Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 745
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
姻 |
yin1 | Verwandschaft (angeheiratet, des Ehegatten), Heirat, Ehe | wiktionary Etymologie: |
笄 |
ji1 | Haarnadel, 15-jähriges Mädchen (das beginnt, eine Haarnadel zu tragen) | wiktionary Etymologie:  
|
榜 |
bang3 | Namensliste, Liste erfolgreicher Examenskandidaten, Anschlagzettel, Bekanntmachung | wiktionary Etymologie: |
姚 |
yao2 | elegant, attraktiv, weit entfernt | wiktionary Etymologie:  
|
璟 |
jing3 | mit Edelsteinen geschmückter Kronleuchter | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]姻
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
婚姻 |
hun1 yin1 | Ehe, Eheschließung, Heirat |
联姻 |
lian2 yin1 | angeheiratet, angeheiratete Verbindung |
姻缘 |
yin1 yuan2 | Haupt- und Nebenursachen, Beziehung, Verbindung |
婚姻法 |
hun1 yin1 fa3 | Gesetz über die Ehe, Ehegesetz |
婚姻外 |
hun1 yin1 wai4 | unehelich |
婚姻证 |
hun1 yin1 zheng4 | Eheurkunde (ab 2008), Heiratsurkunde (bis 2007) |
姻亲关系 |
yin1 qin1 guan1 xi5 | affinale Verwandtschaftsbeziehungen, Schwägerschaft |
姻親關係 |
yin1 qin1 guan1 xi5 | (traditionelle Schreibweise von 姻亲关系), affinale Verwandtschaftsbeziehungen, Schwägerschaft |
婚姻联结 |
hun1 yin1 lian2 jie2 | Ehebund |
买卖婚姻 |
mai3 mai4 hun1 yin1 | Kaufehe |
買賣婚姻 |
mai3 mai4 hun1 yin1 | (traditionelle Schreibweise von 买卖婚姻), Kaufehe |
结束婚姻 |
jie2 shu4 hun1 yin1 | die Ehe beenden, scheiden |
結束婚姻 |
jie2 shu4 hun1 yin1 | (traditionelle Schreibweise von 结束婚姻), die Ehe beenden, scheiden |
婚姻自由 |
hun1 yin1 zi4 you2 | Freiheit der Eheschließung |
婚姻生活 |
hun1 yin1 sheng1 huo2 | Eheleben |
涉外婚姻 |
she4 wai4 hun1 yin1 | binationale Eheschließung |
婚姻关系 |
hun1 yin1 guan1 xi5 | Ehebund |
婚姻關係 |
hun1 yin1 guan1 xi5 | (traditionelle Schreibweise von 婚姻关系), Ehebund |
婚姻状况 |
hun1 yin1 zhuang4 kuang4 | Familienstand |
婚姻制度 |
hun1 yin1 zhi4 du4 | Eheordnung |
同性婚姻 |
tong2 xing4 hun1 yin1 | Ehe zwischen Gleichgeschlechtlichen, Homo-Ehe |
包办婚姻 |
bao1 ban4 hun1 yin1 | (von Dritten, meist von den Eltern) arrangierte Heirat, von den Eltern erzwungene Heirat |
包辦婚姻 |
bao1 ban4 hun1 yin1 | (traditionelle Schreibweise von 包办婚姻), (von Dritten, meist von den Eltern) arrangierte Heirat, von den Eltern erzwungene Heirat |
婚姻登记处 |
hun1 yin1 deng1 ji4 chu4 | Standesamt |
婚姻登記處 |
hun1 yin1 deng1 ji4 chu4 | (traditionelle Schreibweise von 婚姻登记处), Standesamt |
血亲与姻亲 |
xie3 qin1 yu3 yin1 qin1 | Blutsverwandtschaft |
血親與姻親 |
xie3 qin1 yu3 yin1 qin1 | (traditionelle Schreibweise von 血亲与姻亲), Blutsverwandtschaft |
婚姻介绍所 |
hun1 yin1 jie4 shao4 suo3 | Heiratsvermittlung, Partnervermittlung |
婚姻介紹所 |
hun1 yin1 jie4 shao4 suo3 | (traditionelle Schreibweise von 婚姻介绍所), Heiratsvermittlung, Partnervermittlung |
婚姻登记员 |
hun1 yin1 deng1 ji4 yuan2 | Standesbeamter |
婚姻注册处 |
hun1 yin1 zhu4 ce4 chu4 | Standesamt |
婚姻登记证 |
hun1 yin1 deng1 ji4 zheng4 | Eheurkunde (ab 2008), Heiratsurkunde (bis 2007) |
婚姻家庭关系 |
hun1 yin1 jia1 ting2 guan1 xi5 | Beziehungen in Ehe und Familie |
婚姻家庭關係 |
hun1 yin1 jia1 ting2 guan1 xi5 | (traditionelle Schreibweise von 婚姻家庭关系), Beziehungen in Ehe und Familie |
婚姻登记机关 |
hun1 yin1 deng1 ji4 ji1 guan1 | Standesamt |
婚姻登記機關 |
hun1 yin1 deng1 ji4 ji1 guan1 | (traditionelle Schreibweise von 婚姻登记机关), Standesamt |
婚姻状况证书 |
hun1 yin1 zhuang4 kuang4 zheng4 shu1 | Ehefähigkeitszeugnis |
中华人民共和国婚姻法 |
zhong1 hua2 ren2 min2 gong4 he2 guo2 hun1 yin1 fa3 | Gesetz der VR China über die Ehe |
中華人民共和國婚姻法 |
zhong1 hua2 ren2 min2 gong4 he2 guo2 hun1 yin1 fa3 | (traditionelle Schreibweise von 中华人民共和国婚姻法), Gesetz der VR China über die Ehe |
笄
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
笄冠 |
ji1 guan1 | to have just attained maturity (traditional) |
笄年 |
ji1 nian2 | beginning of maturity (of a girl) |
及笄 |
ji2 ji1 | to reach marriageable age (a girl's fifteenth birthday) |
笄之年 |
ji1 zhi1 nian2 | beginning of maturity (of a girl) |
榜
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
落榜 |
luo4 bang3 | in einer Eingangsprüfung durchfallen |
榜首 |
bang3 shou3 | eine Rangliste anführen |
榜样 |
bang3 yang4 | Beispiel |
榜樣 |
bang3 yang4 | (traditionelle Schreibweise von 榜样), Beispiel |
标榜 |
biao1 bang3 | mit etw. prahlen; protzen, rühmen; verherrlichen |
標榜 |
biao1 bang3 | (traditionelle Schreibweise von 标榜), mit etw. prahlen; protzen, rühmen; verherrlichen |
排行榜 |
pai2 hang2 bang3 | Hitliste, Charts, Listenplatz (in einer Rangfolge, z.B. Charts, Hitparade etc.) |
奖牌榜 |
jiang3 pai2 bang3 | Medaillenspiegel |
光荣榜 |
guang1 rong2 bang3 | Ehrentafel |
龙虎榜 |
long2 hu3 bang3 | Billboardchart, Hitliste, Platzierung, Tabelle, Ranking, Rangordnung, Rangfolge, Rangliste, Rangtabelle |
名列榜首 |
ming2 lie4 bang3 shou3 | an der Spitze stehen, führend sein |
榜上排名 |
bang3 shang4 pai2 ming2 | Tabellenplatz |
榜样功能 |
bang3 yang4 gong1 neng2 | Vorbildfunktion |
榜樣功能 |
bang3 yang4 gong1 neng2 | (traditionelle Schreibweise von 榜样功能), Vorbildfunktion |
榜样的力量 |
bang3 yang4 de5 li4 liang5 | Macht des Vorbilds |
榜樣的力量 |
