Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 754
Zeichen
[Bearbeiten]| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
埙 |
xun1 | Xun (chin. Blasinstrument) | wiktionary Etymologie: |
昺 |
bing3 | (Alternative zu 炳), hell, klar | wiktionary Etymologie: |
旒 |
liu2 | Quast | wiktionary Etymologie: |
旌 |
jing1 | Banner, Fahne | wiktionary Etymologie: |
赠 |
zeng4 | schenken, überreichen | wiktionary Etymologie: |
Zusammengesetzte Wörter
[Bearbeiten]昺
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
赵昺 |
zhao4 bing3 | Emperor Bing of Song China |
旌
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
旌旗 |
jing1 qi2 | Banner |
旌德 |
jing1 de2 | Jingde (Ort in Anhui) |
旌阳 |
Jing1 yang2 | 德阳市[De2 yang2 shi4], Sichuan |
旌陽 |
Jing1 yang2 | 德阳市[De2 yang2 shi4], Sichuan |
旌阳区 |
Jing1 yang2 qu1 | 德阳市[De2 yang2 shi4], Sichuan |
旌陽區 |
Jing1 yang2 qu1 | 德阳市[De2 yang2 shi4], Sichuan |
旌德县 |
jing1 de2 xian4 | Kreis Jingde (Provinz Anhui, China) |
旌德縣 |
jing1 de2 xian4 | (traditionelle Schreibweise von 旌德县), Kreis Jingde (Provinz Anhui, China) |
赠
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
回赠 |
hui2 zeng4 | Gegengeschenk |
赠款 |
zeng4 kuan3 | finanzielle Zuwendung, Geldgeschenk |
赠资 |
zeng4 zi1 | Aufbesserung |
赠物 |
zeng4 wu4 | Wohltätigkeit |
赠送 |
zeng4 song4 | schenken |
赠与 |
zeng4 yu3 | bescheren |
赠言 |
zeng4 yan2 | Abschiedsworte, bei Verabschiedung eines Freundes gegebene Worte des Ratschlags oder der Ermutigung |
赠予 |
zeng4 yu3 | schenken |
赠品 |
zeng4 pin3 | Gabe, Prämie |
赠券 |
zeng4 quan4 | Gutschein |
赠给 |
zeng4 gei3 | widmen |
赠股 |
zeng4 gu3 | Berichtigungsaktien, Gratisaktien |
赠阅 |
zeng4 yue4 | jd. ein Leseexemplar zur Verfügung stellen |
遗赠 |
yi2 zeng4 | vermachen |
互赠 |
hu4 zeng4 | Geschenke austauschen |
赠与者 |
zeng4 yu2 zhe1 | Spender |
赠阅本 |
zeng4 yue4 ben3 | Belegexemplar, Pflichtexemplar, Rezenzsionsexemplar (送给评论者评论的) |
赠送礼品 |
zeng4 song4 li3 pin3 | Repräsentationsgeschenke |
适于赠送 |
shi4 yu2 zeng4 song4 | Darstellbarkeit |
遗产受赠人 |
yi2 chan3 shou4 zeng4 ren2 | Erbe |
作者签名赠送本 |
zuo4 zhe3 qian1 ming2 zeng4 song4 ben3 | Autorenexemplar |
Sätze
[Bearbeiten]埙
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
昺
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
旒
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
旌
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|
赠
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
他们互赠礼品。 |
They give presents to one another. (Mandarin, Tatoeba zhouj1955 CK ) | |
获人赠马，休看马口。 |
Einem geschenkten Gaul schaut man nicht ins Maul. (Mandarin, Tatoeba Martha xtofu80 ) | |
证婚人致贺词，双方互赠结婚戒指。 |
Die Trauzeugen übermitteln die Glückwünsche und beide Seiten überreichen sich gegenseitig die Trauringe. (Mandarin, Tatoeba sysko AC ) | |
赠与比接受更让人觉得幸福。 |
Geben ist seliger denn nehmen. (Mandarin, Tatoeba fucongcong Hans_Adler ) |
einsortieren
[Bearbeiten]| Zeichen | Pinyin | Übersetzung |
|---|---|---|
旌旗蔽日 |
jing1 qi2 蔽 ri4 | Literally: banners and flags (so numerous, that they) block out the sun; Describing a vast and mighty army. (Wiktionary en) |
忽见旌旗蔽日 |
hu1 jian4/xian4 jing1 qi2 蔽 ri4 | they suddenly saw a vast number of banners which seemed to block out the sun (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
夺得旗旌、金鼓、马匹极多 |
夺 de2/de5/dei3 qi2 jing1 、 jin1 gu3 、 ma3 pi1/pi1/pi3 ji2 duo1 | they also seized a huge amount of banners, gongs and horses (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
车驾行不到数里，忽见旌旗蔽日 |
che1 jia4 hang2/xing2 bu4 dao4 shu3/shuo4 li3 ， hu1 jian4/xian4 jing1 qi2 蔽 ri4 | The royal carriage had not gone more than a few li when they suddenly saw a vast number of banners which seemed to block out the sun (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
赤兔马亦董公所赠也 |
chi4 tu4 ma3 yi4 dong3 gong1 suo3 zeng4 ye3 | "Red Hare" is also a present from Lord Dong (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
又赠金银五百两 |
you4 zeng4 jin1 yin2 wu3 bai3 liang3 | they also donated 500 taels of gold and silver (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
Lückentexte
[Bearbeiten]前几天，是西方传统节日“圣诞节” ，有 Medien 报道，西北某高校“圣诞节”组织学生观看中华传统文化宣传片，“平安夜各班辅导员都在场，楼下有许多老师把守，逃走将按三次旷课处理” 。该校微博回应，这么做“只是希望大家不要盲目崇洋媚外，重视起中国传统文化” 。另有报道称，温州多所中小学接到教育部门通知，要求“不在校园里举行任何与圣诞主题有关的活动” ；更有湖南某高校学生身着汉服，在一处圣诞活动现场，举起“抵制圣诞节”的标语。
近年来，“洋节”能不能过、中国传统节日怎么过的话题时有讨论，每逢西方“圣诞节”“情人节”之际，争论的声音时有耳闻，也有专家学者倡议设立“中华母亲节”“中华父亲节” ，以取代年轻人爱过的西方“母亲节”“父亲节” 。这是出于人们保护弘扬中国传统文化的自觉。认识到乱过“洋节”容易对传统文化造成不良影响，教育部门、学校采取措施，青少年自身也有所行动，和几年前“有节就过”“盲目过节”相比，这种态度转变无疑值得赞许。
然而，保护弘扬中国传统文化，是否需要强制“抵制圣诞节” ，人们“抵制”的又是什么，却值得深究一番。这所西北高校在回应中表示，一些学生认为“洋节”时尚，中国传统节日“老土” ，“这是一个令人痛心的现象” 。实际上，无论中国还是西方，节日承载了本民族的文化历史记忆和民族情感，而本民族的节日在他者看来，则首先是一种文化奇观。在西方国家的中国居民聚居区，也常有当地居民出于喜爱和好奇，与中国人一同过春节的情况，故而笔者以为，节日本无“时尚”与“老土”之分，只有“新奇”“ungewohnt”与“习以为常”之分。
只不过，由于西方商品经济发达，“洋节”传入中国时，经过商业模式的运作，仅为国人带来了一套精美的物质形式，它以“圣诞节”“情人节”的面目示人，内里实为一种大众消费体验。年轻人在“圣诞节”互送苹果，在“情人节”赠送 Rosen、巧克力，其实不是本土意义上的“过节” ，而是在商业模式的诱导下，体验一种新奇 ungewohnte 的“过法” ，对于不熟悉西方文化的过节者来说，无异于一场有趣的游戏。故而，“抵制圣诞节”其实是在抵制对“圣诞节”的过度消费，并担心这种过度消费带来的“圣诞节”热闹景观，会影响传统节日在人们心中的地位。其实这种“体验”始终停留在消费层面，“圣诞节”等西方节日所承载的文化本身，并未也不太可能仅仅因此而深入人心。
由此可见，以抵制“洋节”的过度消费来保护弘扬传统文化，其实是一种观念上的错位。我们真正需要 vorsehen 的是，商业模式、消费主义带来的节日的同质化现象。几年前就曾有学者 in einem Artikel 表示，消费主义正在 ausradieren 我们的节日记忆；国人“节”“假”不分，往往把“节日”过成“假日” 。如今，旅游、购物、gut zu essen 已成为许多节日的主要内容，人们的这种“过法” ，把春节、清明节、中秋节等都简化成了“休闲 und Unterhaltung 节” 。笔者以为，真正应该担心的是，国人在休闲 und Unterhaltung 的过节方式下，把中国传统节日过得像那些作为“有趣的游戏”来体验的“洋节”一样，一旦如此，中国传统节日对于国人的意义也只能止于消费，其所承载的历史文化记忆和民族情感将无法深入人心。
Can boycotting Christmas save Chinese culture?
The traditional Western festival of Christmas took place a few days ago, and some media reports said that in a North-Western university, a group of students organised the viewing of traditional Chinese videos for ‘Christmas’, while ‘on Christmas Eve, all the class leaders were present, many teachers guarded the exits, and absence would be punished three times as much as usual”. The school’s weibo account responded that this was so that ‘not everyone would blindly fawn to foreign cultures, and look back at the Chinese traditions’. Another report indicated that many primary and secondary schools in Wenzhou received a notice to ‘not carry on any Christmas related activities’ ; and at a College in Hunan, a student dressed in traditional Chinese clothes, and carried a ‘Boycott Christmas’ sign at a Christmas event.
In the last years, it’s been a regular topic of discussion whether we should celebrate Western festivals, and how to celebrate Chinese festivals. For each Western ‘Christmas’ or ‘Valentine’s Day’, an argument is heard; and some experts and scholars have taken initiatives to set up a Chinese ‘Mother’s Day’ or ‘Father’s Day’ to replace the Western Mother’s Day or Father’s day that young people love. This is to increase the awareness of a need to protect traditional Chinese culture among people. There is a sense that chaotically celebrating Western festivals poses a threat to traditional culture, and so education departments and schools have taken measures – teenagers themselves have taken initiatives. In copmparison to the prevalent attitude a few years ago, when ‘every festival should be celebrated’ and ‘let’s blindly celebrate’ was the rule, this is definitely praiseworthy.
However, does the protection of traditional Chinese culture require a mandatory ‘Christmas boycott’ – and it is worth questioning deeper what it is exactly that people are ‘boycotting’. This is what North-Western University said in response – some of the students find that Western festivals are ‘fashionable’, while Chinese festivals are ‘old fashioned’: ‘This is a sad phenomenon’. In fact, whether in China or in the West, Festivals carry the historical memory and national feeling of that nation, but in the eyes of others, those festivals are mainly cultural spectacles. In Western cities, there is often interest and curiosity for the residents of Chinatowns and their customs, and they like celebrating Spring Festivals with the Chinese community. Therefore, I belive that festivals are no intrinsically ‘fashionable’ or ‘old-fashioned’, but only ‘new’, ‘foreign’ or ‘usual’.
The only thing is, because of the development of Western consumer economy, when the ‘Western Festival’ get into China, they’re already been commodified. They only offer a certain physical form to Chinese people, externally, they look like ‘Christmas’ or ‘Valentine’s day’, but in fact, they’re nothing more than consumer experiences. At Christmas, young people give each other an apple; for Valentine’s day, they give each other roses or chocolates. In reality, this is not properly ‘celebrating a festival’, but under the impulsion of a commercial framework, experience some novel and strange form of ‘going beyong the law’. For the people celebrating the festival who are not familiar with Western culture, it’s nothing more than a fun game. Therefore, ‘boycotting Christmas’ is actually boycotting the excessive consumption that goes with Christmas, and worrying that the excessive consumption associated with Christmas may tarnish the status of traditional festivals in people’s minds. In fact, this kind of ‘experience’ never goes beyond consumption, the cultural content of ‘Christmas’ and other western festivals is unlikely to enter deep into people’s hearts through the current form of celebration.
From this point of view, controlling the consumerist experience of foreign festivals as a way to protect traditional Chinese festivals is a case of conceptual mistake. What we really need to guard against is the commericalisation, the consumerisation, and the homogenization of our festivals. A few years ago, a scholar wrote that consumerism is erasing our memories of festivals; we no longer distinguish between a festival and a day off, and more and more, we simply think of festivals as a day off work. Today, tourism, shopping and good dining have become the core of many festivals, and from a ‘special time’, Spring Festival, Qingming Festival, mid autumn festival have become nothing more than a ‘day of recreation’. I believe, what we should really worry about is that, under the influence of entertainment culture, Chinese people are now celebrating our national festivals in the same way that we do these foreign festivals, as pure ‘fun and novelty experiences’. And if that is the case, our traditional festivals will have no further meaning for us than a consumer experience, and none of the historical significance and national sentiment they carry will penetrate deep into our hearts.
Texte
[Bearbeiten]子路去鲁，谓颜渊曰：“何以赠我？”曰：“吾闻之也：去国，则哭于墓而后行；反其国，不哭，展墓而入。”谓子路曰：“何以处我？”子路曰：“吾闻之也：过墓则式，过祀则下。”
Übersetzung James Legge
When Zi-lu was going away from Lu, he said to Yan Yuan, 'What have you to send me away with?' 'I have heard,' was the reply, 'that, when one is leaving his state, he wails at the graves (of his fathers), and then takes his journey, while on his return to it, he does not wail, but goes to look at the graves, and (then) enters (the city).' He then said to Zi-lu, 'And what have you to leave with me here?' 'I have heard,' was the reply, 'that, when you pass by a grave, you should bow forward to the cross-bar, and, when you pass a place of sacrifice, you should dismount.'
铭，明旌也，以死者为不可别已，故以其旗识之。爱之，斯录之矣；敬之，斯尽其道焉耳。重，主道也，殷主缀重焉；周主重彻焉。
Übersetzung James Legge
The inscription forms a banner to the eye of fancy. Because (the person of) the deceased, can no longer be distinguished, therefore (the son) by this flag maintains the remembrance of him. From his love for him he makes this record. His reverence for him finds in this its utmost expression. The first tablet for the spirit (with this inscription on it) serves the same purpose as that (subsequently) placed in the temple, at the conclusion of the mourning rites. Under the Yin dynasty the former was still kept. Under the Zhou, it was removed.
礼记-乐记
[Bearbeiten]Text
[Bearbeiten]
Richard Wilhelm
[Bearbeiten]Die Musik ist Wirkung, die Sitten sind Rückwirkung. In der Musik freut man sich seines Ursprungs, und in der Sitte kehrt man zurück zu seinem Anfang. Die Musik preist die Tugend, und die Sitte dankt der Gnade; das ist die Rückkehr zum Anfang.
???
Die Musik ist der Ausdruck des Unveränderlichen an den Gefühlen; die Sitten sind der Ausdruck des Unwandelbaren in den Grundrichtungen. Die Musik vereint das Gemeinsame, die Sitten unterscheiden das Verschiedene. Die Theorien von Sitten und Musik beziehen sich auf die Gefühle der Menschen.
James Legge
[Bearbeiten]In music we have the outcome and bestowal (of what its framers felt); in ceremonies a return (for what their performers had received). Music expresses the delight in what produces it, and ceremonies lead the mind back to (the favours) which originate them. Music displays the virtue (of the framer); ceremonies are a return of the feelings (which led to them), as carrying the mind back to what originated them.
What is called 'a Grand carriage' is one which is (the gift) of the son of Heaven; the flag with dragons, and a nine-scolloped border, was the banner (conferred by) the son of Heaven; that with the azure and black edging exhibited the precious tortoises, and was (also the gift of) the son of Heaven; and when these were followed by herds of oxen and sheep, they were the gifts bestowed on the feudal lords.
In music we have the expression of feelings which do not admit of any change; in ceremonies that of principles which do not admit of any alteration. Music embraces what all equally share; ceremony distinguishes the things in which men differ. Hence the theory of music and ceremonies embraces the whole nature of man.
中国历史
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden