppe Verdi |
圣埃克苏佩里 |
sheng4 ai1 ke4 su1 pei4 li3 | Antoine de Saint-Exupéry |
聖埃克蘇佩里 |
sheng4 ai1 ke4 su1 pei4 li3 | (traditionelle Schreibweise von 圣埃克苏佩里), Antoine de Saint-Exupéry |
珍尼弗洛佩兹 |
zhen1 ni2 fu2 luo4 pei4 zi1 | Jennifer Lopez |
费尔南多佩索亚 |
fei4 er3 nan2 duo1 pei4 suo3 ya4 | Fernando Pessoa |
朱塞佩加里波第 |
zhu1 sai1 pei4 jia1 li3 bo1 di4 | Giuseppe Garibaldi |
费利佩冈萨雷斯 |
fei4 li4 pei4 gang1 sa4 lei2 si1 | Felipe González |
朱利叶斯佩特森 |
zhu1 li4 ye4 si1 pei4 te4 sen1 | Julius Peter Christian Petersen |
朱利葉斯佩特森 |
zhu1 li4 ye4 si1 pei4 te4 sen1 | (traditionelle Schreibweise von 朱利叶斯佩特森), Julius Peter Christian Petersen |
德圣埃克苏佩里 |
de2 sheng4 ai1 ke4 su1 pei4 li3 | de Saint-Exupéry |
德聖埃克蘇佩里 |
de2 sheng4 ai1 ke4 su1 pei4 li3 | (traditionelle Schreibweise von 德圣埃克苏佩里), de Saint-Exupéry |
卡尔亚当佩特里 |
ka3 er3 ya3 dang1 pei4 te4 li3 | Carl Adam Petri |
卡爾亞當佩特里 |
ka3 er3 ya3 dang1 pei4 te4 li3 | (traditionelle Schreibweise von 卡尔亚当佩特里), Carl Adam Petri |
卡爾亞當佩特裡 |
ka3 er3 ya4 dang1 pei4 te4 li3 | (traditionelle Schreibweise von 卡尔亚当佩特里), Carl Adam Petri |
格里戈里佩雷尔曼 |
ge2 li3 ge1 li3 pei4 lei2 er3 man4 | Grigori Jakowlewitsch Perelman |
格里戈里佩雷爾曼 |
ge2 li3 ge1 li3 pei4 lei2 er3 man4 | (traditionelle Schreibweise von 格里戈里佩雷尔曼), Grigori Jakowlewitsch Perelman |
佩德罗胡安卡瓦列罗 |
pei4 de2 luo2 hu2 an1 ka3 wa3 lie4 luo2 | Pedro Juan Caballero |
佩德羅胡安卡瓦列羅 |
pei4 de2 luo2 hu2 an1 ka3 wa3 lie4 luo2 | (traditionelle Schreibweise von 佩德罗胡安卡瓦列罗), Pedro Juan Caballero |
佩利亚斯与梅丽桑德 |
pei4 li4 ya4 si1 yu3 mei2 li4 sang1 de2 | Pelléas et Mélisande |
佩利亞斯與梅麗桑德 |
pei4 li4 ya4 si1 yu3 mei2 li4 sang1 de2 | (traditionelle Schreibweise von 佩利亚斯与梅丽桑德), Pelléas et Mélisande |
马科斯佩雷斯希门内斯 |
ma3 ke1 si1 pei4 lei2 si1 xi1 men2 nei4 si1 | Marcos Pérez Jiménez |
馬科斯佩雷斯希門內斯 |
ma3 ke1 si1 pei4 lei2 si1 xi1 men2 nei4 si1 | (traditionelle Schreibweise von 马科斯佩雷斯希门内斯), Marcos Pérez Jiménez |
安东尼奥洛佩斯德桑塔安纳 |
an1 dong1 ni2 ao4 luo4 pei4 si1 de2 sang1 ta3 an1 na4 | Antonio López de Santa Anna |
Sätze
[Bearbeiten]启
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
我们对史密斯先生杰出的,给人启发的讲话表示感激。 |
We express our gratitude for Mr Smith's outstanding, challenging speech. (Mandarin, Tatoeba eastasiastudent ) | |
你试过重新启动它吗? |
Hast du probiert, ihn neu zu starten? (Mandarin, Tatoeba bingxiong Yorwba ) | |
您需要重新启动电脑。 |
Sie müssen Ihren Computer neu starten. (Mandarin, Tatoeba sysko pne ) | |
你需要重新启动电脑。 |
Sie müssen Ihren Computer neu starten. (Mandarin, Tatoeba sysko pne ) | |
你必须重新启动你的电脑。 |
You must reboot your computer. (Mandarin, Tatoeba sysko ) | |
你们需要重新启动电脑。 |
Sie müssen Ihren Computer neu starten. (Mandarin, Tatoeba sysko pne ) | |
启乃心。 |
Open your mind. (klassisch, Tatoeba shanghainese ) | |
John启动了车。 |
John startete den Wagen. (Mandarin, Tatoeba ruicong Esperantostern ) | |
重新启动你的电脑。 |
Starte deinen Computer neu. (Mandarin, Tatoeba verdastelo9604 raggione ) | |
服务器重启预定在今晚9点。 |
Der Serverneustart ist für heute Abend um neun geplant. (Mandarin, Tatoeba vicch Yorwba ) | |
把电脑重新启动 |
Starten Sie den Rechner neu. (Mandarin, Tatoeba bingxiong Pfirsichbaeumchen ) | |
汤姆上了车,启动了发动机。 |
Tom stieg in den Wagen und ließ den Motor an. (Mandarin, Tatoeba fercheung Pfirsichbaeumchen ) |
邑
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
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吾邑不如昔者矣。 |
Meine Stadt ist nicht mehr das, was sie einmal war. (klassisch, Tatoeba shanghainese meloncurtains ) | |
嘉邑哉! |
What a splendid city! (klassisch, Tatoeba shanghainese ) |
扈
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
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凧
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
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佩
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
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我佩服你的勇气。 |
Ich bewundere deinen Mut. (Mandarin, Tatoeba Martha MUIRIEL ) | |
我佩服伊个勇气。 |
Ich bewundere seinen Mut. (Shanghai, Tatoeba fucongcong MUIRIEL ) | |
我佩服侬个勇敢。 |
Ich bewundere Ihren Mut. (Shanghai, Tatoeba U2FS Pfirsichbaeumchen ) | |
我佩服你的勇氣。 |
Ich bewundere deinen Mut. (Mandarin, Tatoeba Martha MUIRIEL ) | |
我佩服他的勇气。 |
Ich bewundere ihn für seinen Mut. (Mandarin, Tatoeba fucongcong MUIRIEL ) | |
每個人都佩服他的勇氣。 |
Alle bewunderten seinen Mut. (Mandarin, Tatoeba Martha MUIRIEL ) | |
每个人都佩服他的勇气。 |
Alle bewunderten seinen Mut. (Mandarin, Tatoeba Martha MUIRIEL ) | |
我来自布达佩斯。 |
Ich komme aus Budapest. (Mandarin, Tatoeba musclegirlxyp Hime ) | |
我真的很佩服你的汉语水平。 |
Ich bewundere deine Chinesischkenntnisse wirklich sehr. (Mandarin, Tatoeba sysko Yorwba ) | |
我就是佩服你。 |
It's just that I admire you. I'm simply amazed by you. (Mandarin, Tatoeba sysko FeuDRenais ) | |
我很佩服他的勇气。 |
Ich bewundere seinen Mut. (Mandarin, Tatoeba Martha MUIRIEL ) | |
我很佩服他的勇氣。 |
Ich bewundere seinen Mut. (Mandarin, Tatoeba Martha MUIRIEL ) |
einzusortieren
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
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势如奔马 |
shi4 ru2 奔 ma3 | to have an imposing manner; to have an intimidating presence (Wiktionary en) |
承先启后 |
承 xian1 qi3 hou4 | inherit the teachings of previous generations in order to inspire future actions(Wiktionary en) |
各奔前程 |
ge4 奔 qian2 cheng2 | each pursues his own course; each goes his own way(Wiktionary en) |
贼众大败,奔入宛城 |
zei2 zhong4 da4 bai4 ,奔 ru4 wan3 cheng2 | the bandit rebels suffered a major defeat and retreated into Wancheng as fast as possible ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
声若巨雷,势如奔马。 |
sheng1 ruo4 ju4 lei2 , shi4 ru2 奔 ma3 。 | He had a booming voice, and was as forceful as a pack of galloping horses. (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
四散奔走 |
si4 san3 奔 zou3 | they scattered in all four directions (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
直奔后堂 |
zhi2 奔 hou4 tang2 | He strode into the rear chamber ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
馀皆四散奔走 |
yu2 jie1 si4 san3 奔 zou3 | the rest scattered in all four directions ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
贼以为官兵至,尽弃财物奔走。 |
zei2 yi3 wei2/wei4 guan1 bing1 zhi4 , jin4 qi4 cai2 wu4 奔 zou3 。 | The pirates assumed that government troops had arrived, ditched all of their loot, and fled the scene. ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
论人者,又必以六戚四隐。何谓六戚?父母兄弟妻子。何谓四隐?交友故旧邑里门郭。 |
lun4 ren2 zhe3 , you4 bi4 yi3 liu4 qi1 si4 yin3 。 he2 wei4 liu4 qi1 ? fu4 mu3 xiong1 弟 qi1 zi5 。 he2 wei4 si4 yin3 ? jiao1 you3 gu4 jiu4 邑 li3 men2 guo1 。 | Beim Beurteilen der Menschen wird man ferner Rücksicht nehmen auf die sechs Verwandtschaftsgrade und die vier vertrauten Verhältnisse. Was sind die sechs Verwandtschaftsgrade? Es sind: Vater, Mutter, älterer Bruder, jüngerer Bruder, Weib und Kind. Was sind die vier vertrauten Verhältnisse? Es sind: Freunde, alte Bekanntschaften, Landsleute und Nachbarn. (Lü Bu We Richard Wilhelm) |
循行國邑 |
xun2 hang2/xing2 guo2 邑 | die Städte und Märkte sind zu besuchen (Lü Bu We Richard Wilhelm) |
循行国邑,周视原野 |
xun2 hang2/xing2 guo2 邑, zhou1 shi4 yuan2 野 | die Städte und Märkte sind zu besuchen, und die Ebenen und Anger sind zu besichtigen. (Lü Bu We Richard Wilhelm) |
都邑华夏 东西二京 |
dou1/du1 邑 hua4 xia4 dong1 xi1 er4 jing1 | ( Tausend-Zeichen-Klassiker) |
夏后相与有扈战于甘泽而不胜 |
xia4 hou4 xiang1/xiang4 yu3 you3 hu4 zhan4 yu2 gan1 ze2 er2 bu4 sheng4 | Fürst Ki aus dem Haus der Herren von Hia, kämpfte mit dem Herrn von Hu auf dem Felde von Gan und besiegte ihn nicht. (Lü Bu We Richard Wilhelm) |
我要给我妈妈一个卉。 |
wo3 yao4 gei3 wo3 ma1 ma1 yi1 ge4 hui4 。 | Ich will Mama eine Pflanze schenken. Tatoeba somekinda Zaghawa |
我尽力奔跑。 |
wo3 jin4 li4 奔 pao3 。 | Ich rannte so schnell ich konnte. Tatoeba zhouj1955 MUIRIEL |
他們直奔目的地。 |
ta1 men5 zhi2 奔 mu4 de5 de4/di4 。 | They made straight for their destination. Tatoeba Martha CK |
东奔西走 |
dong1 奔 xi1 zou3 | (Wiktionary en) |
東奔西走 |
dong1 奔 xi1 zou3 | (Wiktionary en) |
兰站的是人语荷部链达官城省布罗市网接位时明拉尔利年方外佛座奔比斯一于口 |
lan2 zhan4 de5 shi4 ren2 yu3 荷 bu4 lian4 da2 guan1 cheng2 sheng3/xing3 bu4 luo1 shi4 wang3 jie1 wei4 shi2 ming2 la1 er3 li4 nian2 fang1 wai4 fo2 zuo4 奔 bi4 si1 yi1 yu2 kou3 | 罗斯达尔 40000 https://zh.wikipedia.org/zh-cn/%E7%BD%97%E6%96%AF%E8%BE%BE%E5%B0%94 |
不要在課室裏奔跑。 |
bu4 yao4 zai4 ke4 shi4 li3 奔 pao3 。 | Please don't run in the classroom. Tatoeba nickyeow CK |
過一個奔放的人生。 |
guo4 yi1 ge4 奔 fang4 de5 ren2 sheng1 。 | Live a riotous life. Tatoeba nickyeow Phoenix |
各奔前程 |
ge4 奔 qian2 cheng2 | (Wiktionary en) |
喜大普奔 |
xi3 da4 pu3 奔 | (Wiktionary en) |
兰站的是人语荷部链达官城省布罗市网接编位时明拉尔利年方外佛座奔比斯一于辑口 |
lan2 zhan4 de5 shi4 ren2 yu3 荷 bu4 lian4 da2 guan1 cheng2 sheng3/xing3 bu4 luo1 shi4 wang3 jie1 bian1 wei4 shi2 ming2 la1 er3 li4 nian2 fang1 wai4 fo2 zuo4 奔 bi4 si1 yi1 yu2 ji2 kou3 | https://zh.wikipedia.org/zh-cn/%E7%BD%97%E6%96%AF%E8%BE%BE%E5%B0%94 |
你不应该在学校大楼里奔跑。 |
ni3 bu4 ying1/ying4 gai1 zai4 xue2 jiao4/xiao4 da4 lou2 li3 奔 pao3 。 | Im Schulgebäude darfst du nicht laufen. Tatoeba fucongcong Ole |
遇见一个犹太人,名叫亚居拉,他生在本都;因为革老丢命犹太人都离开罗马,新近带着妻百基拉,从义大利来。保罗就投奔了他们。 |
yu4 jian4/xian4 yi1 ge4 you2 tai4 ren2 , ming2 jiao4 ya4 ju1 la1 , ta1 sheng1 zai4 ben3 dou1/du1 ; yin1 wei2/wei4 ge2 lao3 diu1 ming4 you2 tai4 ren2 dou1/du1 li2 kai1 luo1 ma3 , xin1 jin4 dai4 zhao2/zhe2 qi1 bai3 ji1 la1 , cong2 yi4 da4 li4 lai2 。 bao3 luo1 jiu4 tou2 奔 le5 ta1 men5 。 | 2 Und als er einen gewissen Juden fand, mit Namen Aquila, aus Pontus gebürtig, der kürzlich aus Italien gekommen war, und Priscilla, sein Weib, (weil Klaudius befohlen hatte, daß alle Juden sich aus Rom entfernen sollten), ging er zu ihnen, (Die Bibel - Apostelgeschichte) |
势如奔马 |
shi4 ru2 奔 ma3 | (Wiktionary en) |
难以启齿 |
nan2/nan4 yi3 qi3 chi3 | (Wiktionary en) |
服务器重启预定在今晚9点。 |
fu2 wu4 qi4 chong2/zhong4 qi3 yu4 ding4 zai4 jin1 wan3 9 dian3 。 | The server reboot is scheduled at 9 o'clock this evening. Tatoeba vicch |
你们需要重新启动电脑。 |
ni3 men5 xu1 yao4 chong2/zhong4 xin1 qi3 dong4 dian4 nao3 。 | Sie müssen Ihren Computer neu starten. Tatoeba sysko pne |
承先启后 |
承 xian1 qi3 hou4 | (Wiktionary en) |
你必须重新启动你的电脑。 |
ni3 bi4 xu1 chong2/zhong4 xin1 qi3 dong4 ni3 de5 dian4 nao3 。 | You must reboot your computer. Tatoeba sysko |
汤姆上了车,启动了发动机。 |
tang1 mu3 shang4 le5 che1 , qi3 dong4 le5 fa1 dong4 ji1 。 | Tom ist ins Auto gestiegen und hat den Motor angelassen. Tom stieg in den Wagen und ließ den Motor an. Tatoeba fercheung raggione Pfirsichbaeumchen |
您需要重新启动电脑。 |
nin2 xu1 yao4 chong2/zhong4 xin1 qi3 dong4 dian4 nao3 。 | Sie müssen Ihren Computer neu starten. Tatoeba sysko pne |
把电脑重新启动 |
ba3 dian4 nao3 chong2/zhong4 xin1 qi3 dong4 | Starten Sie den Rechner neu. Tatoeba bingxiong Pfirsichbaeumchen |
他得了圣灵的启示,知道自己未死以前,必看见主所立的基督。 |
ta1 de2/de5/dei3 le5 sheng4 ling2 de5 qi3 shi4 , zhi1 dao4 zi4 ji3 wei4 si3 yi3 qian2 , bi4 kan4 jian4/xian4 zhu3 suo3 li4 de5 ji1 du1 。 | 2.26 Und es war ihm von dem Heiligen Geist ein göttlicher Ausspruch geworden, daß er den Tod nicht sehen solle, ehe er den Christus des Herrn gesehen habe. (Die Bibel - Lukasevangelium) |
重新启动你的电脑。 |
chong2/zhong4 xin1 qi3 dong4 ni3 de5 dian4 nao3 。 | Restart your computer. Tatoeba verdastelo9604 Hybrid |
你需要重新启动电脑。 |
ni3 xu1 yao4 chong2/zhong4 xin1 qi3 dong4 dian4 nao3 。 | Sie müssen Ihren Computer neu starten. Tatoeba sysko pne |
你试过重新启动它吗? |
ni3 shi4 guo4 chong2/zhong4 xin1 qi3 dong4 ta1/tuo2 ma5 ? | Have you tried rebooting it? Tatoeba bingxiong mailohilohi |
万乘之国,百户之邑,民无有不说。 |
wan4 cheng2/sheng4 zhi1 guo2 , bai3 yong4 zhi1 邑, min2 wu2 you3 bu4 shuo1 。 | Im größten Großstaat und im kleinsten Flecken haben die Leute etwas, an dem sie eine Freude haben. (Lü Bu We Richard Wilhelm) |
嘉邑哉! |
jia1 邑 zai1 ! | What a splendid city! Tatoeba shanghainese |
萬乘之國,百戶之邑,民無有不說。 |
wan4 cheng2/sheng4 zhi1 guo2 , bai3 hu4 zhi1 邑, min2 wu2 you3 bu4 shuo1 。 | Im größten Großstaat und im kleinsten Flecken haben die Leute etwas, an dem sie eine Freude haben. (Lü Bu We Richard Wilhelm) |
以邑听者,禄之以邑 |
yi3 邑 ting1 zhe3 ,禄 zhi1 yi3 邑 | wer mit einer Stadt gehorcht, der soll belohnt werden mit einer Stadt; (Lü Bu We Richard Wilhelm) |
吾邑不如昔者矣。 |
wu2 邑 bu4 ru2 xi1/xi2 zhe3 yi3 。 | Meine Stadt ist nicht mehr, was sie war. Tatoeba shanghainese Tamy |
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 untersuchen 这个。从思想角度看,人类有两个500年对这个问题的 Beiträge 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 Kern-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 beigetragen,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-xi 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 Gefühle 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 Gefühle 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 Basis,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-beben 所 verschluckt,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 Shaanxi 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 sehr 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 gierig 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’, 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.
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第七十一課
[Bearbeiten]第七十一课
dì qī shí yī kè
Einundsiebzigste Lektion
Eine Variante dies Textes findet man auf ctext.org im 佩文韵府/Peiwen Yunfu.
Das Thema ist:
愛兄
爱兄
Ài xiōng
Bruderliebe
司馬光與其兄伯康友愛甚_。
司马光与其兄伯康友爱甚笃。
sī mǎ guāng yǔ qí xiōng bó kāng yǒu ài shén dǔ.
Sima Guang empfand für seinen älterer Bruder Bo Kang sehr innige Freundschaft und Liebe.
伯康年將八十。
伯康年将八十。
Bó kāng nián jiāng bā shí.
Nachdem Bo Kang 80 Jahre alt geworden war (galt):
光奉之如严父。
Guāng fèng zhī rú yán fù.
Guang verehrte ihn wie seinen (strengen) Vater.
保之如_兒。
保之如婴儿。
Bǎo zhī rú yīng ér.
Er behütete ihn wie einen Säugling.
每食少_則問曰。
每食少顷则问曰。
Měi shí shǎo qǐng zé wèn yuē.
War nach einer Mahlzeit ein kurzer Moment vergangen, so fragte (Guang):
得無_乎。
得无饥乎。
Dé wú jī hū.
(Hoffentlich) hast du (noch) keinen Hunger bekommen?
天少冷則 legte (Guang) seine Hand auf 其背曰。
天少冷则 legte (Guang) seine Hand auf 其背曰。
Tiān shǎo lěng zé fǔ qí bèi yuē.
War das Wetter etwas kalt, so legte (Guang) seine Hand auf dessen Rücken und sprach:
得無寒乎。
得无寒乎。
Dé wú hán hū.
(Hoffentlich) ist dir (noch) nicht kalt geworden?
第一百一十二課
[Bearbeiten]第一百一十二课
dì yī bǎi yī shí èr kè
Hundertzwölfte Lektion
Der Text der Lektion findet sich in Varianten im Yù dìng yuān jiàn lèi hán und dem Tōng jiàn jì shì běn mò.
商 Yang
shāng yāng
Shang Yang
商 Yang (前390年-前338年),中国历史上战国时代政治家、统帅
shāng yāng (qián 390 nián-qián 338 nián), zhōng guó lì shǐ shàng zhàn guó shí dài zhèng zhì jiā, tǒng shuài.
Shang Yang (390-338 v. Chr.) war in Chinas Geschichte ein Staatsmann und Kommandeur zur Zeit der Streitenden Reiche.
卫国国君的后裔
wèi guó guó jūn de hòu yì
Er war ein Nachfahre des Monarchen von Wei.
商 Yang 治秦
shāng yāng zhì qín
Shang Yang regierte Qin.
欲变法
yù biàn fǎ
Er wollte die Gesetze ändern.
今既具未布
今既具未布
jīn jì jù wèi bù
Aktuell waren sie (die neuen Gesetze) bereits ausgefertigt aber noch nicht bekanntgemacht.
恐民之不信
恐民之不信
kǒng mín zhī bù xìn
Er fürchtete, dass ihnen vom Volk kein Vertrauen geschenkt würde.
立三丈之木於國都南門,
立三丈之木于国都南门,
lì sān zhàng zhī mù yú guó dū nán mén,
Er errichtete einen drei Zhang (insgesamt 10m) hohen Baumstamm am Südtor der Hauptstadt.
und warb damit, dass er demjenigen aus dem 民有能徙置北門者予十金。
und warb damit, dass er demjenigen aus dem 民有能徙置北门者予十金。
mù mín yǒu néng xǐ zhì běi mén zhě yǔ shí jīn.
und warb damit, dass er demjenigen aus dem Volk, der die Fähigkeit hat, ihn zu versetzen und am Nordtor aufzustellen, 10 Goldstücke geben werde.
民怪之,
民怪之,
mín guài zhī,
Das Volk zweifelte.
莫敢徙。
莫敢徙。
mò gǎn xǐ.
Niemand wagte, ihn zu versetzen.
復曰
复曰
fù yuē
Bei einer Wiederholung sagte er:
能徙者予五十金
能徙者予五十金
néng xǐ zhě yǔ wǔ shí jīn
Wer (den Baumstamm) versetzen kann, dem gebe ich 50 Stücke Gold.
有一人徙之,
有一人徙之,
yǒu yī rén xǐ zhī,
Es gab einen Mann, der ihn versetzte.
Sofort 予五十金,
zhé yǔ wǔ shí jīn,
Sofort gab er ihm die 50 Stücke Gold.
乃下令
乃下令
nǎi xià lìng
Anschließend erließ er die (neuen) Gesetze.
令行十年
令行十年
lìng xíng shí nián
Als die Gesetze 10 Jahre wirksam waren,
秦國道不拾_,
秦国道不拾遗,
qín guó dào bù shí yí,
wurde auf den Straßen des Staates Qin Verlorengegangenes nicht (aufgehboen und) eingesteckt.
山中沒有_賊,
山中没有盗贼,
shān zhōng méi yǒu dào zéi,
In den Bergen gab es keine Räuber und Diebe.
Variante
山無_賊
山无盗贼
shān wú dào zéi
In den Bergen gab es keine Räuber und Diebe.
民勇於公_,
民勇于公战,
mín yǒng yú gōng zhàn,
Das Volk war tapfer bei den öffentlichen Kriegen,
zurückhaltend 於私_,
zurückhaltend 于私斗,
qiè yú sī dòu,
zurückhaltend in den privaten Streitereien.
鄉邑大治。
乡邑大治。
xiāng yì dà zhì.
Land und Stadt wurden großartig regiert.
司馬光論之曰
司马光论之曰
sī mǎ guāng lùn zhī yuē
Sima Guan sagte erörternd:
信者人君之大寶也
信者人君之大宝也
xìn zhě rén jūn zhī dà bǎo yě
Vertrauen ist der große Schatz von Herrschern (Menschen Beherrschenden).
國保於民,
国保于民,
guó bǎo yú mín,
Den Staat beschützt man durch die Bevölkerung.
民保於信;
民保于信;
míng bǎo yú xìn;
Das Volk beschützt man durch Vertrauen.
非信無以使民,
非信无以使民,
fēi xìn wú yǐ shǐ mín,
Ohne Vertrauen kann man die Bevölkerung nicht nutzen,
非民無以守國。
非民无以守国。
fēi mín wú yǐ shǒu guó.
ohne Volk kann man den Staat nicht beschützen.
是故古之王者不欺四海,
是故古之王者不欺四海,
shì gù gǔ zhī wáng zhě bù qī sì hǎi,
Deswegen haben die Könige des Altertums nicht das Land (innerhalbe der 4 Meere) betrogen
霸者不欺四邻
bà zhě bù qī sì lín
und Tyrannen nicht ihre Nachbarländer.
善為國者不欺其民,
善为国者不欺其民,
shàn wéi guó zhě bù qī qí mín,
Wer sich gut um das Land kümmert, betrügt sein Volk nicht.
善為家者不欺其親。
善为家者不欺其亲。
shàn wéi jiā zhě bù qī qí qīn.
Wer sich gut um die Familie kümmert, betrügt seine Nächsten nicht.
不善者反之,欺其_國,欺其百姓,甚者欺其兄弟,欺其父子。
不善者反之,欺其邻国,欺其百姓,甚者欺其兄弟,欺其父子。
bù shàn zhě fǎn zhī, qī qí lín guó, qī qí bǎi xìng, shén zhě qī qí xiōng dì, qī qí fù zǐ.
Böse machen es umgekehrt: Sie betrügen ihre Nachbarstaaten, betrügen ihr Volk, was noch schlimmer ist: sie betrügen ihre Brüder, sie betrügen ihre Väter und Söhne.
上不信下,下不信上,
上不信下,下不信上,
shàng bù xìn xià, xià bù xìn shàng,
Vertrauen die Oberen ihren Untergebenen nicht; vertrauen die Untergebenen den Oberen nicht;
上下離心,以至於_。
上下离心,以至于败。
shàng xià lí xīn, yǐ zhì yú bài
Sind die Oberen und Untergebenen voneinander entfremdet, so führt das zu ihrem Schaden.
商君處_攻之世,
商君处战攻之世,
shāng jūn chù zhàn gōng zhī shì,
Fürst Shang, befand sich in einer Welt des Kampfes und der Angriffe;
天下_於 betrügerische 力,
天下趋于 betrügerische 力,
tiān xià qū yú zhà lì,
die Welt war voll betrügerischer Kräfte;
猶且不敢忘信
犹且不敢忘信
yóu qiě bù gǎn wàng xìn
trotzdem wagte er es nicht, das Vertrauen (in ihn) zu verspielen,
以圖其民,
以图其民,
yǐ tú qí mín,
und gegen sein Volk zu intrigieren.
_為四海治平之政者哉
况为四海治平之政者哉
kuàng wèi sì hǎi zhì píng zhī zhèng zhě zāi
Umso mehr sollte dies für die Regierenden gelten, wenn die Welt kontrolliert und friedlich ist.
Texte
[Bearbeiten]【2019年8月10日讯】
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这种不到200美元的附加装置可以让半自动枪支像全自动枪支一样快速射击。拉斯维加斯枪击案凶手史蒂芬·帕多克就在他使用的12支步枪上安装了这个装置。
国会少数党领袖南希·佩洛希星期四对记者说,现在是采取行动的时候了。她呼吁瑞安在国会讨论有关禁止“撞火枪托”的法案。
她说:“现在大家都认识到这个问题了。希望我们能够在国会讨论这个问题,至少是通过一项法案,禁止枪手拥有能够让他们向无辜民众自动扫射的东西。”
包括参议员林赛·格莱厄姆(Lindsey Graham)和马可·鲁比奥在内的其他一些共和党领袖表示愿意考虑相关法案。
共和党在参议院的第二号人物约翰·科尔宁(John Cornyn)星期三呼吁国会就“撞火枪托”展开调查,并要求参议院司法委员会举行相关听证会。
共和党议员和一些民主党议员一直反对任何限制枪支所有权的法案。美国法律禁止民众拥有全自动武器,但是“撞火枪托”却能让不法分子绕过这项法律。
“撞火枪托”最初是为了方便残疾人射击而设计的。2010年,美国政府认为它们没有违反联邦法律,批准了它们的销售。
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工业设计背景出身,对市场营销和互联网感兴趣的Bill,在毕业回国,先去了“不走寻常路”的美特斯邦威,又去了更“吊炸天”的阿里巴巴,最后,发现自己还是念念不忘“相识于微时”的3D打印技术。
谈起怎么决定创业,Bill说道,就是觉得天时地利人和了。
的确,是时候告诉大家,3D打印不止存在于报道中,或是远在美国、日本,它就在我们身边,甚至就是朋友身上佩戴的饰品。
2015年元旦期间在马良行办公室采访Bill时,办公室墙上的写字板上,写满了明年各方面的计划,市场方面的合作,产品线的丰富,具体到每个月每件事……
毋庸置疑,这将又是繁忙和令人期待的一年。
2013年10月,公司成立。
2014年1月,马良行M-Lab–3D打印首饰定制网站1.0版正式上线。
2014年2月,第一个自然流量客户下单,卖出一枚全定制系列M-Ring,购买者的账户名恰巧叫“Design_001”。
2014年6月,受邀参加新天地体验展览。
2014年9月,受邀成为上海静安嘉里中心“G
market”创意集市独家礼品赞助。
2014年10月,受邀参加2014上海时装周《时堂》展览。
2014年11月,入驻滴滴打车积分商城平台,并成为2015年全年合作伙伴。
2014年12月,马良行在线提供7大品类,24款经典产品的定制,并以每个月推出2个系列的速度丰富产品线。
2015年,即将推出全新的“Hey Time”系列,推出One’s系列升级版,联合多个设计师品牌进行跨界合作。同时,还将上线一款“神秘”的互动产品,让用户成为自己的“首饰设计师”。
With a background in industrial design, and interest in marketing and the web, after graduating and returning to China, Bill first chose to follow the ‘little-trodden’’ road of Metersbrowne, then followed the surprising path of Ali Baba, and finally found himself obsessed with the possibilities of 3D printing technology.
With a background in industrial design, and interest in marketing and the web, after graduating and returning to China, Bill first chose to follow the ‘little-trodden’’ road of Metersbrowne, then followed the surprising path of Ali Baba, and finally found himself obsessed with the possibilities of 3D printing technology.
When he speaks of decisions on his entrepreneurial direction, Bill said he just followed opportunities.
Indeed, it is time to tell you, 3D printing does not exist in magazines only, or in the distant US or Japan, but it’s all around us, and is even part of the jewellery that our friends might be wearing.
When I went to the Ma Lianghang office to interview Bill on New Year’s Day 2015, the writing pad on the wall was full of details about the coming year’s program, with market cooperation plans and product development detailed month by month…
Needless to say, this will be another busy and exciting year.
October 2013: the company was founded.
In January 2014, the Ma Lianghang custom-printed jewellery website 1.0 was launched.
In February 2014, they had their first customer command, and delivered a fully-customised set of M-Ring. The buyers’ account happened to be called: “Design_001″.
In June 2014, they were invited to join the Xintiandi experience exhibition.
In September 2014, they were invited to provide exclusive sponsorship gifts for the Shanghai Jing’an Kerry Centre ‘G market’ for creation.
In October 2014, they were invited to take part in the ‘Church Hall’ show of Shanghai fashion week.
In November 2014, 入驻滴滴打车积分商城平台,and became official partners for the whole of 2015.
In December 2014, Ma Linaghang online offers 7 different categories of products, 24 custom-made classic products. Every month, they launch two series of fast-made new products.
In 2015, they launched the ‘Hey Time’ series, an upgraded version of the ‘One’s’ series, and started multiple cooperations with designer brands. At the same time, they’re launching a new series of online interactive ‘mystery’ products, allowing customers to become their own ‘jewellery designers’.
...
君子曰:“谋人之军师,败则死之;谋人之邦邑,危则亡之。”
Übersetzung James Legge
A superior man said, 'He who has given counsel to another about his army should die with it when it is defeated. He who has given counsel about the country or its capital should perish with it when it comes into peril.'
凡居民,量地以制邑,度地以居民。地、邑、民、居,必参相得也。无旷土,无游民,食节事时,民咸安其居,乐事劝功,尊君亲上,然后兴学。
Übersetzung James Legge
In settling the people, the ground was measured for the formation of towns, and then measured again in smaller portions for the allotments of the people. When the division of the ground, the cities, and the allotments were thus fixed in adaptation to one another, so that there was no ground unoccupied, and none of the people left to wander about idle, economical arrangements were made about food; and its proper business appointed for each season. Then the people had rest in their dwellings, did joy fully what they had to do, exhorted one another to labour, honoured their rulers, and loved their superiors. This having been secured, there ensued the institution of schools.
Übersetzung James Legge
The Master said, "Meng Zhi Fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipped up his horse, saying, 'It is not that I dare to be last. My horse would not advance.'"
Übersetzung James Legge
The philosopher Zeng being ill, he cared to him the disciples of his school, and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice, I and so have I been. Now and hereafter, I know my escape from all injury to my person. O ye, my little children."
Übersetzung James Legge
The Master said, "In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning."
Übersetzung James Legge
Meng Wu asked about Zi Lu, whether he was perfectly virtuous. The Master said, "I do not know." He asked again, when the Master replied, "You, in a kingdom of a thousand chariots, might be employed to manage the military levies, but I do not know whether he be perfectly virtuous." "And what do you say of Qiu?" The Master replied, "Qiu, in a city of a thousand families, or a clan of a hundred chariots, might be employed as governor, but I do not know whether he is perfectly virtuous." "What do you say of Chi?" The Master replied, "Chi, with his sash girt and standing in a court, might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous."
礼记
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Richard Wilhelm
[Bearbeiten]Herzog Ai fragte nach der Regierung. Der Meister sprach: Die Regierung im Frieden und im Krieg [oder der Könige Wen und Wu] steht aufgezeichnet in den Urkunden. Wenn die richtigen Menschen dazu da sind, so wird diese Regierung aufgenommen; wenn die richtigen Menschen dazu fehlen, so ruht diese Regierung. Im Weg des Menschen liegt es, die Regierung zu schaffen, wie es im Weg der Erde liegt, Pflanzen zu schaffen. Die Regierung wirkt wie die Schlupfwespe (die ihre Brut verwandelt). So kommt es für die Ausübung der Regierung auf die Menschen an. Die Menschen gewinnt (der Herrscher) durch seine Person, er bildet seine Person durch den Weg. Er bildet den Weg durch Menschlichkeit. Menschlichkeit bedeutet Menschentum. Die Liebe zu den Nächsten ist das Größte daran. Gerechtigkeit bedeutet das, was recht ist. Die Ehrung der Würdigen ist das Größte daran. Die Stufen der Liebe zu den Nächsten und die Arten der Verehrung der Würdigen sind es, aus denen die Sitte entsteht ... Darum darf der Edle es nicht unterlassen, seine Person zu bilden. Wer seine Person bilden will, darf es nicht unterlassen, seinen Eltern zu dienen. Wer seinen Eltern dienen will, darf es nicht unterlassen, die Menschen zu erkennen. Wer den Menschen kennen will, darf es nicht unterlassen, den Himmel zu erkennen.
Fünf Wege gibt es auf Erden, die immer gangbar sind, und die darauf wandeln, sind von dreierlei Art. Sie heißen Fürst und Diener, Vater und Sohn, Gatte und Gattin, älterer und jüngerer Bruder und der Verkehr der Freunde: Diese fünf sind die immer gangbaren Wege auf Erden. Weisheit, Menschlichkeit, Mut: Diese drei sind die immer wirksamen Geisteskräfte auf Erden. Zu ihrer Ausübung ist eines not (die Entschlossenheit, ans Ziel zu kommen). Ob einer von Geburt dies erkennt oder durch Lernen es erkennt oder durch Mühsal es erkennt: wenn er es erkennt, ist alles Eines. Ob einer in ruhiger Sicherheit danach handelt oder, weil er es für Gewinn erachtet, danach handelt oder mit Anstrengung danach handelt: wenn er das Werk vollendet, ist alles Eines.
James Legge
[Bearbeiten]The Duke Ai asked about government. The Master said, "The government of Wen and Wu is displayed in the records - the tablets of wood and bamboo. Let there be the men and the government will flourish; but without the men, their government decays and ceases. With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and, moreover, their government might be called an easily-growing rush. Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence. Benevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are produced by the principle of propriety. When those in inferior situations do not possess the confidence of their superiors, they cannot retain the government of the people. Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire knowledge of men. In order to know men, he may not dispense with a knowledge of Heaven. The duties of universal obligation are five and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness. Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing."
中国历史
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