bang3 yang4 de5 li4 liang5 | (traditionelle Schreibweise von 榜样的力量), Macht des Vorbilds |
名列榜首者 |
ming2 lie4 bang3 shou3 zhe3 | Tabellenerste |
姚
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
大姚 |
da4 yao2 | Dayao (Ort in Yunnan) |
姚安 |
yao2 an1 | Yao'an (Ort in Yunnan) |
姚明 |
yao2 ming2 | Yao Ming |
姚崇 |
yao2 chong2 | Yao Chong |
姚兴 |
yao2 xing1 | Yao Xing |
姚興 |
yao2 xing1 | (traditionelle Schreibweise von 姚兴), Yao Xing |
余姚 |
yu2 yao2 | Yuyao (Stadt in Zhejiang) |
余姚市 |
yu2 yao2 shi4 | Yuyao |
姚期智 |
yao2 qi1 zhi4 | Andrew Chi-Chih Yao |
姚文元 |
yao2 wen2 yuan2 | Yao Wenyuan |
Sätze
[Bearbeiten]姻
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
不要問她任何有關婚姻的問題。 |
Frage sie nicht nach ihrer Ehe! (Mandarin, Tatoeba tsayng Pfirsichbaeumchen ) | |
婚姻是造成離婚的主因。 |
Marriage is the main cause of divorce. (Mandarin, Tatoeba egg0073 JSakuragi ) | |
婚姻的难处在於我们是和对方的优点谈恋爱，却和她的缺点生活在一起。 |
Das Schwierige an der Ehe ist, dass wir die Vorzüge unserer Partnerin lieben, aber mit ihren Nachteilen leben müssen. (Mandarin, Tatoeba Martha Yorwba ) | |
很多女性追求更高程度的教育和职业，因此他们推迟了婚姻和生育。 |
Viele Frauen streben nach höherer Bildung sowie nach Karriere, und folglich schieben sie Heirat und Kinderkriegen auf. (Mandarin, Tatoeba Gustav249 xtofu80 ) | |
婚姻走过十个年头一切只是例行公事。 |
Nach zehn Jahren Ehe bleibt nur Routine. (Mandarin, Tatoeba murr al_ex_an_der ) | |
婚姻生活固然有许多痛苦的地方，但单身也绝不是一件乐事。 |
Marriage has many pains, but celibacy has no pleasures. (Mandarin, Tatoeba nickyeow ) | |
不要问她任何有关婚姻的问题。 |
Frage sie nicht nach ihrer Ehe! (Mandarin, Tatoeba tsayng Pfirsichbaeumchen ) | |
世界上允许同性婚姻的国家不超过20%。 |
Gay marriage is permitted in less than 20% of countries. (Mandarin, Tatoeba yuzazaza ellasevia ) | |
对不起，我毁了你的婚姻。 |
Es tut mir leid, dass ich deine Hochzeit ruiniert habe. (Mandarin, Tatoeba BobbyLee Yorwba ) | |
婚姻是造成离婚的主因。 |
Marriage is the main cause of divorce. (Mandarin, Tatoeba egg0073 JSakuragi ) | |
我的父亲反对我们的婚姻。 |
My father objected to our marriage. (Mandarin, Tatoeba Martha CK ) | |
祝你们婚姻长长久久、永浴爱河。 |
I wish you a long and happy married life. (Mandarin, Tatoeba nickyeow CK ) | |
能告诉我你的婚姻状况吗？ |
Wie ist Ihr Familienstand? (Mandarin, Tatoeba cindycute Yorwba ) | |
现在女性考虑婚姻的唯一条件,应该就是妳爱不爱他,他爱不爱妳,是不是真心真意对妳,跟他在一起会不会有压力,会不会快乐,而非他拥有什麼! |
Heute erwägt eine Frau beim Heiraten wahrscheinlich nur, ob sie ihn liebt oder nicht, ob er sie liebt oder nicht, ob er ihr gegenüber ehrlich und warmherzig ist, ob es Spannungen mit ihm geben wird, und nicht was sein Besitz ist. (Mandarin, Tatoeba Yashanti al_ex_an_der ) | |
我太太的所有親戚都是我的姻親。 |
Alle Verwandten meiner Frau sind meine Schwäger. (Mandarin, Tatoeba sadhen Yorwba ) | |
有些人害怕婚姻。 |
Die Ehe macht einigen Leuten Angst. (Mandarin, Tatoeba kanaorange Pfirsichbaeumchen ) | |
我的父親反對我們的婚姻。 |
My father objected to our marriage. (Mandarin, Tatoeba Martha CK ) | |
我太太的所有亲戚都是我的姻亲。 |
Alle Verwandten meiner Frau sind meine Schwäger. (Mandarin, Tatoeba sadhen Yorwba ) | |
由于加拿大婚姻法的改变，所以很多美国同性恋者去了加拿大结婚。 |
Because of the change in Canadian marriage laws, many American homosexuals came to Canada to get married. (Mandarin, Tatoeba yuzazaza Dejo ) | |
祝你們婚姻長長久久、永浴愛河。 |
I wish you a long and happy married life. (Mandarin, Tatoeba nickyeow CK ) |
笄
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
榜
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
我不想落榜。 |
Ich will nicht durch meine Prüfungen fallen. (Mandarin, Tatoeba fenfang557 MUIRIEL ) | |
您做了个坏榜样。 |
Sie haben ein schlechtes Beispiel abgegeben. (Mandarin, Tatoeba fucongcong Yorwba ) | |
你做了个坏榜样。 |
Du hast ein schlechtes Beispiel abgegeben. (Mandarin, Tatoeba fucongcong xtofu80 ) | |
她的用功对我们所有人是一个好的榜样。 |
Her diligence is a good example to us all. (Mandarin, Tatoeba fucongcong ) | |
你应该给你的孩子们树立好的榜样。 |
Du solltest deinen Kindern ein gutes Vorbild sein. (Mandarin, Tatoeba vicch BraveSentry ) | |
你该拿他当榜样。 |
You should learn from his example. (Mandarin, Tatoeba GlossaMatik FeuDRenais2 ) | |
你应该给你的孩子们树立好榜样。 |
Du solltest deinen Kindern ein gutes Vorbild sein. (Mandarin, Tatoeba verdastelo9604 BraveSentry ) | |
如果你怀抱希望,那麼你一定会找到幸福,而且也会成为其他人的榜样。 |
Wenn du Hoffnung hast, dann wirst du sicher Freude finden, und so auch ein Vorbild für andere werden. (Mandarin, Tatoeba Martha Esperantostern ) |
姚
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
我认识他，他是姚明。 |
Den kenne ich: das ist Yao Ming. (Mandarin, Tatoeba xjjAstrus Yorwba ) | |
我認識他，他是姚明。 |
Den kenne ich: das ist Yao Ming. (Mandarin, Tatoeba xjjAstrus Yorwba ) |
璟
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
einsortieren
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
婚姻，人人都当尊重，床也不可污秽；因为苟合行淫的人，神必要审判。 |
hun1 yin1 ， ren2 ren2 dou1/du1 dang1/dang4 zun1 chong2/zhong4 ， chuang2 ye3 bu4 ke3/ke4 wu1 hui4 ； yin1 wei2/wei4 苟 he2 hang2/xing2 yin2 de5 ren2 ， shen2 bi4 yao4 shen3 pan4 。 | Die Ehe sei geehrt in allem, und das Bett unbefleckt; Hurer aber und Ehebrecher wird Gott richten. (Die Bibel - Hebräerbrief) |
能告诉我你的婚姻状况吗？ |
neng2 gao4 su4 wo3 ni3 de5 hun1 yin1 zhuang4 kuang4 ma5 ？ | What's your marital status? What is your marital status? (Tatoeba cindycute CK menyo) |
婚姻是造成離婚的主因。 |
hun1 yin1 shi4 zao4 cheng2 li2 hun1 de5 zhu3 yin1 。 | Marriage is the main cause of divorce. (Tatoeba egg0073 JSakuragi) |
婚姻走过十个年头一切只是例行公事。 |
hun1 yin1 zou3 guo4 shi2 ge4 nian2 tou2 yi1 qie1 zhi3 shi4 li4 hang2/xing2 gong1 shi4 。 | Nach zehn Jahren Ehe bleibt nur Routine. (Tatoeba murr al_ex_an_der) |
世界上允许同性婚姻的国家不超过20%。 |
shi4 jie4 shang4 yun3 xu3 tong2 xing4 hun1 yin1 de5 guo2 jia1 bu4 chao1 guo4 20%。 | Gay marriage is permitted in less than 20% of countries. (Tatoeba yuzazaza ellasevia) |
很多女性追求更高程度的教育和职业，因此他们推迟了婚姻和生育。 |
hen3 duo1 nü3/ru3 xing4 zhui1 qiu2 geng4 gao1 cheng2 du4 de5 jiao1 yu4 he2/he4/huo2 zhi2 ye4 ， yin1 ci3 ta1 men5 tui1 chi2/zhi4 le5 hun1 yin1 he2/he4/huo2 sheng1 yu4 。 | Viele Frauen streben nach höherer Bildung sowie nach Karriere, und folglich schieben sie Heirat und Kinderkriegen auf. (Tatoeba Gustav249 xtofu80) |
千里姻缘一线牵 |
qian1 li3 yin1 yuan2 yi1 xian4 qian1 | (Wiktionary en) |
有些人害怕婚姻。 |
you3 xie1 ren2 hai4 pa4 hun1 yin1 。 | Die Ehe macht einigen Leuten Angst. (Tatoeba kanaorange Nero) |
你应该给你的孩子们树立好的榜样。 |
ni3 ying1/ying4 gai1 gei3 ni3 de5 hai2 zi5 men5 shu4 li4 hao3 de5 榜 yang4 。 | Du solltest deinen Kindern ein gutes Vorbild sein. Du solltest deinen Kindern ein gutes Beispiel abgeben. (Tatoeba vicch BraveSentry Sudajaengi) |
这并不是因我们没有权柄，乃是要给你们作榜样，叫你们效法我们。 |
zhe4/zhei4 bing4 bu4 shi4 yin1 wo3 men5 mei2/mo4 you3 quan2 bing3 ， nai3 shi4 yao4 gei3 ni3 men5 zuo4 榜 yang4 ， jiao4 ni3 men5 xiao4 fa3 wo3 men5 。 | Nicht daß wir nicht das Recht dazu haben, sondern auf daß wir uns selbst euch zum Vorbilde gäben, damit ihr uns nachahmet. (Die Bibel - Thesalonikerbrief2) |
你自己凡事要显出善行的榜样；在教训上要正直、端庄， |
ni3 zi4 ji3 fan2 shi4 yao4 xian3 chu1 shan3/shan4 hang2/xing2 de5 榜 yang4 ； zai4 jiao1 xun4 shang4 yao4 zheng4 zhi2 、 duan1 zhuang1 ， | indem du in allem dich selbst als ein Vorbild guter Werke darstellst; in der Lehre Unverderbtheit, würdigen Ernst, (Die Bibel - Titusbrief) |
她的用功对我们所有人是一个好的榜样。 |
ta1 de5 yong4 gong1 dui4 wo3 men5 suo3 you3 ren2 shi4 yi1 ge4 hao3 de5 榜 yang4 。 | Her diligence is a good example to us all. (Tatoeba fucongcong \N) |
弟兄们，你们要一同效法我，也当留意看那些照我们榜样行的人。 |
弟 xiong1 men5 ， ni3 men5 yao4 yi1 tong2 xiao4 fa3 wo3 ， ye3 dang1/dang4 liu2 yi4 kan4 na4/nei4 xie1 zhao4 wo3 men5 榜 yang4 hang2/xing2 de5 ren2 。 | Seid zusammen meine Nachahmer, Brüder, und sehet hin auf die, welche also wandeln, wie ihr uns zum Vorbilde habt. (Die Bibel - Philipperbrief) |
我不想落榜。 |
wo3 bu4 xiang3 la4/lao4/luo4 榜。 | Ich will nicht durch meine Prüfungen fallen. (Tatoeba fenfang557 MUIRIEL) |
弟兄们，你们要把那先前奉主名说话的众先知当作能受苦能忍耐的榜样。 |
弟 xiong1 men5 ， ni3 men5 yao4 ba3 na4/nei4 xian1 qian2 奉 zhu3 ming2 shuo1 hua4 de5 zhong4 xian1 zhi1 dang1/dang4 zuo4 neng2 shou4 ku3 neng2 ren3 nai4 de5 榜 yang4 。 | Nehmet, Brüder, zum Vorbild des Leidens und der Geduld die Propheten, die im Namen des Herrn geredet haben. (Die Bibel - Jakobusbrief) |
不可叫人小看你年轻，总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样。 |
bu4 ke3/ke4 jiao4 ren2 xiao3 kan4 ni3 nian2 qing1 ， zong3 yao4 zai4 yan2 yu3 、 hang2/xing2 wei2/wei4 、 ai4 xin1 、 xin4 xin1 、 qing1 jie2 shang4 ， dou1/du1 zuo4 xin4 tu2 de5 榜 yang4 。 | Niemand verachte deine Jugend, sondern sei ein Vorbild der Gläubigen in Wort, in Wandel, in Liebe, in Glauben, in Keuschheit. (Die Bibel - Timotheusbrief1) |
也不是辖制所托付你们的，乃是作群羊的榜样。 |
ye3 bu4 shi4 xia2 zhi4 suo3 tuo1 fu4 ni3 men5 de5 ， nai3 shi4 zuo4 qun2 yang2 de5 榜 yang4 。 | nicht als die da herrschen über ihre Besitztümer, sondern indem ihr Vorbilder der Herde seid. (Die Bibel - Petrusbrief1) |
你应该给你的孩子们树立好榜样。 |
ni3 ying1/ying4 gai1 gei3 ni3 de5 hai2 zi5 men5 shu4 li4 hao3 榜 yang4 。 | You should set a good example for your children. (Tatoeba verdastelo9604 darinmex) |
恰才见公看榜而叹，故此相问。 |
qia4 cai2 jian4/xian4 gong1 kan4 榜 er2 tan4 ， gu4 ci3 xiang1/xiang4 wen4 。 | I just now saw you sigh after looking at the announcement, so I asked the reason. (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
你做了个坏榜样。 |
ni3 zuo4 le5 ge4 huai4 榜 yang4 。 | Du hast ein schlechtes Beispiel abgegeben. (Tatoeba fucongcong xtofu80) |
我给你们做了榜样，叫你们照着我向你们所做的去做。 |
wo3 gei3 ni3 men5 zuo4 le5 榜 yang4 ， jiao4 ni3 men5 zhao4 zhao2/zhe2 wo3 xiang4 ni3 men5 suo3 zuo4 de5 qu4 zuo4 。 | 13.15 Denn ich habe euch ein Beispiel gegeben, auf daß, gleichwie ich euch getan habe, auch ihr tuet. (Die Bibel - Johannesevangelium) |
你们蒙召原是为此；因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。 |
ni3 men5 meng2 zhao4 yuan2 shi4 wei2/wei4 ci3 ； yin1 ji1 du1 ye3 wei2/wei4 ni3 men5 shou4 guo4 ku3 ， gei3 ni3 men5 liu2 xia4 榜 yang4 ， jiao4 ni3 men5 gen1 sui2 ta1 de5 jiao3 zong1 hang2/xing2 。 | Denn hierzu seid ihr berufen worden; denn auch Christus hat für euch gelitten, euch ein Beispiel hinterlassend, auf daß ihr seinen Fußstapfen nachfolget; (Die Bibel - Petrusbrief1) |
甚至你们作了马其顿和亚该亚所有信主之人的榜样。 |
shen4 zhi4 ni3 men5 zuo4 le5 ma3 qi2 dun4 he2/he4/huo2 ya4 gai1 ya4 suo3 you3 xin4 zhu3 zhi1 ren2 de5 榜 yang4 。 | so daß ihr allen Gläubigen in Macedonien und in Achaja zu Vorbildern geworden seid. (Die Bibel - Thesalonikerbrief2) |
及刘焉发榜招军时，玄德年已二十八岁矣。 |
ji2 liu2 yan1 fa1 榜 zhao1 jun1 shi2 ， xuan2 de2 nian2 yi3 er4 shi2 ba1 sui4 yi3 。 | By the time that Liu Yan had posted his conscription notice, Xuande was already 28 years of age. (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
榜文行到涿县，引出涿县中一个英雄。 |
榜 wen2 hang2/xing2 dao4 zhuo1 xian4 ， yin3 chu1 zhuo1 xian4 zhong1/zhong4 yi1 ge4 ying1 xiong2 。 | The notice had made its way to Zhuo County, where it caught the attention of a certain hero who was living there. (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
Lückentexte
[Bearbeiten]经过半个月的纠结，北京时间2012年10月11日19点，中国作家莫言终于成为了第一个本土籍的华人作家获得了诺贝尔文学奖。全中国顿时 aufkochte，微博上满眼都是诺贝尔文学奖与莫言这个几个关键词所 ausbreiteten。有欢呼的，有 lächerlich machen 的，有隐喻的，有跟风的，有 erstaunen 的，总之是这个消息面前，所有关注的人，前所有未地开始了分裂，解读出文学、政治、中国、世界等各种含义，令人眼花缭乱。
但在微博上，很多人对他的评价，确实是很随意的，不懂的，甚至没有看过他作品的人，却戏谑，把玩他身上与文学无关的那些事，并或者津津乐道或义愤填膺，而对于很多的青年来说，莫言更多的是一个全新的名字，只是在获得诺贝尔文学奖之后才爆红的，如果不是因为诺贝尔文学奖，或者莫言对于他们来说，远不如中国好声音的李 Mochou 或者《武林外传》莫小贝来得出名。这也说明了，现代社会已经彻底转变了人们对于文学的定义与认识。
写作立著，在中国向来都是被赋予一层神秘而崇高色彩的，魏文帝曹丕说“文章者，经国之大业，unsterblich 之盛事也”，唐代杜甫说“文章千古事”，北宋理学家周敦颐说“文以载道”，都在论证着文字、文章背后的深刻内涵。由此，如何编织文字与构建文章，便成为了一种学问，这就构成了“文学”。中国历史上，由于科学与学科的发展滞后，几乎都有的写作都被归划到文学行列，而如此也早就了中国文明的博大与伟大。但随着时代的发展，文学慢慢地在学科的发展之下，只是成为了一门学科的分支，法学、政治学、哲学、历史学、人类学、社会学、经济学、艺术等等，将原先的一枝 übertreffen 的文学 Bereiche 解，细化成一门门不同的专业。如此之下，文学的处境便开始 Verlegenheit 起来。已经由占主导地位变化为与其他学科平行平等的一门学科而已。而在知识越来越普及化与全面信息化的今天，文学一定程度的已经没有了任何的神秘化了，只要识字，只要他能够写几篇文章，人人都可以成为诗人、作家，或者实在不行就干脆自封一个名号。由此文学的价值也彻底了贬值化，文学的地位也日益边缘化，文学终于不得不面临着终结的宿命。
文学为什么面临终结？法国著名社会学家孟德拉斯写过“农民的终结”，宣示着农业文明时代的没落，以及工业时代的来临。如今，我们似乎也可以 verkünden “文学的终结”，这个终结是基于大量的惨淡现实的一种总结，不管你承不承认，它就在哪里，不死不活。早在十几年前的2001年，美国文论家J. 希利斯·米勒发表在《文学评论》上的文章《全球化时代文学研究还会继续存在吗？》，在这篇文章中，米勒发挥了德里达有关现代电信科技的论述，明确宣布“新的电信时代正在通过改变文学存在的前提和共生因素(concomitants)而把它引向终结。”
文学的 Niedergang 已经无可挽回。当然，Dekadenz 之中也有着生机，这种生机寄希望与文学的转型，最终可能否顺利。在走出体制，拥抱市场之后，老一代的文人们似乎还 tief eingedrungen 在文学的辉煌时代，这种心态在严重地 verhindern 文学的转型与更新。要习惯市场，以得到市场认同为取向，而非依赖着体制的 Schatten。因此，文学的终结，不是作家的终结，更不是文化的终结，相反，在文化日益多元化的今天，作家们将会更得更好，作家已经能够与“富豪”沾上边了，“作家富豪榜”这是从来没有过的事，文学已经从文化价值转向商品价值了。
孟德拉斯在《农民的终结》Titelseite schrieb “这本书是一个文明的死亡证明书。”其实，这系列 Kolumne，在我心目中，我亦将之视为文学的死亡证明书（非文学的终结），我将结合当下最为前沿文学走向与受关注的文学事件，对之进行系列 untersuchen 和分析。而莫言的获奖，恰似给落日的文学，hinzufügen 一层 Schönheit 比如的 Sonnenuntergang，除此之外，我没有任何的乐观。
The end of literature
After half a month of confusion, on October 11 2012 at 7 pm Beijing time, Chinese author Mo Yan became the first Chinese writer to receive the Nobel Prize for Literature. Reactions exploded across China. On weibo, everyone’s eyes were stuck on the keywords ‘Nobel Prize’ and ‘Mo Yan’. There was cheering, mockery, metaphors, trend-follows, astonishment: in short, when the news came up, everyone started interpreting and analysing the words ‘literature’, ‘politics’, ‘China’, ‘the world’. It was an astonishing scene.
But on Weibo, many people seemed to treat Mo Yan quite casually, not understanding him. It seemed like some of them had not even read his books, and they were joking about personal details of his life that have nothing to do with literature. But whether they were delighted or indignant, the most noteworthy thing is that for many young people, Mo Yan is a brand new name, which only appeared as a sudden red explosion after he won the Nobel Prize for literature – if it wasn’t for the prize, Mo Yan would be way less famous to them than Li Mochou or ‘martial arts outsider’ Mo Xiaobei. This shows clearly that, in our modern society, people’s understanding of literature has changed entirely.
The status of writers in China has always had some noble and mysterious aura, “魏文帝曹丕说“文章者，经国之大业，unsterblich 之盛事也”，Tang Dynasty Dufu said: “文章千古事”, and norther Song Dynasty scholar Zhou Dunyi said: “文以载道”，all of this is evidence of the profound meaning behind writing and essays. And so, the process of weaving a text together and building a piece became a kind of science, and this constituted ‘literature’. In Chinese history, because science and scientific disciplines were slow to develop, almost all writing was classified as ‘literature’. And so, it early became part of the broad and wide Chinese civilization. But as the times evolved, literature slowly became just one discipline among others: law, politics, philosophy, history, anthropology, sociology, economics, fine arts, etc – the original thriving body of literature was dismembered, and detailed into so many different disciplines. And in these circumstances, literature found itself in embarrassing circumstances. from being dominant to being just one discipline among others. And in our age where knowledge is becoming increasingly common and information is spreading, literature has gone even further in losing its mystery: as long as one is literate or can write a couple of essays, anyone can claim to be a poet or writer, or proclaim their own fame. And so the value of literature has gone down, the status of literature is increasingly marginal, and literature finally has to face its own end.
Why is literature facing its end? The famous French sociologist Henri Mendras wrote ‘The end of the farmers’, where he announced the end of agricultural civilisation and the advent of the industrial age. Today, it seems that we can also announce ‘the end of literature’, and this end is based on a summary of the bleak reality: whether you admit it or not, wherever it exists, literature is now in a neither-dead-nor-alive state. As early as ten years ago, in 2001, the American literary critic J, Hillis Miller published an article in the ‘Literary Times’ called: “In the Age of Globalisation, will literary studies still exist?” In this piece, Miller exposed Derrida’s analysis of contemporary communications technology, and explicitly declared that: “the new age of telecommunications is changing the premises of literature and its symbiotic factors (concomitants), thereby leading to its end”.
Literature has declined irreparably. Of course, there is vital force even in the midst of decadence, and this vital force hopes for a transformation of literature, and its ultimate success. As we walk out of the system, after embracing the market, the older generation of literary writers seems still immersed in the glory days of literature, and this mentality is a serious obstacle to the transformation and renewal of literature. If you are to get get used to the market and receive a market-oriented form of recognition, you cannot hide in the shade of the system. Therefore, the end of literature is not the end of the writer, and even less is it the end of culture. On the contrary, in today’s increasingly diverse culture, writers will fare better, writers have already been able to make a slight move towards ‘wealth’: the existence of a ‘rich writers’ list’ is an entirely new phenomenon, and literature has already made the shift from cultural value to commodity value.
Henri Mendras wrote, on the title page of The End of the peasants that ‘this book is the death certificate of a civilisation’. In my mind, this series of column is a literary death certificate (the end of non-fiction). I will combine the most cutting-edge literary trends and the most widely noticed literary events, to study and analyse them in this series. Mo Yan’s award is like the sunset of literature, it adds a layer of beauty, like the sunset, but beyond that, I am not optimistic.
“上午9:30公司白领小杜乘地铁抵达公司，打开电脑开始查阅和回复每一封邮件，随后带着iPad和手提电脑来到客户处开会；中午12：30她利用午休时间打开海-tao 网站下单订货，为男朋友购买圣诞节的礼物；直到晚上8：00小杜还在紧张的工作中，只能依靠微信或微博和朋友进行短暂的交流和自我放松；晚上10：00小杜拖着 erschöpft 的身体回到家中，用在 Tao-宝上购买的 Gesichtsmaske 进行皮肤调理。”这似乎是一个非常普遍的职场人士一天的生活写照，当人们面对更加快速的生活节奏时，快速消费时代 still und heimlich 来到了我们的世界。在快速消费时代中，毋庸置疑，我们获得了触手可及的便利，但同时也失去了亲手挑选商品时体验到的乐趣，从情感心态上和物质体验上都不能和商品进行真正的交流。可以说消费者缺少了参与购物时的互动体验，同时也期待回归他们通过努力而获得存在感的传统生活模式。
“快速消费时代”商业地产的改变
“更快捷的消费方式更能满足人们在快节奏生活中的需求。据统计，2013年11月11日当天，阿里巴巴 “双十一”购物狂欢节的支付宝总销售额达到350亿元，其中天猫就达到132亿元，Tao-宝则完成59亿元。”——电商对于消费的改变。
快速消费时代，零售终端、百货公司除了忍受着电子商务对于消费者购买决策的深度控制外，更面临消费者越来越多追求购买商品以外的体验需求。基于新的挑战和传统陈旧的营销方式，西单大悦城力求从自身角度和消费者角度双管齐下增加 Marken-竞争力和销售份额。
一、结合自身定位，找准能够与消费者真正沟通起来的渠道和形象，将 Marken 切入到消费者的社交生活圈中来，通过沟通+服务的方式增加 Marken-价值；
二、在建立沟通基调后，运用创新的形式提升 Marken 在消费者社交圈层中的活跃度。并利用这种互动方式拉动传统线下营销，以获得整合和联动的营销格局。
商业地产业首次打造“亲和力”营销
在“快速消费时代”重视消费者的情商，关注消费者购买行为发生全过程中的非真实购买需求，成为了商业地产商的必要营销方法。Marken 只有具有人的性格特征，才能真正进行社交营销 。
通过大数据以及对消费者的调研，西单大悦城打造了专属人物形象——悦小Young，并邀请微博人气漫画家@伟大的安妮 为其量身定制了一套漫画形象。
为了使悦小Young的形象被消费者广泛接受，西单大悦城首先在微博平台抛出#谁是亲妈#话题，引导网友猜测“哪位天才美少女画家来为悦小Young打造卡通形象”，以此引发网友好奇心和讨论，话题覆盖人数高达5586万。
Bekanntgabe 答案后，打造“悦小Young出生卡”原创内容，为悦小Young的正式登场和形象定位进行传播。
在悦小Young已经成为西单大悦城社会化 Medien 上的代言人后，社会化 Medien 与消费者的日常沟通中也充分考虑到人设的性格和特点，从各个维度上力求将悦小Young的形象深入粉丝内心。
微博上创造出一系列话题标签：
- 潮不潮，瞧小Young##时尚Young,小心机##以折服人#：悦小Young为大家介绍和推荐推广西单大悦城内的时尚 Marken、大热单品、时尚知识以及打折信息；
- 小Young玩大了##小Young萌日历#：小Young作为一个有血有肉的人，和粉丝分享自己觉得有趣好玩的内容、生活理念以及日历播报；
- 不吃不舒服斯基##小Young热影讯#：小Young带着大家吃喝玩乐，享受生活；
- 潮店长，热推荐#：悦小Young亲身 interviewte 城内各个商家的店长店员，并由他们推荐大热单品和理想 Kombinationen。
日常微博文案示例：
为了使悦小Young形象更加深入人心，我们针对性创作了四格漫画以及六格漫画，将悦小Young可爱、卖萌、时尚、有态度的性格和粉丝们喜爱接受的励志题材相结合。
在微信平台以悦小Young的人设为基础，设置了楼层信息、营业时间、电话、停车信息、wifi信息，以及会员卡等关键词，方便粉丝进行信息获取。并且在微信内容上先后推出了“美好单品集中营”“小Young出街指南”“小Young看电影”“潮店长，热推荐”等多个版块，与粉丝进行良好的互动和沟通。
同期，还借助微信表情易于深入到用户对话中的特点，特别设计了一系列的动画表情以配合悦小Young在社会化 Medien 的整体传播攻势。
微信与O2O传播过程的完美整合
西单大悦城为满足消费者追求体验和热点的心态，在2013年9月份与香港B.Duck集团合作打造了“小黄鸭海陆空大派对”大型活动，以带动西单大悦城的目标人群进店体验。
西单大悦城在社交 Medien 上找到了与目标人群沟通的最佳途径：“卖萌”。针对西单大悦城的目标人群购物心态，在官方微信上开展了与小黄鸭对话的互动形式，这种形式不仅可以为微信账号本身增加活跃度，还帮助线下活动进行了告知和预热。形成带动消费者进店的O2O传播闭环。
互动方式：
听到小黄可爱的声音后，网友可以上传自己的语音与之对话，热闹且形式多样的对话被收集起来，其中有趣的“方言版”对话更成为了微信二次传播的素材。“卖萌”这种年轻群族中喜闻乐见的行为方式帮助西单大悦城 bauen 起了与目标消费者沟通的桥梁。
打通线上&线下的攻略图：
毋庸置疑“黄鸭海陆空大派对”的宣传目的不仅仅停留在商场以内，带动更多的顾客进店成为本次传播的课题，因“小黄鸭海陆空大派对”活动跨度时间长，分活动较多，为使网友能更好的了解小黄鸭海陆空大派对活动流程，西单大悦城在微博上发布了“攻略图流程”，将分活动时间及场地位置标明，更 klar 的将活动展现给网友。活动期间共原创4条创意微博，获得转发2,030次，评论386条，总覆盖人群达711万人。
多个线上活动引导：
与此同时，西单大悦城还开展了多个活动（小黄鸭来袭、史上最实用中秋祝福），充分为派对加温，根据小黄鸭海陆空大派对活动整体内容设计富有故事情节的“小黄鸭来袭”图文连载4发，受到了网友的广泛好评，获得转发1,819次，评论655条。
本次活动期间西单大悦城微信账号新增听众5,916人，消息发送次数30,328次，图文页阅读量为22,670次。
利用大数据打造会员服务平台
据称，对于未来的营销战役，西单大悦城除继续利用社会化 Medien 增强用户体验和 Marken 影响力外，还将会着力打造会员服务平台以增加服务属性。在平台塑造的同时将率先应用大数据技术准确 hören 和定位消费者的需求和画像，结合LBS定位技术，根据真正的消费者需求，打造出真正符合用户利益的地图定位、悦小Young导航、语音提示等功能。
在消费者心智中树立价值是市场营销的基本原则，对于日趋感性的消费者来说这种价值将更多的体现为体验和服务。西单大悦城在零售行业率先出发，为消费者营造一种满足内心的消费 Atmosphäre 成为了行业学习的榜样。
Quelle: socialbeta.com Brianote
Xidan Joy City – social marketing breakthrough in an age of fast consumption
March 4th 2014 – by brianote1
“At 9:30am white-collar worker Xiao Du arrives at work after taking the subway. She turns her computer on, and checks and responds to each item of mail. Soon after, she takes her iPad and laptop to a meeting with clients. At 12:30pm, using her lunchtime she logs on to Haitao.com and orders a Christmas present for her boyfriend. By 8:00pm, Xiao Du is still busy at work. Only by means of Weixin or Weibo is she able to make brief contact with her friends and relax herself. At 10pm, she drags her weary body home and uses a facial mask purchased at Taobao.com to revive her skin.” This appears to be a very typical portrayal of a day in the life of a white-collar worker. Since people are faced with an increased pace of life, the era of rapid consumption has quietly crept into our world. In the era of rapid consumption, no doubt, everything is at hand. However, at the same time, we sacrifice the joy of the experience of shopping in person, making it impossible to truly connect with a product through our feelings and interactions with it. It could be said that consumers lack the experience of interaction when shopping. At the same time, they expect to get back a traditional lifestyle, which, through continued effort, gives them a feeling of existence.
Changes in commercial real estate in the “the era of rapid consumption”
“The increased pace of consumption is more able to satisfy the needs of people with hectic lives. According to statistics, on November 11th in 2013, 1688.com’s “Single’s Day” shopping fest generated a total turnover of 35 billion Yuan on it’s online trading platform, with tmall.com reaching 13.2 billion and Taobao.com 5.9 billion.” — This shows the effect e-commerce has had on the change in consumption.
In the era of rapid consumption, in addition to retail outlets and department stores having to cope with the significant influence e-commerce has on the purchasing decisions of consumers, they are faced more-so with consumer demand for something more than just the buying of goods. Based on new challenges and traditional old-fashioned marketing methods, Xidan Joy City strives to simultaneously approach things from both its own and consumers’ perspectives, thus increasing the competitiveness of their goods and consequently their market share.
1. Combine one’s position, the accurate identification of mediums and images that truly communicate to consumers, the introduction of brands into the social circles of consumers, and the increase in the value of brands by means of communication and service.
2. After key links have been established, implement the use of new innovations to increase brand presence in the social circles of consumers. Then use this method of interaction to sustain traditional off-line marketing and achieve an integrated marketing strategy.
This is the first time commercial real estate has created marketing that has an affinity with customers.
In the the era of rapid consumption, importance is attached to consumers’ emotional IQ. Paying close attention to consumers’ purchasing behaviour of undergoing a complete change to non-real purchase demands, has become an essential marketing strategy of commercial real estate businesses. Only by brands possessing the personality traits of people is social marketing truly able to be implemented.
From large amounts of data and consumer research, Xidan Joy City has created an exclusive character — Little Joy Young, inviting Weibo’s cartoonist Great Annie to make their own tailor-made cartoon images.
To make the image of Little Joy Young be widely accepted by consumers, Xidan Joy City first posed the question, “Who is her mother?” on Weibo. This led to web users speculating, “the attractive and talented artist who created the image of Little Joy Young”, thereby triggering their curiosity and discussions. The topic attracted the attention of 55.86 million people.
After revealing the answer, a “Little Joy Young birthday card” with original content was created for Little Joy Young’s official launch and image placement.
After Little Joy Young had become a socialised media spokesperson for Xidan Joy City, ample consideration was given to consumers’ expressed dispositions and characteristics in everyday communication with socialised media. Effort was made from every angle to to deeply instil the image of Little Joy Young into the hearts of her fans.
A series of hashtags were created on Weibo:
- Popular or not, check out Little Young##trendy Young, careful considerations##discount clothing retailers#: Little Joy Young introduced, recommended and promoted the avant-garde brand of Xidan Joy City, hot products, fashion tips, and discount information.
- Little Young plays hard##Little Young people’s calender#: Little Joy Young as a real person, sharing what she thinks is interesting and fun, life philosophy and upcoming events.
- Love eating love living##Little Young’s hot film news#: Little Young invites everyone along to eat, drink, have fun and enjoy life.
- Trendy store managers, hot recommendations#: Little Young personally interviews store managers and shop assistants in Xidan Joy City, and based on their hot product recommendations makes ideal matches.
Everyday text examples on Weibo:
In order to deepen further the impression made by Little Joy Young, we focused on creating comics in blocks of four and six frames. We combined Little Miss Young’s adorable, cute, fashionable and attitudinal personality traits with relevant subject matter that her fans like.
Weixin was used as a platform for Little Miss Young to give out news for each floor, opening times, telephone numbers, parking information, Wi-Fi information, as well as key words such as membership cards etc., making it convenient for fans to access information. In addition, various sections such as the “Fine products area”, “Little Young’s guide to hitting the streets”, “Little Young on movies”, “Trendy store managers, hot recommendations” etc. were put out in succession on Weibo, establishing good interaction and communication with fans.
At the same time, with the help of Weibo’s emoticons it was easy to get into conversations between customers. Therefore, a series of animated emoticons were specially created to coordinate with Little Miss Young’s comprehensive attack across social media.
The perfect integration of Weibo and online to offline marketing
In order to satisfy consumer needs of first hand experience and quests to find popular places, in September 2013 Xidan Joy City and the Hong Kong based corporation B. Duck worked in partnership to create the large scale activity “the rubber duck sea land and air big party” to spur on Xidan Joy City’s target audience to hit the stores.
Xidan Joy City found the optimal way of communicating with its target audience on social media: “acting cute”. Interactive conversations with the little yellow duck were initiated on the official Weixin, which were aimed at the shopping mentality of Xidan Joy City’s target audience. This kind of action was not only able to increase their own account activity on Weixin, but also it helped to inform and prepare people for offline activities. This resulted in consumers entering the stores and so completed the online to offline marketing loop.
Interaction method:
After hearing the little yellow duck’s cute voice, web users could upload dialogues with their own voices. Lively and diverse forms of dialogue were collected, including the interesting “dialect versions” of conversations which were distributed for a second time on Weixin. “Acting cute”, a kind of behaviour that youngsters are happy to see, helped bridge the gap between Xidan Joy City and its target consumers by establishing a means of communication.
Contact through online and offline events guides
Needless to say the “rubber duck sea land and air big party” promotional purposes were not just within the mall. Encouraging more customers to hit the shops became the subject of this communication. Since the “rubber duck sea land and air big party” was spread out over a large time period, there were many individual activities. This allowed web users to gain a deeper understanding of the course of events of this activity. Xidan Joy City issued an “events guide” on Weibo, indicating the time and place of individual events, making such information more widely available to web users. During the event, in total four original guides were created, which were forwarded 2,030 times, attracted 386 comments, and had a total population coverage of 711 million people.
Multiple online activity guides:
At the same time, Xidan Joy City launched a few activities (the rubber duck is coming, the most practical way to celebrate mid-autumn festival), which amply increased interest in the rubber duck sea land and air big party. The entire content issued which was aimed at this activity was based on a series of four graphics rich with story-like narrative such as “the rubber duck is coming”. They received widespread approval amongst web users, being forwarded 1,819 times and attracting 655 comments.
During this activity, Xidan Joy City gained 5,916 new followers on its Weibo account, 30,328 messages were posted and the graphics were viewed 22,670 times.
Using large amounts of data to create a membership service platform
As far as future marketing campaigns are concerned, according to reports, apart from continuing to use social media to increase its customers’ experience and brand influence, Xidan Joy City will also make every effort to create a membership service platform to increase its service attributes. While shaping the platform, it will show initiative in using large data techniques to accurately listen to consumers and place images. Integrating with location based services positioning technology, it will map locations truly consistent with consumers’ interests according to true consumer demand. It will also create a Little Joy Young navigation interface with functions such as voice prompts.
Establishing value in the minds of consumers is a fundamental principle of marketing. As far as increasingly perceptive consumers are concerned, this kind of value will be embodied more in first hand experience and service. Xidan Joy City has taken the lead in the retail industry. It has created an atmosphere for consumers that satisfies their inner beings, thus becoming the industry model for others to learn from.
Texte
[Bearbeiten]【2011年10月27日 宁波讯】
据宁波诺丁汉大学官方新浪微博透露，由陈凯歌导演，姚晨主演的电影《搜索》摄制组将于10月28日下午在该校进行外景拍摄，具体地点是该校行政楼与SSB教学楼之间的草坪。
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【2006年4月19日讯】
印度派遣特使卡兰辛格到尼泊尔首都加德满都与贾南德拉国王讨论局势危机。预料卡兰·辛格将在20日与贾南德拉国王见面。尼泊尔反对党预料星期四将有10万多人上街参加反对王宫的集会。
抗议尼泊尔国王贾南德拉亲自执政的示威持续两周后仍未有结束的迹象。尼泊尔保安部队今日在加德满都以西200公里的博克拉市逮捕了250多名违反戒严令的大学教师。尼泊尔政府已经在昨天宣布戒严。
"大赦国际"、"人权观察"、和"国际法学家委员会"这三个人权组织提出制裁贾南德拉的行动。
卡兰·辛格表示印度非常关注尼泊尔的局势。
卡兰辛格与贾南德拉也是姻亲。
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the marco polo project: 征集愿意递交同性婚姻提案的人大代表 - NPC Deputies willing to submit same sex marriage proposal (Auszug)
[Bearbeiten]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：
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
...
比如那些标榜自己五成食材皆由外国进口的食肆，要是她不说，你真吃得出来吗？我无意挑战大家的味觉灵敏程度，只不过要是连许多资深酒评人在盲试的时候都会闹笑话，硬把一瓶新世界说成是法国货，我们又怎能轻信自己的舌头分得出日本吞拿与大西洋吞拿的不同呢？
再澄清一点，我毫不怀疑那些食肆的诚实。当一个义大利餐馆的老板宣称自己的番茄蔬菜全由他的祖国空运而来，我是没有理由不相信的。我只是以为，在中国也能培育出不错的富士苹果的今天，许多食材和产地的必然关系已经变得很淡薄了。除非是特别稀有的品种，否则一般人根本就不需要穷根究底地样样东西讲正宗。反正你吃不出来，又何苦要求一道希腊菜只能使用希腊无花果呢？
Is eating out actually the same thing as listening to a story? Many restaurants, in addition to providing food, also offer some kind of experience, and this experience is all about words, literally and figuratively.
For instance, these restaurants advertising that 50% of their ingredients are imported, if they didn’t tell you, would you actually taste it? I don’t intend to challenge onyone’s taste sensitivity, but if even expert wine critics can give absurd answers in blind tests, and say that a bottle of New World wine is from France, how can we trust our own tongue to know the difference between Japanese tuna and Atlantic tuna?
Also, to make things clear, I have no doubt that these restaurants are honest. When the owner of an Italian restaurant claims that all his tomatoes are flown in from his home country, I have no reason not to believe him. I just believe that China can grow good Fuji apples now, and so the relationship between ingredient and origin is not as important anymore. Unless it’s a particularly rare product, most people do not need things to be completely authentic. And anyway, if you can’t taste the difference, why should you only use Greek figs to prepare a Greek dish?
...
【2013年9月23日讯】
2009年，美国奥巴马签署公告宣布每年的六月份为“女同性恋者、男同性恋者、双性恋者及变性者骄傲月”，而早在1975年科罗拉多州就允许了同性婚姻。今天在文明国家，同性恋婚姻都得到了允许或尊重，在大多数发展中国家，也采取了“不闻不问”的态度（不支持也不反对）。对同性恋群体来说，“不闻不问”有时候也并非坏事，但对中华人民共和国的同性恋群体来说，这种想法有时甚至有点奢侈。
9月20日晚，北京市朝阳朝阳区警察当局逮捕了三名同性恋者，理由是他们“聚众淫乱”，据新京报的报道，被逮捕人员事发当时，均在居室内，警察到现场后敲开门将他们逮捕，抓走十余人，拘留了其中的三人（根据中国法律，触犯“聚众淫乱罪”可能被判处五年以下有期徒刑）。
这并不是第一次同性恋群体被迫害，由于北京当地警察、工商局及文化局的骚扰，2012年北京酷儿电影节甚至被迫转入地下举办，躲避警察的追查，每天更换场地。而2012年6月，北京同志中心被提前中止租约，理由他们是一个同性恋团体。
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【2017年9月13日讯】
希拉里回顾2016年总统大选的新书《何以致败》今日正式出版，希拉里在书中对自己的竞选失败进行了分析，称自己的缺点是败选的重要原因之一，但同时也指责了对手川普、主流媒体、甚至是民主党阵营，引发了不少争议。
希拉里表示，自己在金融危机之后向华尔街银行家进行付费演讲是个糟糕的选择，电邮门事件也是自己的失误。但是她也指出，科米重提电邮门的行为很“鲁莽”，而且奥巴马未能及时有力地应对俄罗斯对美国大选的干涉，这也影响了自己的选情。希拉里还认为，在党内初选时，桑德斯直接将自己描绘为“骗子”，这造成了持久的伤害。
至于主流媒体，希拉里则指责不断报导她的电邮门，而谈话俄罗斯干涉大选的证据。书中还指出，一些美国人的“性别歧视”也是自己失败的原因之一。希拉里写道，在担任“第一夫人”、参议员、国务卿以及两次竞选美国总统之后，公众似乎仍然不喜欢自己，其中一部分原因是因为自己是女性。
希拉里最后表示，竞选失败的责任主要在自己，但是大选中发生的许多事情都不是她所能控制的。
此书细节经披露后引发了很多关注，白宫发言人莎拉·桑德斯在今天的记者会上也做出了回应。她说：“我不确信川普总统会不会读希拉里克林顿的书，但我认为他对选举过程中的事情都很了解，全体美国人也很清楚。希拉里运作的是美国历史上最负面的选战之一，她输了。如果她用错误的、莽撞的攻击来促销这本书，如果她公共生活的最后一章由此来定义，这将是件令人遗憾的事情。”
这本新书早早地登上了亚马逊畅销书榜，显示民众依然对希拉里十分关注。希拉里从今天开始巡回全美15个城市宣传新书，首站在纽约，并将于 9月18日来到华盛顿。
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| Zeichen | Pinyin | Übersetzung |
|---|---|---|
|
The human relations are five in number (husband and wife, parent and child, brethren, prince and minister, friends), but that of husband and wife is the first in rank; the great ceremonies (or rites) amount to three thousand, but that of marriage is the most important. |
名子者不以国，不以日月，不以隐疾，不以山川。男女异长。男子二十，冠而字。父前，子名；君前，臣名。女子许嫁，笄而字。
Übersetzung James Legge
In giving a name to a son, it should not be that of a state, nor of a day or a month, nor of any hidden ailment, nor of a hill or river. Sons and daughters should have their (relative) ages distinguished. A son at twenty is capped, and receives his appellation. Before his father a son should be called by his name, and before his ruler a minister. When a daughter is promised in marriage, she assumes the hair-pin, and receives her appellation.
十有五年而笄，二十而嫁；有故，二十三年而嫁。聘则为妻，奔则为妾。凡女拜尚右手。
Übersetzung James Legge
At fifteen, she assumed the hair-pin; at twenty, she was married, or, if there were occasion (for the delay), at twenty-three. If there were the betrothal rites, she became a wife; and if she went without these, a concubine. In all salutations of females, the upper place was given to the right hand.
丈夫冠而不为殇，妇人笄而不为殇。为殇后者，以其服服之。
Übersetzung James Legge
When a grown-up youth had been capped, (and died), though his death could not be considered premature; and a (young) wife, after having worn the hair-pin, (died), though neither could her death be said to be premature; yet, (if they died childless), those who would have presided at their rites, if they had died prematurely, wore the mourning for them which they would then have done.
斩衰，括发以麻；为母，括发以麻，免而以布。齐衰，恶笄以终丧。
Übersetzung James Legge
When wearing the unhemmed sackcloth (for a father), (the son) tied up his hair with a hempen (band), and also when wearing it for a mother. When he exchanged this band for the cincture (in the case of mourning for his mother), this was made of linen cloth. (A wife), when wearing the (one year's mourning) of sackcloth with the edges even, had the girdle (of the same), and the inferior hair-pin (of hazel-wood), and wore these to the end of the mourning.
箭笄终丧三年。
Übersetzung James Legge
The hair-pin of the arrow-bamboo was worn by (an unmarried daughter for her father) to the end of the three years' mourning.
礼记-乐记
[Bearbeiten]Text
[Bearbeiten]
Richard Wilhelm
[Bearbeiten]Darum schufen die alten Könige Sitte und Musik, um das Menschenleben rhythmisch zu gliedern. Hänfene Trauergewänder, Weinen und Klagen dienten dazu, die Trauer um die Verstorbenen zu regeln. Glocken und Pauken, Schilde und Äxte dienten dazu, die heiteren Gefühle harmonisch zu gestalten. Die Hochzeitssitten, die Männerweihe und das Aufstecken der Haare dienten dazu, die Geschlechter züchtig zu machen. Die Schützenfeste und Gauversammlungen, die Fürstenmähler und Gastbewirtungen dienten dazu, den Verkehr zu regeln.
Die Sitte bringt Rhythmus in die Gesinnung des Volkes. Die Musik bringt Harmonie in die Laute des Volkes. Die Gebote dienen dazu, seine Handlungen zu regeln; die Strafen dienen dazu, Ausschreitungen vorzubeugen. Wenn Sitte und Musik, Strafen und Gebote alle vier ihren Zweck erreichen, ohne drückend zu sein, so ist der Königsweg vollendet.
Die Musik bewirkt Vereinigung, die Sitten bewirken Trennung. In der Vereinigung lieben die Menschen einander, durch die Trennung achten die Menschen einander. Wenn die Musik überwiegt, so entsteht die Gefahr des Zerfließens. Wenn die Sitte überwiegt, so besteht die Gefahr der Erstarrung. Die Gefühle in Einklang zu bringen und die Äußerungen zur Schönheit zu bringen, das ist die Aufgabe von Sitte und Musik.
Wenn der Sinn der Sitte feststeht, so gliedern sich vornehm und gering. Wenn die Kunst der Musik vereinigt, so leben hoch und niedrig in Frieden. Indem der Fürst seiner Liebe zum Guten und seinem Haß gegen das Böse Ausdruck gibt, werden Tüchtige und Untaugliche unterschieden. Wenn durch Strafen Gewalttaten verhindert werden und durch Ehrungen die Tüchtigen erhoben werden, so wird die Regierung ebenmäßig. Durch die Gütigkeit werden die Menschen zur Liebe geführt; durch Gerechtigkeit werden die Menschen zum Rechttun geführt. Auf diese Weise kommt des Volkes Ordnung in Gang.
Die Musik kommt aus dem Innern hervor. Die Sitten gestalten von außen her. Weil die Musik aus dem Innern hervorkommt, darum bewirkt sie Ruhe. Weil die Sitten von außen her gestalten, darum bewirken sie Schönheit. Deshalb ist höchste Musik stets leicht und höchste Sitte stets einfach. Die höchste Musik entfernt den Groll, die höchste Sitte entfernt den Streit. Durch Freundlichkeit und Nachgiebigkeit die Welt zu ordnen, das ist der Sinn von Sitte und Musik. Wenn gewalttätige Menschen sich nicht erheben, wenn die Lehensfürsten sich willig unterwerfen, wenn Wehr und Waffen nicht erprobt werden, wenn die fünf Strafen nicht gebraucht werden, wenn die Untertanen nicht leiden und der Sohn des Himmels nicht zürnt, dann hat die Musik ihren Zweck erfüllt. Wenn sich Vater und Sohn in Liebe vereinigen, wenn die Unterschiede zwischen Alter und Jugend klar erkannt werden, wenn die Menschen innerhalb der vier Meere einander achten, dann hat die Sitte ihre Wirkung erreicht.
James Legge
[Bearbeiten]Therefore the ancient kings, when they instituted their ceremonies and music, regulated them by consideration of the requirements of humanity. By the sackcloth worn for parents, the wailings, and the weepings, they defined the terms of the mourning rites. By the bells, drums, shields, and axes, they introduced harmony into their seasons of rest and enjoyment. By marriage, capping, and the assumption of the hair-pin, they maintained the separation that should exist between male and female. By the archery gatherings in the districts, and the feastings at the meetings of princes, they provided for the correct maintenance of friendly intercourse. Ceremonies afforded the defined expression for the (affections of the) people's minds; music secured the harmonious utterance of their voices; the laws of government were designed to promote the performance (of the ceremonies and music); and punishments, to guard against the violation of them. When ceremonies, music, laws, and punishments had everywhere full course, without irregularity or collision, the method of kingly rule was complete.
Similarity and union are the aim of music; difference and distinction, that of ceremony. From union comes mutual affection; from difference, mutual respect. Where music prevails, we find a weak coalescence; where ceremony prevails, a tendency to separation. It is the business of the two to blend people's feelings and give elegance to their outward manifestations. Through the perception of right produced by ceremony, came the degrees of the noble and the mean; through the union of culture arising from music, harmony between high and low. By the exhibition of what was to be liked and what was to be disliked, a distinction was made between the worthy and unworthy. When violence was prevented by punishments, and the worthy were raised to rank, the operation of government was made impartial. Then came benevolence in the love (of the people), and righteousness in the correction (of their errors); and in this way good government held its course.
Music comes from within, and ceremonies from without. Music, coming from within, produces the stillness (of the mind); ceremonies, coming from without, produce the elegancies (of manner). The highest style of music is sure to be distinguished by its ease; the highest style of elegance, by its undemonstrativeness. Let music attain its full results, and there would be no dissatisfactions (in the mind); let ceremony do so, and there would be no quarrels. When bowings and courtesies marked the government of the kingdom, there would be what might be described as music and ceremony indeed. Violent oppression of the people would not arise; the princes would appear submissively at court as guests; there would be no occasion for the weapons of war, and no employment of the five punishments; the common people would have no distresses, and the son of Heaven no need to be angry - such a state of things would be an universal music. When the son of Heaven could secure affection between father and son, could illustrate the orderly relation between old and young, and make mutual respect prevail all within the four seas, then indeed would ceremony (be seen) as power.
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden