Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 869
Zeichen
[Bearbeiten]Zeichen | Pinyin | Übersetzung | Lernhilfen |
---|---|---|---|
迥 |
jiong3 | fern, entfernt, sehr verschieden | wiktionary Etymologie: |
娱 |
yu2 | Unterhaltung, unterhalten, belustigen, Spaß | wiktionary Etymologie: |
撰 |
zhuan4 | verfassen, schreiben, zusammenstellen | wiktionary Etymologie: |
鉴 |
jian4 | Beispiel, Leitbild, Messing-/Bronzespiegel, nachdenken, (wider)spiegeln, ermahnen, warnen, inspizieren, beschauen, prüfen, einsehen, edler Charakter | wiktionary Etymologie: |
荚 |
jia2 | Hülse, Schote, Behälter, Fuß (zur Befestigung von Instrumenten) | wiktionary Etymologie: |
lai2 | Lebenskraut |
Zusammengesetzte Wörter
[Bearbeiten]迥
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
迥然 |
jiong3 ran2 | äußerst, sehr |
迥异 |
jiong3 yi4 | totally different |
迥異 |
jiong3 yi4 | (traditionelle Schreibweise von 迥异), totally different |
迥然不同 |
jiong3 ran2 bu4 tong2 | vollkommen unterschiedlich |
娱
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
娱乐 |
yu2 le4 | Unterhaltung, Entertainment, Vergnügung, Zerstreuung |
欢娱 |
huan1 yu2 | Vergnügen |
文娱 |
wen2 yu2 | kulturelle Aktivität, Unterhaltung |
娱乐机 |
yu2 le4 ji1 | Spielgerät |
娱乐街 |
yu2 le4 jie1 | Vergnügungsviertel |
娱乐场 |
yu2 le4 chang3 | Vergnügungspark, Rummel, Freizeitstätte |
娱乐厅 |
yu2 le4 ting1 | Freizeitstätte, Kasino, Vergnügungsstätte |
娱乐室 |
yu2 le4 shi4 | Spielzimmer |
使娱乐 |
shi3 yu2 le4 | unterhalten, belustigen |
娱乐税 |
yu2 le4 shui4 | Vergnügungssteuer |
娱乐业 |
yu2 le4 ye4 | Entertainment |
娱乐片 |
yu2 le4 pian4 | Spielfilm |
娱乐园 |
yu2 le4 yuan2 | Vergnügungungspark, Rummel |
娱乐活动 |
yu2 le4 huo2 dong4 | Freizeitaktivität, Vergnügen, Vergnügung |
自娱自乐 |
zi4 yu2 zi4 le4 | sich mit sich selbst beschäftigen ( z.B. Kinder ) |
电视娱乐 |
dian4 shi4 yu2 le4 | Fernsehunterhaltung |
娱乐时间 |
yu2 le4 shi2 jian1 | Freizeit, Spielzeit |
暴雪娱乐 |
bao4 xue3 yu2 le4 | Blizzard Entertainment(Wirtsch) |
娱乐场所 |
yu2 le4 chang3 suo3 | Vergnügungspark |
嘉禾娱乐 |
jia1 he2 yu2 le4 | Golden Harvest |
娱乐中心 |
yu2 le4 zhong1 xin1 | Erholungszentrum, Freizeitzentrum |
信息娱乐业 |
xin4 xi1 yu2 le4 ye4 | Infotainment |
娱乐性公园 |
yu2 le4 xing4 gong1 yuan2 | Vergnügungspark |
娱乐性行业 |
yu2 le4 xing4 hang2 ye4 | Unterhaltungsindustrie |
娱乐性药物 |
yu2 le4 xing4 yao4 wu4 | Rauschmittel |
五分钱娱乐场 |
wu3 fen1 qian2 yu2 le4 chang3 | Musikautomat |
新力电脑娱乐 |
xin1 li4 dian4 nao3 yu2 le4 | Sony Computer Entertainment(Wirtsch) |
世界摔角娱乐 |
shi4 jie4 shuai1 jiao3 yu2 le4 | World Wrestling Entertainment |
新力在线娱乐 |
xin1 li4 zai4 xian4 yu2 le4 | Sony Online Entertainment |
文化娱乐活动 |
wen2 hua4 yu2 le4 huo2 dong4 | Kulturveranstaltung |
晚间娱乐节目 |
wan3 jian1 yu2 le4 jie2 mu4 | Late-Night-Show |
新力线上娱乐 |
xin1 li4 xian4 shang4 yu2 le4 | Sony Online Entertainment |
索尼影视娱乐 |
suo3 ni2 ying3 shi4 yu2 le4 | Sony Pictures Entertainment(Wirtsch) |
国际娱乐设备及自动售货机贸易展览会 |
guo2 ji4 yu2 le4 she4 bei4 ji2 zi4 dong4 shou4 huo4 ji1 mao4 yi4 zhan3 lan3 hui4 | IMA |
撰
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
编撰 |
bian1 zhuan4 | Auswahl, Wahl, Zusammenstellung, Kodifikation, etw. aussuchen und zusammenstellen, etw. auswählen und zusammenstellen, kodifizieren, kompilieren, editieren |
編撰 |
bian1 zhuan4 | (traditionelle Schreibweise von 编撰), Auswahl, Wahl, Zusammenstellung, Kodifikation, etw. aussuchen und zusammenstellen, etw. auswählen und zusammenstellen, kodifizieren, kompilieren, editieren |
谱撰 |
pu3 zhuan4 | komponieren |
撰稿 |
zhuan4 gao3 | einen Beitrag schreiben |
撰写 |
zhuan4 xie3 | Formulierung, formulieren, verfassen, zu etw. schreiben |
撰寫 |
zhuan4 xie3 | (traditionelle Schreibweise von 撰写), Formulierung, formulieren, verfassen, zu etw. schreiben |
撰文 |
zhuan4 wen2 | Artikel verfassen |
杜撰 |
du4 zhuan4 | Dichtung, Fiktion, erfinden |
撰述 |
zhuan4 shu4 | Werk |
撰稿人 |
zhuan4 gao3 ren2 | Briefing |
撰稿撰写 |
zhuan4 gao3 zhuan4 xie3 | einen Beitrag schreiben |
撰稿撰寫 |
zhuan4 gao3 zhuan4 xie3 | (traditionelle Schreibweise von 撰稿撰写), einen Beitrag schreiben |
鉴
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
鉴别 |
jian4 bie2 | ableiten, feststellen, einen Unterschied machen, unterscheiden |
鉴于 |
jian4 yu2 | angesichts, im Hinblick auf |
石鉴 |
shi2 jian4 | Shi Jian |
鉴戒 |
jian4 jie4 | Ermahnung, Mahnung, Warnung |
品鉴 |
pin3 jian4 | beurteilen |
鉴赏 |
jian4 shang3 | schätzen, goutieren, Schätzung |
印鉴 |
yin4 jian4 | Dienstsiegel |
借鉴 |
jie4 jian4 | heranziehen (Erfahrungen), heranziehen und verwerten |
鉴定 |
jian4 ding4 | Gutachten, begutachten, bewerten |
鉴真 |
jian4 zhen1 | Ganjin, Jianzhen |
年鉴 |
nian2 jian4 | Jahrbuch |
鉴定人 |
jian4 ding4 ren2 | Abschätzer, Gutachter |
鉴赏力 |
jian4 shang3 li4 | wahrnehmen |
鉴定过 |
jian4 ding4 guo4 | begutachten, kennzeichnen, begutachtet |
伍秉鉴 |
wu3 bing3 jian4 | Wu Bingjian (dem Westen besser bekannt als "Howqua", bedeutendster Händler der 13 Factories) |
有鉴于 |
you3 jian4 yu2 | in Anbetracht |
鉴赏家 |
jian4 shang3 jia1 | Kenner |
鉴定书 |
jian4 ding4 shu1 | Expertise |
鉴别力 |
jian4 bie2 li4 | Urteilsfähigkeit, Einschätzungsvermögen |
鉴定意见 |
jian4 ding4 yi4 jian4 | gutachterliche Stellungnahme |
资治通鉴 |
zi1 zhi4 tong1 jian4 | Zizhi Tongjian |
市场鉴定 |
shi4 chang3 jian4 ding4 | Markteinschätzung |
专家鉴定 |
zhuan1 jia1 jian4 ding4 | Expertise |
鉴定证书 |
jian4 ding4 zheng4 shu1 | beglaubigte Urkunde |
统计年鉴 |
tong3 ji4 nian2 jian4 | Statistisches Jahrbuch |
可鉴别性 |
ke3 jian4 bie2 xing4 | Erkennbarkeit, Wahrnehmbarkeit |
质量鉴定 |
zhi2 liang4 jian4 ding4 | Qualitätsbeurteilung |
龙龛手鉴 |
long2 kan1 shou3 jian4 | Longkan shoujian (ein Zeichenlexikon der chinesischen Sprache) |
重新鉴定 |
chong2 xin1 jian4 ding4 | neue Bewertung |
鉴赏能力 |
jian4 shang3 neng2 li4 | Geschmack |
分类鉴定 |
fen1 lei4 jian4 ding4 | klassifizieren, einteilen |
秋季鉴定 |
qiu1 ji4 jian4 ding4 | Herbstgutachten |
引以为鉴 |
yin3 yi3 wei2 jian4 | sich etwas eine Lehre sein lassen |
基因鉴定 |
ji1 yin1 jian4 ding4 | Genetischer Fingerabdruck |
春季鉴定 |
chun1 ji4 jian4 ding4 | Frühjahrsgutachten |
亲子鉴定 |
qin1 zi3 jian4 ding4 | Abstammungsgutachten(Rechtsw), Vaterschaftstest |
引以鉴戒 |
yin3 yi3 jian4 jie4 | Lehren daraus ziehen, als Warnung dienen lassen |
可资借鉴 |
ke3 zi1 jie4 jian4 | als Beispiel dienen können |
前车之鉴 |
qian2 ju1 zhi1 jian4 | Ein umgekippter Wagen ist eine gute Warnung |
鉴定报告 |
jian4 ding4 bao4 gao4 | Gutachten, Expertise |
鉴定眼光 |
jian4 ding4 yan3 guang1 | Virtuosität |
鉴定委员会 |
jian4 ding4 wei3 yuan2 hui4 | Gutachterkommission |
劳动能力鉴定委员会 |
lao2 dong4 neng2 li4 jian4 ding4 wei3 yuan2 hui4 | Arbeitsfähigkeit-Gutachterkommission, Gesundheits-Gutachterkommission |
服务机构资格和质量鉴定 |
fu2 wu4 ji1 gou4 zi1 ge2 he2 zhi4 liang4 jian4 ding4 | Identifizierung von Leistungsträgern |
特此证明前面的钢印鉴和校长的签名章均属实 |
te4 ci3 zheng4 ming2 qian2 mian4 de5 gang1 yin4 jian4 he2 xiao4 chang2 de5 qian1 ming2 zhang3 jun1 shu3 shi2 | Hiermit wird die Echtheit des voranstehenden Dienstsiegels und des Unterschriftenstempels des Schulleiters bestätigt, |
荚
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
荚果 |
jia2 guo3 | Hülsenfrüchte, Legumen |
豆荚 |
dou4 jia2 | pod (of legumes) |
香荚兰 |
xiang1 jia2 lan2 | Vanille ( Gewürz ), Echte Vanille, Gewürzvanille (lat: Vanilla planifolia) |
香荚兰豆荚 |
xiang1 jia2 lan2 dou4 jia2 | Vanilleschote |
Sätze
[Bearbeiten]迥
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
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娱
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
她在看一本娱乐杂誌。 |
She is reading one entertainment magazine. (Mandarin, Tatoeba xjjAstrus sharris123 ) | |
她刚刚买了两本娱乐杂誌。 |
She just bought two entertainment magazines. (Mandarin, Tatoeba xjjAstrus sharris123 ) | |
都市文化海纳百川,建筑、出版、娱乐、弄堂生活都有上海自己特色。 |
Großstadtkultur hat viele Facetten: Architektur, Literatur, Unterhaltung, das Leben in den Gassen; alles hat in Shanghai seinen eigenen Charakter. (Mandarin, Tatoeba sysko Yorwba ) | |
通过创造一个更像家乡并有许多绿色植物和社区建筑物的城市地区,住在城市里快要代表想到在爱丁堡水边地生活,工作也娱乐的两万个人会有更简单、没有压力生活方式。 |
With the creation of a city area that's more like a town, with plenty of greenery and community buildings, living in the city will soon mean simpler, stress-free lifestyles for the 20,000 that are expected to live, work and play in Edinburgh's Waterfront. (Mandarin, Tatoeba eastasiastudent ) | |
澳大利亚人擅长体育和娱乐。 |
Australier brillieren im Sport und in der Unterhaltungsbranche. (Mandarin, Tatoeba slo_oth Yorwba ) | |
最近的娱乐杂誌上很多有关韩流的内容。 |
The latest entertainment magazine has many Korean influences. (Mandarin, Tatoeba xjjAstrus sharris123 ) | |
村里没啥娱乐活动。 |
Das Dorf bietet kaum Unterhaltung. (Mandarin, Tatoeba yuiyu Yorwba ) | |
青年农民和外出务工农民是农村网民的主力军,在对诸如网络音乐、网络游戏、网络影视等互联网娱乐功能的使用上,农村网民和城镇网民相当。 |
Young people and migrant workers are the bulk of rural Internet users; in terms of online music, online games, online film and television, and the Internet's capacity for entertainment, rural Internet users are equivalent to urban ones. (Mandarin, Tatoeba eastasiastudent ) | |
没有任何娱乐像阅读这般廉价,也没有任何愉悦像阅读这般持久。 |
Kein Zeitvertreib ist billiger als das Lesen, und keine Freude hält so lange an. (Mandarin, Tatoeba sadhen Yorwba ) | |
都市文化海纳百川,建筑、出版、娱乐、弄堂生活侪有上海自家特色。 |
Großstadtkultur hat viele Facetten: Architektur, Literatur, Unterhaltung, das Leben in den Gassen; alles hat in Shanghai seinen eigenen Charakter. (Shanghai, Tatoeba sysko Yorwba ) |
撰
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|
鉴
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
他对古董很有鉴赏力。 |
Er hat ein Auge für Antiquitäten. (Mandarin, Tatoeba sadhen xtofu80 ) | |
以铜为鉴,可以正衣冠;以人为鉴,可以明得失;以史为鉴,可以知兴替。 |
With bronze as a mirror one can dress neatly; with the example of another person one can see the advantages and disadvantages of himself; from the mirror of history one can know the reason for the rise and fall of states. (klassisch, Tatoeba shanghainese ) | |
我们要以史为鉴。 |
Wir sollten aus der Geschichte lernen. (Mandarin, Tatoeba xjjAstrus Yorwba ) | |
他对鉴品红酒很有一套。 |
He has a good palate for wine. (Mandarin, Tatoeba fenfang557 \N ) | |
她对绘画有很好的鉴赏力。 |
Sie hat einen Kennerblick für Gemälde. (Mandarin, Tatoeba maxine Yorwba ) | |
经鉴定,此人三观不正。 |
This person's worldview is officially unhealthy. (Mandarin, Tatoeba sadhen pig8322 ) |
荚
[Bearbeiten]Zeichen | Pinyin | Übersetzung |
---|---|---|
很显然我们是豆荚里的俩颗豆子。 |
Apparently we're just two peas in a pod. (Mandarin, Tatoeba fenfang557 ) |
Lückentexte
[Bearbeiten]前几天,是西方传统节日“圣诞节” ,有媒体报道,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”“陌生”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,体验一种新奇陌生的“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。我们真正需要警惕的是,商业模式、消费主义带来的节日的同质化现象。几年前就曾有学者撰文表示,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“休闲娱乐节” 。笔者以为,真正应该担心的是,国人在休闲娱乐的过节方式下,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.
风青杨: 著名企业 Marke 运营战略专家。现任汇赢天下 Marken-策划机构CEO。《中国经营报》《经济观察报》《销售与市场》《国际公关》等一线媒体一线 Author。
最近有媒体新闻报道有人利用微信行骗的事件。报道说有人利用微信“摇一摇”“查看附近的人”等强大功能,成功的对微信上的“陌生人”诈骗、盗窃和强奸。于是警方像以前一样“再次”强调“不要相信陌生人”,甚至有网民开始呼吁,要腾迅公司取消微信的功能。类似的争议,记得在QQ刚刚兴起时也曾有过,面对科技的进步,我们该如何选择?
果真如此,如果因为有人被骗,就要关掉微信。那么按照这个逻辑,针对手机短信诈骗,是不是就要关掉移动和联通?有人网购被骗了,是不是就要关掉 Tao-宝和京东?网络广告诈骗案一发,是不是就要关掉百度?照此种逻辑,中国的互联网上市公司基本上可以全部关闭了。中国人将重新回到二十年前的科技水平,甚至饭也可以考虑还要不要吃了,因为吃饭也偶尔会 ersticken 人。但即使那样,就不会有人被骗了吗?
一个社会骗子层出不穷,不能说是正常。但首先要想到根子上的问题出在哪里,减少行骗或降低人们犯罪率主要靠两个方法,一是提高人们的道德水平,让人不想犯罪;二是提高国家的司法的效率和水平,让人不敢犯罪。这才是根子上的问题,但总有人把人的道德滑坡和司法的缺位,归疚于科技的进步,或者说是因为你不该相信陌生人。
这个社会仿佛“治病”好像从来就不问“病根”,如今高楼一着火,全国讲消防;道路一 Erdrutsch,到处查桥梁;一有流行病,全民讲卫生;学生被砍伤,校门忙加岗;突发大车祸,上路查交通;山西出矿难,全国查安全;北京查娱乐,各省关歌厅。但这些“病”现在都治好了吗?难道只要不相信陌生人,就永远不会受骗上当?
只要有人受骗上当,警方总是重复的呼吁一句话:“不要相信陌生人”。如今“不要相信陌生人”竟然成为了这个时代所竭力宣扬的东西。身处繁杂的火车站,扩音器的 Aufrufe 不停地 schallen,不要相信陌生人给你买票,谨防被骗。坐在明亮的茶馆里喝茶,墙上的标语说:不要将手机借给陌生人,谨防被骗。我有一位朋友第一次来武汉。他从汉口火车站下车后出站,走到发展大道路口想问问到球场路怎么走,但连问4人,他们都手指电线杆上挂着的一块 Zeichen,不说话。原来 Zeichen 上写着:请不要搭理陌生人问话,谨防上当受骗。
显然,从自私自利的原则出发,每一个陌生人都是不可信的;可是,如果我们从来不相信陌生人,这个社会将变成什么样子?当我们迷路的时候,我们需要从别人那里得到相关的信息;当我们口渴又买不到水时,我们会选择敲开陌生人的门去借口水解渴。是陌生人建筑我们的房子,是陌生人教育我们的孩子,是陌生人用我们的钱投资,是陌生人在电视或报纸上告诉我们世界上的新闻……极端地说,我们逃不脱陌生人的手掌。每个人总有遇到困难需要向别人求助的时候,这个时候我们还要个信“不要相信陌生人”的 Motto 吗?
信任是一个国家和社会的财富,让人与人之间互相不信任,无疑会孤立每一个人。人与人之间,只要你不断地施舍给别人,你得到的就越多。所以,国家公民教育要做的是,帮助每一个公民创造这种财富,不要让他们在信任的银行里变的一贫如洗。而作为政府职能部门,应该做的是净化社会环境,消除安全隐患,正确教会每个人如何与陌生人交往,而不是简单的要求他们不要相信陌生人,一个总宣传要公民不相信任何陌生人的政府,是失职的政府。
而微信只是一种交流工具,本无所谓好坏,就像微博和QQ一样,况且总体来说,这些工具给人们带来的便利,远远大于它们的危害。科学技术的进步,本来就是一把双刃剑,如果每个人都自尊自爱,就不会发生诈骗、强奸的悲剧,人类只有善用它,它才会善待人类。所以不能怪微信。(文/风青杨)
Is WeChat “guilty”?
(Erster Absatz unübersetzt.)
Recently, the press reported that some users of WeChat are taking advantage of it to deceive others. The report says that people are using the “shake” and “look around” functions to commit crimes, such as fraud, theft and rape. Therefore, once again, the police emphasized that “you shouldn’t trust strangers”, as they always do. Some internet users even began to appeal to Tencent, asking them to abolish these function of WeChat. A similar controversy arose when QQ started becoming popular. So how can we make decisions when facing technology advances?
Are we saying that, because one person was cheated, we should all stop using WeChat? According to this kind of logic, should we stop using China Mobile and China Unicom as well? If someone is cheated through online shopping, should we close Taobao and Jiangdong? At the first internet advertising fraud, should we turn off Baidu? According to this logic, nearly all of the listed internet based companies in China need to be drawn off the market. Chinese people would return to the level of technology we had 20 years ago. And if we pushed this logic to the extreme, shouldn’t we say that people can die from all sorts of accidents, that they can even choke while eating. And even if we did all this, could we guarantee that no one will ever be fooled?
We cannot admit that it is normal to have a society full of liars. But we must think of the root cause of the problem. There are two methods to reduce fraud and crime. The first is to heighten people’s moral standards, so that people will not want to commit a crime; the second is to improve the efficiency and fairness of the legal system, so that people won’t dare to violate the law. Those are the root causes of the problem, yet there’s always someone to attribute moral decline and legal malpractice to technology advance – or simply say that you shouldn’t trust strangers.
It seems as if this society wants to treat the symptoms of the disease without asking for the root cause. If a tall building catches fire, people will talk about fire protection nation wide; if a road collapses, people will check bridge conditions everywhere; if an epidemic breaks out, people will talk about hygiene; if students get hurt, schools will increase security measures; if there is a severe road accident, people will check the traffic; after the incident in a Shanxi mine, people did check mine security nation wide; Beijing investigated into its entertainment industry; and other provinces closed their karaoke bars. Have they cured the diseases? Will you never get fooled if you never trust any stranger?
Every time someone is deceived, the police always keep saying the same words: “you shouldn’t trust strangers”. This line has the new motto of our era. In chaotic train station, the loudspeakers shout out notices reminding people not to trust strangers to help you buy your ticket, and beware of being cheated by strangers. When you sit in a bright teahouse having a cup of tea, the sign on the wall says: Do not lend your mobile phone to strangers, beware of being cheated. Once, one of my friends came to Wuhan for the first time. He got off the train and walked out Hankou station, then onto Fazhan avenue, and he wanted to ask someone how to get to Qiuchang street, but none of four peoples whom he sought help from wanted to talk to him. They all pointed at a sign without saying any word. The sign said: Do not answer a stranger’s question, beware of being cheated.
Obviously, if you believe in strict self-interest, no stranger is worth trusting; however, what will our society become if we never trust a stranger? When we get lost, we need to get information from others; when we are thirsty and cannot find anything to drink, we may choose to knock on a stranger’s door to quench our thirst. Strangers have built our houses, strangers are educating our children, strangers are investing our money, strangers are telling us what happened around the world … to be extreme, we cannot escape from the network of stangers. Everyone of us will need someone else’s help when we encounter difficulties. And at moments like that, will we still repeat on the motto “You shouldn’t trust a stranger”?
Trust is the wealth of a country and society. If people no longer trust each other, each will undoubtedly become isolated. When it comes to relationships, the more you dedicate to others the more you will be rewarded. Therefore, what national civic education could do is help each of us create this wealth, and let none of us run out of credit. Government departments should purify the social atmosphere and eliminate potential security risks, but also teach everyone how to communicate with strangers, rather than just ask us not to trust strangers. A government which always encourages citizens not to trust any stranger is a government in dereliction.
Wechat is just a tool for communication, neither good nor bad, just like Weibo and QQ. Moreover, the convenience that those tools have brought far outweighs the harm that came with them. Scientific and technological progress has always been a double-edged sword. If everyone of us has a right measure of self-esteem, we won’t see so many tragedies caused by fraud and rape: we will make good use of that technology, ensuring it benefits us. In conclusion, we cannot blame WeChat.
Chinese Union Version | Übersetzung Rudolf Brockhaus (1856-1932) |
---|---|
使徒对百姓说话的时候,祭司们和守殿官,并撒都该人忽然来了。 | 1 Während sie aber zu dem Volke redeten, kamen die Priester und der Hauptmann des Tempels und die Sadducäer auf sie zu, |
因他们教训百姓,本着 Jesu ,传说死人复活,就很烦恼, | 2 welche es verdroß, daß sie das Volk lehrten und in Jesu die Auferstehung aus den Toten verkündigten. |
於是下手拿住他们;因为天已经晚了,就把他们押到第二天。 | 3 Und sie legten die Hände an sie und setzten sie in Gewahrsam bis an den Morgen, denn es war schon Abend. |
但听道之人有许多信的,男丁数目约到五千。 | 4 Viele aber von denen, welche das Wort gehört hatten, wurden gläubig; und es wurde die Zahl der Männer bei fünftausend. |
第二天,官府、长老,和文士在耶路撒冷聚会, | 5 Es geschah aber des folgenden Tages, daß ihre Obersten und Ältesten und Schriftgelehrten sich in Jerusalem versammelten, |
又有大祭司亚那和该亚法、约翰、亚力山大,并大祭司的亲族都在那里, | 6 und Annas, der Hohepriester, und Kajaphas und Johannes und Alexander, und so viele vom hohenpriesterlichen Geschlecht waren. |
叫使徒站在当中,就问他们说:你们用甚麽能力,奉谁的名做这事呢? | 7 Und nachdem sie sie in die Mitte gestellt hatten, fragten sie: In welcher Kraft oder in welchem Namen habt ihr dies getan? |
那时彼得被圣灵充满,对他们说: | 8 Da sprach Petrus, erfüllt mit Heiligem Geiste, zu ihnen: Oberste des Volkes und Älteste von Israel ! |
治民的官府和长老阿,倘若今日因为在残疾人身上所行的善事查问我们他是怎麽得了 Heilung, | 9 Wenn wir heute über die Wohltat an einem kranken Menschen verhört und gefragt werden, wodurch dieser geheilt worden ist, |
你们众人和以色列百姓都当知道,站在你们面前的这人得 Heilung 是因你们所钉十字架、神叫他从死里复活的拿撒勒人 Jesu 基督的名。 | 10 so sei euch allen und dem ganzen Volke Israel kund, daß in dem Namen Jesu Christi, des Nazaräers, welchen ihr gekreuzigt habt, den Gott auferweckt hat aus den Toten, daß durch ihn dieser gesund vor euch steht. |
他是你们匠人所弃的石头,已成了房角的头块石头。 | 11 Dieser ist der Stein, der von euch, den Bauleuten, für nichts geachtet, der zum Eckstein geworden ist. |
除他以外,别无拯救;因为在天下人间,没有赐下别的名,我们可以靠着得救。 | 12 Und es ist in keinem anderen das Heil, denn auch kein anderer Name ist unter dem Himmel, der unter den Menschen gegeben ist, in welchem wir errettet werden müssen. |
他们见彼得、约翰的胆量,又看出他们原是没有学问的小民,就希奇,认明他们是跟过 Jesu 的; | 13 Als sie aber die Freimütigkeit des Petrus und Johannes sahen und inne wurden, daß es ungelehrte und ungebildete Leute seien, verwunderten sie sich; und sie erkannten sie, daß sie mit Jesu gewesen waren. |
又看见那治好了的人和他们一同站着,就无话可驳。 | 14 Und da sie den Menschen, der geheilt worden war, bei ihnen stehen sahen, hatten sie nichts dawider zu sagen. |
於是 befohlen 他们从公会出去,就彼此商议说: | 15 Nachdem sie ihnen aber befohlen hatten, aus dem Synedrium zu gehen, überlegten sie miteinander und sagten: |
我们当怎样办这两个人呢?因为他们诚然行了一件明显的神迹,凡住耶路撒冷的人都知道,我们也不能说没有。 | 16 Was sollen wir diesen Menschen tun? Denn daß wirklich ein kundbares Zeichen durch sie geschehen ist, ist allen offenbar, die zu Jerusalem wohnen, und wir können es nicht leugnen. |
惟恐这事越发传扬在民间,我们必须 bedrohen 他们,叫他们不再奉这名对人讲论。 | 17 Aber auf daß es nicht weiter unter dem Volke ausgebreitet werde, laßt uns sie ernstlich bedrohen, daß sie nicht mehr in diesem Namen zu irgend einem Menschen reden. |
於是叫了他们来,禁止他们总不可奉 Jesu 的名讲论教训人。 | 18 Und als sie sie gerufen hatten, geboten sie ihnen , sich durchaus nicht in dem Namen Jesu zu äußern noch zu lehren. |
彼得、约翰说:听从你们,不听从神,这在神面前合理不合理,你们自己酌量罢! | 19 Petrus aber und Johannes antworteten und sprachen zu ihnen: Ob es vor Gott recht ist, auf euch mehr zu hören, als auf Gott, urteilet ihr; |
我们所看见所听见的,不能不说。 | 20 denn es ist uns unmöglich, von dem, was wir gesehen und gehört haben, nicht zu reden. |
官长为百姓的缘故,想不出法子刑罚他们,又 bedrohten 一番,把他们释放了。这是因众人为所行的奇事都归荣耀与神。 | 21 Sie aber bedrohten sie noch mehr und entließen sie, indem sie nicht fanden, auf welche Weise sie sie strafen sollten, um des Volkes willen; denn alle verherrlichten Gott über das, was geschehen war. |
原来藉着神迹医好的那人有四十多岁了。 | 22 Denn der Mensch war mehr als vierzig Jahre alt, an welchem dieses Zeichen der Heilung geschehen war. |
二人既被释放,就到会友那里去,把祭司长和长老所说的话都告诉他们。 | 23 Als sie aber entlassen waren, kamen sie zu den Ihrigen und verkündeten alles, was die Hohenpriester und die Ältesten zu ihnen gesagt hatten. |
他们听见了,就同心合意的高声向神说:主阿!你是造天、地、海,和其中万物的, | 24 Sie aber, als sie es hörten, erhoben einmütig ihre Stimme zu Gott und sprachen: Herrscher, du bist der Gott , der den Himmel und die Erde und das Meer gemacht hat und alles, was in ihnen ist; |
你曾藉着圣灵,托你仆人─我们祖宗大卫的口,说:外邦为甚麽争闹?万民为甚麽谋算虚妄的事? | 25 der du durch den Mund deines Knechtes David gesagt hast: "Warum tobten die Nationen, und sannen Eitles die Völker? |
世上的君王一齐起来,臣宰也聚集,要敌挡主,并主的受膏者(或作:基督)。 | 26 Die Könige der Erde standen da, und die Obersten versammelten sich wider den Herrn und wider seinen Christus." |
希律和本丢彼拉多,外邦人和以色列民,果然在这城里聚集,要攻打你所膏的圣仆(仆:或作子) Jesus, | 27 Denn in dieser Stadt versammelten sich in Wahrheit wider deinen heiligen Knecht Jesus, den du gesalbt hast, sowohl Herodes als Pontius Pilatus mit den Nationen und den Völkern Israels, |
成就你手和你意旨所预定必有的事。 | 28 alles zu tun, was deine Hand und dein Ratschluß zuvorbestimmt hat, daß es geschehen sollte. |
他们 bedrohten 我们,现在求主鉴察,一面叫你仆人大放胆量讲你的道,一面伸出你的手来医治疾病,并且使神迹奇事因着你圣仆(仆:或作子) Jesus 的名行出来。 | 29 Und nun, Herr, sieh an ihre Drohungen und gib deinen Knechten, dein Wort zu reden mit aller Freimütigkeit, |
--- | 30 indem du deine Hand ausstreckst zur Heilung, und daß Zeichen und Wunder geschehen durch den Namen deines heiligen Knechtes Jesus. |
Gebet 完了,聚会的地方震动,他们就都被圣灵充满,放胆讲论神的道。 | 31 Und als sie gebetet hatten, bewegte sich die Stätte, wo sie versammelt waren; und sie wurden alle mit Heiligem Geiste erfüllt und redeten das Wort Gottes mit Freimütigkeit. |
那许多信的人都是一心一意的,没有一人说他的东西有一样是自己的,都是大家公用。 | 32 Die Menge derer aber, die gläubig geworden, war ein Herz und eine Seele; und auch nicht einer sagte, daß etwas von seiner Habe sein eigen wäre, sondern es war ihnen alles gemein. |
使徒大有能力,见证主 Jesu 复活;众人也都蒙大恩。 | 33 Und mit großer Kraft legten die Apostel das Zeugnis von der Auferstehung des Herrn Jesus ab; und große Gnade war auf ihnen allen. |
内中也没有一个 bedürftig 的,因为人人将田产房屋都卖了,把所卖的价银拿来,放在使徒脚前, | 34 Denn es war auch keiner dürftig unter ihnen, denn so viele Besitzer von Äckern oder Häusern waren, verkauften sie und brachten den Preis des Verkauften |
照各人所需用的,分给各人。 | 35 und legten ihn nieder zu den Füßen der Apostel; es wurde aber einem jeden ausgeteilt, so wie einer irgend Bedürfnis hatte. |
有一个利未人,生在居比路,名叫约瑟,使徒称他为巴拿巴(巴拿巴翻出来就是 Sohn des Trostes )。 | 36 Joseph aber, der von den Aposteln Barnabas zubenamt wurde (was verdolmetscht heißt: Sohn des Trostes), ein Levit, ein Cyprier von Geburt, |
他有田地,也卖了,把价银拿来,放在使徒脚前。 | 37 der einen Acker besaß, verkaufte ihn, brachte das Geld und legte es nieder zu den Füßen der Apostel. |
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第三十三課
第三十三课
dì sān shí sān kè
Dreiunddreißigste Lektion
老荚子性至孝.
Lǎo lái zi xìng zhì xiào.
Lao Laizis Natur war äußerst Elternliebend.
年七十作_兒戲.
年七十作婴儿戏.
Nián qī shí zuò yīng ér xì.
(Selbst) im Alter von 70 Jahren machte er (noch) Kinderspiele,
身著五色之衣.
身着五色之衣.
Shēn zhe wǔ sè zhī yī.
hatte am Körper die fünffarbige Kleidung (eines Kindes),
Variante:
年七十,常著五色 bunte 衣,作_兒戲
年七十,常著五色 bunte 衣,作婴儿戏
Nián qī shí, cháng zhe wǔsè bān lán yī, zuò yīng ér xì
70 Jahre alt, trug er oft die fünffarbige bunte Kleidung und spielte Kinderspiele.
上堂,故意_地,以博父母一笑
上堂,故意仆地,以博父母一笑
Shàng táng, gù yì pú de, yǐ bó fù mǔ yī xiào
Ging er zur Haupthalle hoch, (stolperte und) fiel er absichtlich zu Boden, um ein Lachen der Eltern zu erreichen.
弄_於親_.
弄雏于亲侧.
Nòng chú yú qīn cè.
Er spielte mit einem kleinen Vogel an der Seite der Eltern
欲親之喜.
欲亲之喜.
Yù qīn zhī xǐ.
weil er wünschte, dass die Eltern sich freuen (in Erinnerung an frühere Tag, als sie noch jung waren)
Variante:
老_子孝奉二親,
老莱子孝奉二亲,
Lǎo lái zi xiào fèng èr qīn,
Lao Laizi verehrte voller Elternliebe seine beiden Eltern.
行年七十,作_兒戲,
行年七十,作婴儿戏,
xíng nián qī shí, zuò yīng ér xì,
Selbst als er schon ein Alter von 70 Jahren erreicht hatte, spielte er noch Kinderspiele.
身服五采 bunte 之衣。
身服五采 bunte 之衣。
shēn fú wǔ cǎi bān lán zhī yī.
Am Körper trug er fünffarbige, bunte Kleidung.
_取水上堂,_ stolpern _臥地,為小兒 heulen,
尝取水上堂,诈 stolpern 仆卧地,为小儿 heulen,
Cháng qǔ shuǐ shàng táng, zhà diē pū wò dì, wèi xiǎo ér tí,
Einmal, als er vom Wasserholen die Treppe zur Halle hochging, täuschte er ein Stolpern und den Fall zur Erde vor und heulte wie ein Kleinkind.
弄_於親_,欲親之喜。
弄雏于亲侧,欲亲之喜。
nòng chú yú qīn cè, yù qīn zhī xǐ.
Er spielte mit einem kleinen Vogel an der Seite der Eltern, weil er wünschte, dass die Eltern sich freuen.
Texte
[Bearbeiten]【2020年9月25日讯】
近日,一批游客起诉奥地利政府,原因是3月在该国滑雪胜地发生的一次2019冠状病毒病大规模爆发。据称,本次爆发推动了2019冠状病毒病在欧洲的传播。
一个消费者权益组织在9月24日宣布,在今年早些时候,蒂罗尔州西部伊施格尔爆发2019冠状病毒病疫情之后,该组织已经对该国提起4次民事诉讼。该组织还补充说,希望明年能代表不同国家的6,170多人提起至少一场集体诉讼。他们要求的赔偿金最高为100,000欧元。最新的统计数据包括来自英国、美国、荷兰等47个国家或地区的游客,尽管其中大多数来自德国。
奥地利政府表示,政府的行动是根据当时的情况进行的。奥地利公共卫生机构相信2019冠状病毒病已经于2月5日在伊施格尔传播,尽管第一例病例于3月7日被发现。蒂罗尔州则称,鉴于当时的情况,他们已经做出了适当的反应。
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奶奶带着三岁的孙子走进一家杂货店,店主拿出糖果盘来让孩子挑选——在德国,几乎所有的商店和诊所,随时都备有送给孩子的糖果。孩子摇摇头说:“谢谢,我不要。”店主以为自己听错了,再问一遍,孩子说:“我不要,家里有。”
并不是因为大人对孩子说过,不要吃陌生人给的食物;几乎所有的孩子,都会高兴地接受这样的小礼物。也不是因为孩子不爱吃甜食,他着迷于巧克力的味道。更不是因为大人警告说,你今天已经吃得太多了;恰恰相反,大人对他说,你可以随便吃。
奶奶给我讲这个故事,是和我交流管教孩子的方法。她的女儿有三个孩子,都喜欢吃巧克力,有时没有节制。最近,妈妈把孩子们叫到一起,带他们去看一个抽屉。哇,抽屉里装了好多巧克力和糖果。妈妈说,这些都是最好吃的巧克力和糖果,都是给你们吃的,吃完了妈妈又会放进来。你们可以随便吃,只有两个条件:一是吃巧克力之前要洗手;二是肚子很饿的时候,要先吃饭再吃巧克力。
孩子们答应了这两个条件。几天后,妈妈高兴地发现,抽屉里的巧克力并没有减少太多,孩子们吃的甜食比以前更少了。这就是信任孩子自我管理的结果。
当然,对于那些没有从小建立和父母的信任关系、培养自我管理能力的孩子来说,这个办法不会立竿见影。即便如此,父母需要对孩子做的事情,也是更多地信任,而不是更多地限制。在很大程度上,限制就是一种变相的鼓励。但是,信任不等于放纵,而是教他们学习自我管理。
有一天女儿告诉我说,她在幼儿园是“吃饭冠军”——有时别人吃一份,她要吃三份。也许是因为我当时想到了“饭桶”这个中文词,脸上出现了坏笑,后来女儿竭力抵制这个“荣誉”。但是,她从小就很能吃是一个事实。所幸的是,她并没有因此长胖。我想主要得益于两个因素,一是她热爱运动,二是她对甜食的控制。
对于在德国生活的孩子来说,这并不是一件容易的事。很多人认为德国饭菜难吃,但没有人否认这里的甜点很美味。有人开玩笑说,德国人能忍受那么难吃的饭菜,就是为了享受饭后甜点。而且,这里到处都是巧克力。女儿从各种节日或者赠送得到的巧克力和糖果,从来就没有吃完过。
和大多数孩子一样,女儿喜欢吃糖果和巧克力。从两岁开始,她就有一个自己的巧克力罐,里面从来没有空过。从一开始我们就告诉她说,每天只能吃任何甜食中的一个:包括糖果、巧克力、冰淇淋和作为零食的甜饼干、蛋糕和面包。巧克力罐通常放在她触手可及的地方,她可以自己决定什么时候吃。但是,一旦违反约定,罐子就会消失,第二天甚至第三天再出现。基本上她都能遵守约定。她想多吃一点的时候,也不会直接违规,而是来和父母商量说:“我们能不能改变一下约定?”
游泳池旁有一台自动售货机,她喜欢从里面买巧克力。我们约定,去两次只能买一次。她每次都会记住,该买的时候才会买。有时妈妈高兴了,会找个理由说,今天本不该买,但是我请你吃一个吧。她会很不好意思地说:“那……好吧。”
有朋友送了一盒圣诞节月历巧克力,从十二月一日开始每天吃一块,刚好到平安夜结束。女儿拿到之后说,我不需要吃这么多巧克力,我们改成每周吃一块吧。我同意了。几周之后,她有点更加明白这个月历的意思了,说:“这是圣诞节的礼物,我还是每天吃一块,尽快吃完吧。”我觉得有道理,也同意了,但是提醒她不能吃别的甜食了。
孩子当然不会总是循规蹈矩。事实上,女儿想要违规的时候也不少。她的办法多半是设法改写规则或者重新解释规则。比如她说,今天过节,我能不能多吃一个甜食?或者说,我的朋友来了,我可以想吃多少就吃多少吗?这些理由多半会得到同意。但是有些理由站不住脚,比如“我饭前吃,吃了一定好好吃饭”,就会被驳回。有时她也使性子,故意违规,我通常会告诉她没关系,小孩子闹情绪可以理解,只是明天没得吃了,后天就可以恢复正常。
有时候,她会说:“虽然今天已经吃了一块甜食,但是我现在还是想吃。”如果她不是闹情绪,也不在别的失控状态,我会当作她的身体自动发出的信号(可能一段时间吃糖偏少),同意让她多吃一两块。
不要不信任孩子的自我管理能力。就说饮食方面,至少在我家里,女儿的自我管理能力,一点也不比父母差。我相信,哪怕我告诉她,巧克力可以随便吃,也不会有什么大问题。
(作者为自由撰稿人)
Restriction is a type of covert encouragement. However trusting doesn’t mean giving free reign, instead it is teaching children to learn how to manage themselves.
Grandma brings her three year old grandson into a grocery store, the store owner brings out a plate of candy for the child to choose from — in Germany, almost every shop and clinic will have candy provided for children at any time. The child shakes his head saying: “No thank you.” The store owner thinking they misheard, asks again, but the child says: “I don’t want it, I have some at home.”
It’s not because the child was told by adults to not eat candy from strangers; almost all children will happily receive this kind of small present. It’s also not because the child doesn’t like to eat sweets, he is mesmerized by the taste of chocolate. Neither is it because he was warned by adults that today he has eaten too many; just the opposite, adults told him, you can eat it whenever you wish.
Grandma told me this story to exchange methods for disciplining children. Her daughter has three children who all love to eat chocolate, sometimes uncontrollably. Recently, the mother called her children together, and took them to look at a drawer. Wow, the drawer was filled with many chocolates and candy. The mother said, these are the most delicious chocolates and candies for all of you to eat, once finished mother will put more in. You can eat as much as you want, but there are just two conditions: one, is you must wash your hands before you eat the chocolate; two, is when your stomach is really hungry, you must first eat rice and then eat the chocolate.
The children agreed to the two conditions. A few days later, the mother happily discovered that the chocolates in the drawer had not decreased much, the sweets that the children had eaten was less than before. This is the result of trusting children’s self-management.
Of course, in regards to those who have not established a trust relationship with their parents from a young age, when it comes to nurturing the ability to self-manage, this method won’t get instant results for these children. Even so, the thing parents must do for children, is to give even more trust, rather than more restrictions. To a great degree, restriction is a type of covert encouragement. However, trusting doesn’t mean giving free reign, instead it is teaching children to learn how to manage themselves.
One day my daughter told me that, in her kindergarten she is the “Champion Rice Eater” — when people ate one portion, she would eat three portions. Perhaps it was because at the time I thought of the Chinese word “rice bucket”, an evil grin came onto my face, afterwards my daughter vigorously resisted this “honor”. However, it was a fact that she could eat a lot ever since young. Fortunately, she didn’t grow plump because of this. I think the main benefit was due to two factors: one, she loved exercise, and two, the control she had for sweets.
Regarding the lifestyle of children in Germany, this is not an easy task. Many people believe that German dishes are hard to eat, but no one can deny that the sweets here are very delicious. Someone once joked that Germans are able to endure such tasteless food because they can enjoy the sweet desserts after. In fact, chocolate is everywhere here. My daughter has never finished eating the chocolates and candies from various festivals or presents.
Just like the majority of children, my daughter likes eating candy and chocolate. From the age of two, she had her own chocolate jar, which has never been empty. From the beginning we told her, each day you can only eat one from among any of the sweets: including candy, chocolate, ice cream, and sweet snack biscuits, cakes and bread. The chocolate jar was usually placed somewhere she could reach, she could decide herself when to eat it. However, once she broke the agreement, the jar would disappear, appearing again on the second or even third day. Generally she was able to keep to the agreement. When she wanted to eat a little more, she wouldn’t directly break the rules, but rather come to her parents to discuss: “Can we change the agreement a little?”
Beside the pool was an automated vending machine that she liked to buy chocolate from. We agreed, she could only buy once in two visits. She would always remember to only buy when she should. Sometimes when mother was in a cheerful mood, she would find a reason and say, today originally I shouldn’t buy, but I will treat you to one. She would bashfully reply: “Well…ok then.”
A friend gave a box of Christmas calendar chocolates, where you would eat a piece each day starting from December 1st right up to Christmas eve. After receiving it my daughter said, I don’t need to eat this much chocolate, let’s change it to eating one piece per week. I agreed. A few weeks later, she understood a little more about the meaning of this calendar, saying: “This is a Christmas gift, I will still eat one piece per day, and finish it quickly.” I thought she had a point, and also agreed, but I reminded her she couldn’t eat other sweets.
Children of course will not always stick to the rules. In reality, there were many times my daughter thought of breaking the rules. Most of the time she would think of ways to change or re-explain the rules. For example she would say, today is a special occasion so can I eat one more sweet? Or say, my friend is visiting, can I eat as much as I want to eat? Most of the time these reasons would be approved. However some reasons were not justifiable, for example “I will definitely eat my rice properly if I eat it before”, would be turned down. Sometimes she would even get into a temper, deliberately breaking the rules, I would often tell her it doesn’t matter, it’s understandable that children fall into a mood, but tomorrow you won’t be able to eat it, the day after tomorrow will return to normal.
At times, she would say: “Even though today I have eaten one sweet, but I still want to eat it now.” If she wasn’t in a mood, and not in any other uncontrollable state, I would consider it as her body automatically sending out signals (maybe for a period of time eating few sweets), and agree to let her eat one or two more.
Don’t distrust children’s ability to manage themselves. In regards to food and drink, at least in my household, my daughter’s self management ability is no less than her parents. I believe that even if I tell her, eat as much chocolate as you want, there will not be any major problems.
(The author is a freelance contributor)
【2020年6月11日讯】
新加坡总理李显龙2018年11月15日在新加坡对记者发表讲话。新加坡总理李显龙表示,尽管中国的军事力量有所增长,中国依然无法接替美国在东南亚发挥的安全作用。
新加坡总理李显龙在星期四(6月4日)出版的美国外交杂志(Foreign Affairs)上撰文说,美国的存在“对亚太地区继续至关重要”,“中国尽管军事力量正在增加,中国仍将无法接替美国(在东南亚发挥)的安全作用。他并表示,美国如果在亚洲北部地区撤军,将迫使日本与韩国考虑发展核武器,对抗朝鲜日益增长的威胁。
李显龙在题为“濒危的亚洲世纪”(The Endangered Asian Century)的文章中说,中国对南中国海地区提出的海洋和领土主权声索,意味着当地国家“永远都会看到中国的海军存在,试图推进这些主权声索”。很多东南亚国家都对中国对当地华人所产生的影响而“极端敏感”。
文章说,“亚洲国家把美国看作是在当地有关键利益的地区强国。与此同时,中国是家门口的事实”,“亚太国家不希望被迫在美国和中国之间选边站”,“他们希望与两国都发展良好的关系”。
李显龙警告说,“如果华盛顿试图遏制中国的崛起,或者北京寻求在亚洲建立一个排他的影响范围的话,他们就会走上对抗的道路。这种对抗将持续几十年,会让长期预测的亚洲世纪陷入困境”,而且“这两个强国之间的任何对抗都不太可能会以冷战的方式结束,即一个国家会和平瓦解”。
李显龙说,为了避免出现对抗,“在各方都同意的多边规则框架下形成的一种合作关系,将会培育出所有国家都必须承担责任又需要克制的一套系统”。
文章最后说,“美国与中国做出的战略选择,将会确定新兴全球秩序的走向”。李显龙强调,“强国之间开展竞争很自然。但他们之间是否能够进行合作,则是治国方略的真正考验,也将确定人类是否能够在气候变化、核扩散和传染病传播等全球问题上取得进步”。
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【2020年2月5日讯】澳门特别行政区行政长官贺一诚日前表示,为防止疫情扩散,澳门将暂停博彩业及相关行业半个月。贺一诚还提到,澳门公务员留家工作,政府只保留紧急服务。
根据澳门特区政府官网的消息,贺一诚是在4日召开记者会时宣布上述决定的。该决定也是鉴于澳门出现的第9例新型冠状病毒肺炎病例在博彩企业工作,才根据专家的评估而做出。对于目前澳门经济状况,贺一诚表示可以承担。
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=== Wikinews 多本医学杂志发表有关新型冠状病毒肺炎的论文 ===
【2020年2月1日讯】随着世界各地研究人员对新型冠状病毒感染的肺炎疫情做出反应,世界范围内对该疫情研究的相关论文每天都在不断出现。
《自然》通过搜索研究新型冠状病毒使用的术语“coronavirus”或“nCoV”,在预印本服务器bioRxiv、medRxiv、ChemRxiv;谷歌学术网站virological.org,学术活动追踪网站Altmetric,以及学术机构网站搜索了已经发表的相关研究报告。结果显示,截至1月30日,全球科学家至少发表了54篇关于新型冠状病毒的英语论文,其中超过一半是在过去7天发表的。其中30余篇发表在预印本服务器上,还有一部分发表在包括《柳叶刀》和《医学病毒学杂志》等同行评审期刊上。
1月29日,《新英格兰医学杂志》发表了中国科学院院士、中国疾控中心主任高福等多名研究人员撰写的论文Early Transmission Dynamics in Wuhan, China, of Novel Coronavirus-Infected Pneumonia。该论文分析了从去年12月初到如今的425例病例后发现,新型冠状病毒可能早在去年12月中旬就已经出现人传人的情况,在12月后期还出现了与所谓传染源头华南海鲜批发市场无关的感染者。该论文还认为目前疫情拐点尚未来临。
1月31日,《柳叶刀》在线发表两篇关于新型冠状病毒的论文:Epidemiological and clinical characteristics of 99 cases of 2019 novel coronavirus pneumonia in Wuhan, China: a descriptive study与Genomic Characterisation and epidemiology of 2019 novel coronavirus: implications for virus origins and receptor binding。第一篇论文分析了99个感染病例,第二篇论文对新型冠状病毒的基因组进行了分析。
同日,中华医学会杂志社、中华预防医学会、中国医师协会、中国药学会、中华中医药学会、《中国学术期刊(光盘版)》电子杂志社有限公司在中国知网上登载了《关于在中国知网开展“新型冠状病毒感染的肺炎”学术论文OA出版的倡议》,号召各有关医药卫生学术期刊编辑部将“新型冠状病毒感染的肺炎”科技攻关列为重大选题,组织全国高质量、高水平研究成果,在中国知网进行OA(开放获取)出版,以最快的速度将科研成果用于战胜疫情,向全国、全球广泛传播。
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【2020年4月3日讯】2020年4月3日,中国国务院于其官网发文表示
“ 为表达全国各族人民对抗击新冠肺炎疫情斗争牺牲烈士和逝世同胞的深切哀悼,国务院决定,2020年4月4日举行全国性哀悼活动。在此期间,全国和驻外使领馆下半旗志哀,全国停止公共娱乐活动。4月4日10时起,全国人民默哀3分钟,汽车、火车、舰船鸣笛,防空警报鸣响。 ”
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【2018年7月6日讯】
美国总统川普说,针对340亿美元进口中国产品的25%征税措施在美东时间星期五(2018年7月6日)凌晨0:01分、也就是中国时间星期五中午12:01分开始,并计划在两周内对另外160亿美元进口中国产品征税。
他星期四下午表示,如果中国采取报复行动,美国将启动目前暂缓的对2000亿美元进口中国商品的征税,之后再按照需要启动目前暂缓的对3000亿美元进口中国商品的征税。
美国国家统计局的资料显示,美国2017年全年从中国进入的商品总额是5054亿美元,也就是说,川普总统将准备对所有来自中国的进口商品增收关税。
白宫上个月宣布,鉴于中国多年来以不公平的做法获取美国知识产权和其他不公平贸易行为,美国将对年价值500亿美元包含重大工业科技的中国商品征收25%的关税。北京拒绝接受华盛顿的指责,并声称会坚决反制美国的“单边”贸易行动。
中国海关总署有关负责人星期四称,根据国务院关税税则委员会2018年第5号公告,在美国加征关税措施生效后,中国海关将立即对原产于美国的进口商品加征关税措施。
同一天,中国商务部发言人高峰称,美国启动征税将是向全世界开火,也是向自己开火。
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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:
第一,据现行法律,同性恋不违反中国法律,同性恋者是具有各项权利的中华人民共和国公民。同性恋者当中有人有结婚的要求,他们的要求与他们作为公民的权利没有冲突,应该得到承认。
第二,鉴于同性恋者属于少数族群,许多国家已设立反歧视的保护性法律。目前西方许多国家已陆续承认了同性婚姻或家庭伴侣关系,较早的有澳大利亚及北欧国家,较晚的有加拿大、法国、德国、美国的一些州(如马萨诸塞州、纽约州)和一些城市(如旧金山)。如果我国能够允许同性婚姻,将属于保护少数族群利益、反对歧视的立法,在人权方面使我国跻身于世界先进行列,也可以此证明我们的党和政府是代表了先进文化的,取得与西方一些国家在人权方面斗争的优势。
In surveys about questions that the public wishes to be raised during the two meetings this year, the proposal on same-sex marriage came second – which surprised me. But the NPC deputies who commissioned me this year told me that the leaders did not agree to submit this proposal. Now, I sent an open online call to the National congress to agree with this proposal 我只好在网上公开征集同意这一提案的人大代表,and I trust that among the thousands of deputies, there will be a few who agree with this proposal. Public concern about this is issue is so high that, if no representative will submit it, we should wonder what the problem is. Aren’t these so-called representatives are supposed to represent the voice of the people? Whether representatives this year will get this proposal approved is will be a test for the National People’s Congress, and show whether it is, indeed, an institution that represents public opinion. I hope that this proposal will be approved, but my hopes would not be too high if the proposal finally submitted was not fully prepared.
So now about the proposal on same-sex marraige:
Suggestion that the country should set up a same-sex marriage bill, for the following reasons
One – homosexuality does not go against any item in the current legal framework of the Chinese Republic, and homosexuals have all the rights of citizens of the PRC. It should be acknowledged that there is no conflict between their demands for marriage and the legal rights of citizens.
Two – homosexuals are a minority, and many countries have established anti-discrimination laws to protect them. Many Western countries now recognize same-sex marriage or civil unions, first Scandinavian countries and Australia, then Canada, France, Germany and the US – in certain States (Massachussets, New York) or cities (San Francisco). If China allows same-sex marriage, this will be an improvement in anti-discrimination and minority protection legislation, and will place China among the more advanced nations in the area of human rights protection; it could prove that our party and our government favour a progressive culture, and can be ahead of certain Western countries in the fight for human rights.
...
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]个提案。现在,我只好在网上公开征集同意这一提案的人大代表,相信在数千位人大代表当中,应当有几位是同意这一提案的吧。公众关注度如此之高的提案竟然没
有代表能递交,这反映出来的是什么问题?所谓代表,就是要代表人民发声的,难道不是吗?今年有没有代表愿意并成功递交这一提案,是对目前人大作为代议机构
和民意表达机制是否畅通有效的一个检验。希望这份答卷能够合格。但是我不抱太大希望,对最终还是提交不了有充分的思想准备。
关于同性婚姻的提案:
建议我国设立同性婚姻的法案。理由如下:
第一,据现行法律,同性恋不违反中国法律,同性恋者是具有各项权利的中华人民共和国公民。同性恋者当中有人有结婚的要求,他们的要求与他们作为公民的权利没有冲突,应该得到承认。
第二,鉴于同性恋者属于少数族群,许多国家已设立反歧视的保护性法律。目前西方许多国家已陆续承认了同性婚姻或家庭伴侣关系,较早的有澳大利亚及北欧国
家,较晚的有加拿大、法国、德国、美国的一些州(如马萨诸塞州、纽约州)和一些城市(如旧金山)。如果我国能够允许同性婚姻,将属于保护少数族群利益、反
对歧视的立法,在人权方面使我国跻身于世界先进行列,也可以此证明我们的党和政府是代表了先进文化的,取得与西方一些国家在人权方面斗争的优势。某些西方
国家,特别是天主教国家,在关于同性恋的立法上受到宗教方面的压力,要想通过保护此类少数族群利益的立法十分艰难;而中国传统文化对于同性恋并不太歧视,
这是我们在人权方面可以得分的一个有利背景,应善加利用。
In surveys about questions that the public wishes to be raised during the two meetings this year, the proposal on same-sex marriage came second – which surprised me. But the NPC deputies who commissioned me this year told me that the leaders did not agree to submit this proposal. Now, I sent an open online call to the National congress to agree with this proposal 我只好在网上公开征集同意这一提案的人大代表,and I trust that among the thousands of deputies, there will be a few who agree with this proposal. Public concern about this is issue is so high that, if no representative will submit it, we should wonder what the problem is. Aren’t these so-called representatives are supposed to represent the voice of the people? Whether representatives this year will get this proposal approved is will be a test for the National People’s Congress, and show whether it is, indeed, an institution that represents public opinion. I hope that this proposal will be approved, but my hopes would not be too high if the proposal finally submitted was not fully prepared.
So now about the proposal on same-sex marraige:
Suggestion that the country should set up a same-sex marriage bill, for the following reasons
One – homosexuality does not go against any item in the current legal framework of the Chinese Republic, and homosexuals have all the rights of citizens of the PRC. It should be acknowledged that there is no conflict between their demands for marriage and the legal rights of citizens.
Two – homosexuals are a minority, and many countries have established anti-discrimination laws to protect them. Many Western countries now recognize same-sex marriage or civil unions, first Scandinavian countries and Australia, then Canada, France, Germany and the US – in certain States (Massachussets, New York) or cities (San Francisco). If China allows same-sex marriage, this will be an improvement in anti-discrimination and minority protection legislation, and will place China among the more advanced nations in the area of human rights protection; it could prove that our party and our government favour a progressive culture, and can be ahead of certain Western countries in the fight for human rights. Some Western countries, especially Catholic countries, have experienced religious pressure when trying to pass legislation on same-sex marriage, and have had great difficulties in passing legislation to protect this minority. But Chinese traditional culture is much less opposed to homosexuality, and this background could help us score points in the human rights area, so we should put it to good use.
...
【2018年3月20日讯】
美国媒体引用知情人士的话说,中国已经批准创建全球最大的宣传机器之一,以期改善其海外形象。
彭博社的消息说,新的宣传媒体将仿照由美国政府资助、在二战期间启动的美国之音。彭博新闻此前曾报道,新的媒体机构将由中央电视台、中国国际广播电台和中央人民广播电台合并后组成。消息人士说,新机构的功能主要是加强中共塑造舆论的能力,成为中国向全世界展示形象的关键工具。
这一变化据信是习近平全面改革政府机构,加强中共对金融服务业、制造业、娱乐业等各方面的控制权的动作之一。目前这些变化尚未公开公布。
中国在过去十年来加强推动软实力,其中花费数十亿美元的所谓“大外宣”包括影响海外媒体,资助海外智库项目,在国外大学设立以孔子学院为代表的文化中心等。中央电视台目前在海外有70多个分部,中国国际广播电台以60多种语言播出。
不过,中国的影响力最近受到西方的反弹。美国、澳大利亚、德国等国的政界人士开始对中国的战略意图提出警告。同时,根据皮尤研究中心去年的调查显示,日本、德国和意大利等国家的大多数人仍然对中国持消极态度。
习近平自2012年掌权以来,加强了对国内言论自由的控制,并力图重塑国营媒体机构。 未来由中国的广播电视三大官媒组成的新机构将成为世界上最大的广播公司之一。
Noch keine Übersetzung
【2017年4月26日讯】
美国参议院军事委员会主席约翰·麦凯恩(John McCain)表示,他将促使川普当局在朝鲜核问题上对中国采取更加强硬的路线。参议员丹·萨利文(Dan Sullivan)也呼吁美国和中国政府在贸易和外交领域实行“真正的对等原则”。
麦凯恩:对华政策应当硬起来
来自亚利桑那州的共和党籍麦凯恩参议员星期二说,“多年来,美国都在指望朝鲜的长期保护国中国能够把平壤政权带到谈判桌上来,朝着实现朝鲜半岛无核化的目标做出努力。”但是,麦凯恩认为“中国一而再、再而三地拒绝使用其影响力,相反地,他选择对美国在朝鲜半岛的盟友韩国展示肌肉。”
自上个世纪五十年代的韩战以来,美国大约有三万名部队一直驻守朝鲜半岛。最近一段时间,美国在韩国部署萨德导弹防御体系引起了中国的愤怒,一场针对韩国的经济报复在中国展开。麦凯恩说,经济报复给韩国“造成了真正的伤害”。
麦凯恩认为,中国几十年来一直在帮助和纵容朝鲜,韩国为了抵御朝鲜的进攻威胁而部署萨德系统,可中国却在尽全力予以阻止。麦凯恩称这种现象为“扭曲的现实”。麦凯恩要求川普总统对中国强硬起来,促使中国在解决朝鲜核问题方面做出切实的努力。
萨利文:“对等”应成为美国的政策
另一方面,美国参议员丹·萨利文星期一呼吁美国和中国政府在贸易和外交领域实行“真正的对等原则”。这位来自阿拉斯加的共和党籍参议员说,中国在“美国和西欧各地”大力进行企业并购,涉足机器人、生物技术、先进机械、软件、娱乐、媒体等主要领域。但是,美国的公司或者德国的公司要进入中国,收购这些行业的中国公司,中国方面就会说,“不行”。萨利文提出的“真正对等”的建议,即简单又直观。“如果中国公司要投资美国的生物技术领域,那么美国公司就应该能够在中国相同行业进行投资。简单而有公平。这就是中国过去说过希望这样做,但并没有做到的。我们需要对落实这一点大大地认真起来。”
萨利文认为,美中两国对彼此的外交官的待遇也不对等,美国不应该接受这种做法。他说,“如果中国继续无视华盛顿对平等待遇和公平竞争的要求”他就准备提出立法议案,缩小他所说的中国的“可信度差距”,确保“真正对等”原则成为美国的官方政策,议案还会涉及两国记者签证等问题。
他还引用了亚洲学会的一项研究——“许多年来,美国驻北京大使平常只能够见到中国副部级官员,而我们却允许中国驻华盛顿的大使见到更高级别的官员。”他说,解决这种不平等外交待遇的“根本不需要伤脑筋”。萨利文说,“如果我们驻北京的大使只能够见到中国的副部长,那么,我们就应该给中国驻华盛顿的大使以相同的待遇。就应该这样。‘中央之国’式的外交做法,无论在任何地方,美国政府都应断然拒绝。”
萨利文还认为,美国“国内的共识在扩大”,这就是美国的战略利益,包括战略经济利益,要大于个体交易的市场价格。他也承认,美国商人作为个体都会要求自己的产品能够带来最高的回报。他这样说道:“建立一个强大的美国经济,向世界第二大经济体中国发出你需要遵守我们共同的游戏规则的信号,我们这个更加广泛的战略利益也是非常重要的。在我看来,这个重要性,从战略上讲,超过了美国企业向中国投资基金推销自己的能力。”
地缘经济
美国的德国马歇尔基金会亚洲项目法律顾问兼主任、美国国家情报委员会合作人员丹尼尔·特温宁(Daniel Twining)认为,到目前为止,美国并没有充分地利用自己的经济实力来推动国家的整体战略、政治和经济利益。
他对美国之音说,“美国习惯了传统的外交政策工具包,包括武装部队、外交团队和发展(对外援助),但实际上这里还有第四个链接,就是我们在经济方面的治国术。”他还表示,其它大国,包括中国,似乎更善于使用他所说的“地缘经济”手段,“相当积极地”使用贸易和投资来推动整体的国家利益。他认为,中国在一些方面仍然是封闭或中央控制型的经济体,美国应当认识到,市场力量在这样的地方并不总是奏效。
Noch keine Übersetzung
【2006年6月2日讯】
北京朝阳公园在六一国际儿童节期间推出“全家乐翻天”游园会,包括有中国儿艺和中国歌剧舞剧院分别推出的最新作品《快乐的汉斯》和玩偶音乐会等供儿童欣赏。
朝阳公园这次举办的游园会从6月1日到4日在网球中心举行。此次儿童游园会的重头戏是在彩虹剧场演出的几部精品新作,包括中国儿童艺术剧院的《快乐的汉斯》、中国歌剧舞剧院的《玩偶音乐会》和中国木偶剧团的《寓言童话乐园》。
在同期,北京游乐园、石景山游乐园、环球嘉年华、欢乐谷等主题娱乐活动相继推出,并纷纷推出针对儿童的优惠活动。
有分析文章指出,““六一”市场是各游乐场的必争之地,也是暑期高峰到来前的最后热身。为此,“六一”期间很多游乐场开始在硬件和软件等多方面自我强化。在赚取人气的同时,检验自身的接待能力。”
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【2006年5月1日讯】
苏丹政府宣布接受非盟和平协议条款
苏丹共和国政府在4月30日对外宣布接受了非洲联盟此前提出的就达尔富尔地区的和平和平协议,但苏丹解放军(SLA)和正义平等运动(JEM)拒绝在这项和平协议上签字。非洲联盟派遣的调解人员称非盟正试图削减叛军组织对和平协议的反对声音。联合国高级特使普龙克则认为只要反叛武装组织能够在4月30日之后的一至二天之内接受协议,依然可以接受。
达尔富尔武装力量认为该和平协议没有为达尔富尔居民设立副总统职位做出让步,并且反政府武装还反对有关解除武装和补偿的条款。此外,反政府领导人还希望在把各方武装力量进行合并,在解除亲政府激进派武装方面得到更好的补偿。
这项长达85页的和平协议中要求苏丹喀土穆当局为达尔富尔地区提供数亿美元的拨款以促进当地经济发展。
鉴于苏丹政府“持有保留意见”下最终接受和平协议,国际社会正呼吁当地反叛武装组织能够改变立场,最终同意和平协议。
此前国际社会对苏丹各冲突政治力量施加压力,力求达尔富尔地区的危机能够尽早结束。
此外联合国安全理事会已在4月25日召开会议,通过旨在制裁苏丹冲突方的S/RES/1672(2006)决议。
记录显示苏丹内战已经造成20万人死亡,200万人逃离家园。国际普遍认为这项由非盟协调起草的和平协议有望解决达尔富尔地区的人道主义危机。
Noch keine Übersetzung
【2012年2月25日讯】
据中国大陆媒体报道,合肥寿春中学学生陶汝坤于2011年9月17日在16岁女生周岩家中将其烧伤并导致毁容。由于周岩家属缺钱无法进行植皮手术和伤情鉴定,本案件迟迟得不到审理。据周岩亲属称,陶的父母曾垫付周岩部分医药费,后由于周岩亲属拒绝其将陶取保候审的要求而停止支付治疗费用。24日,网友将这一事件发布到互联网,得到广泛关注。另据报道,施暴疑犯陶汝坤为合肥市审计局办公室主任陶文。今日凌晨,陶文现身新浪微博表示歉意并表示「接受法律判决」,然而这一表示遭到了网友的质疑。合肥公安部门称将公正办案。
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【2008年12月13日讯】
联合国安理会的一个小组说,卢旺达和刚果民主共和国正在通过支持对方的敌人来进行一场代理战争。这个专家小组星期五发表的报告说,卢旺达当局为刚果反政府领导人、图西族领袖恩孔达提供军事装备、派遣军官,并帮他招募战斗人员。报告说,恩孔达把卢旺达当作组织筹款和保持银行账号的“后方基地”。卢旺达官员多次否认他们支持恩孔达的反政府力量。
报告还说,同样,刚果政府一直是卢旺达胡图族反政府武装主要的武器和弹药来源。在1月份达成的停火协议破裂后,从8月以来,刚果政府军和反政府武装在刚果的北基伍省不断发生冲突。这份由独立专家撰写的报告说,该地区所有的武装组织都在队伍中招募和保留儿童兵,都违反了保护妇女和儿童的国际法。
Noch keine Übersetzung
前天,我见到十几年不见的朋友。他是我的小学同学,刚刚有了自己的第二个孩子,是个男孩儿。
我原以为他是“违法”要的二胎,所以就问他,罚了多少钱?
“我可以一切都是合法的。”他笑着说。
原
来他的第一个孩子是个女孩儿。在农村里,根据政府的政策,第一胎若是女孩儿,四年之后,可以再要一胎。有那么一段时间,我原以为老家重男轻女的习惯已经没
有了——现在回家,已经见不到路两边曾经常见的那些诸如,“生男生女都一样”;“女儿也是传后人”这类标语了——但没想到,现在风气还如此浓烈。若一胎是
女儿,村里人一定会再要一胎。
作为一个计生政策的坚定反对者,倒是喜看人们能要二胎的。但是有个问题:如果第二胎依然是女孩儿怎么办?
我知道,在我的老家河北,至少可以确定,在河北的安国、深泽等地,如果你稍微付出点代价,是可以做性别鉴定的。如果鉴定出是女孩儿怎么办?
朋友的妻子怀上第二胎时,也做了性别鉴定了。不过他说,当时也没想着非要男孩儿,如果是女孩儿,也没啥。
这话我倒是相信,我的邻里,好几家,第一胎是女孩儿,第二胎依然还是女孩儿。现在那些孩子们,都到上小学的年龄了。活泼漂亮,只是晒得有点黑。
但是,朋友继而给我讲了另外的故事。这个故事,我又从母亲那里得到了一些印证、补充。
老家有个媳妇,第一胎生了一个女孩儿。于是,到了合乎规定的年限后,她又怀上了一个孩子。去医院做了鉴定,是女孩儿。
老公公(我知道这个人,印象里瘦瘦高高的,用现代人的眼光来看,非常帅)非常不高兴。整天唉声叹气,整日里说,这日子过得没意思。
不知道是谁的主意,家里人大多粗线条,自然也不会去问,最终做出决定时,家里人是什么感觉。
唯一知道的是,孩子被打掉了。
然后再次怀孕。再次去做性别鉴定。
还是女孩儿。朋友说。
那怎么办?我问。
后来就不知道了。
missing '[踩, 踏]'
If your wife is pregnant, don’t you wish to know if the child inside her is a boy or a girl? And if you know it’s a girl, what do you intend to do?
Two days ago, I saw a friend I hadn’t seen in a decade. We were in primary school together, and he just had his second child, a boy.
I thought it was an “illegal” second child, so I asked him how much he paid in penalty.
“I could have him in all legality,” he replied, smiling.
His first child was a girl. In rural areas, according to government policy, if your first child is a girl, after four years, you can have a second one. There was a time when I thought that patriarchal values had disappeared from my hometown —— now when I go back home, I no longer see the big signs on both sides of the road with “having a boy or a girl is the same” or ” my daughter is also my posterity”, and similar slogans —— But I had not expected that the climate would still be so tense now. If their first is a daughter, people in rural areas will absolutely want a second go.
As a firm opponent to the one-child policy, I like to see that people can have a second child. But there is one problem: what if the second child is a girl too?
I know that in my hometown in Hebei, you can at least determine; in Anguo, Shenze and other places in Hebei, if you pay a little fee, you can do a sex identification. But if the child is identified as a girl, what do you do?
When my friend’s wife was pregnant with their second child, he also did a sex identification. But he said, he didn’t think then he absolutely wanted a boy; if it was a girl, it would be alright.
I believe these words. In my neighbourhood, there were many families whose first child was a girl, and second child was also a girl. Now those children all go to primary school. they’re beautiful and lively, and just a little bit tanned.
However, my friend then told me a different story. And this story was confirmed to me later by my mother.
In my hometown, there was a woman who gave birth to a girl as her first child. And so, after waiting the required number of years, she conceived another child. She went to the hospital, and the child was identified as a girl.
The husband (I know that man, a tall and slim man, very handsome according to modern canons) was very unhappy. He sighed for the whole day, and for the whole day said that his life had no meaning.
I don’t know whose idea it was, 家里人大多粗线条,自然也不会去问,最终做出决定时,家里人是什么感觉。
The only thing I know is, the child was gotten rid of.
Then she got pregnant again, and again, they did a sex identification.
It was a girl again, my friend said.
And then what happened? I asked.
I don’t know what happened.
...
中共广东省第十一届委员会第一次全体会议选举产生了新一届省委常委。此次选举采取了差额选举办法,中央批复了14名省委常委候选人,最后正式选举13人。
此事引起媒体关注,这是党内民主迈出的一步。这一措施体现了广东积极推动改革的决心。
差额选举省委常委,广东并非首创。去年11月,江苏省就差额选举产生了13名省委常委。而据媒体报道,山西、湖南、贵州、青海、山东等省份也都曾经差额选举出了省委常委。但在此轮陆续拉开的各地换届选举中,新一届广东省委常委的差额选举之所以成为亮点,是因为差额选举有朝着制度化、常态化方向发展推进的期许。
增进民主是大势所趋。
2004年9月9日,中共十六届四中全会审议通过《中共中央关于加强党的执政能力建设的决定》,提出要把我们党建设成为科学执政、民主执政、依法执政的执政党。
2007年10月,中共十七大提出,坚定不移发展社会主义民主政治,明确政治体制改革作为我国全面改革的重要组成部分,必须随着经济社会发展而不断深化,与人民政治参与积极性不断提高相适应。
随着改革开放,人民生活水平的不断提高,人民有序政治参与的热情也不断高涨,特别是在广东这样的市场经济发达和公民传统深厚的地方,人们有更大的动力和更强有力的要求去参与社会公共事务、影响政府公共政策和倡导制度的变革。
差额选举的优点在于:在候选人之间形成了相应的竞争,为选民行使选举权提供了选择的余地,有助于选民了解候选人,有助于从制度上切实提高选举的民主化程度,也有利于人才的选拔,使优秀人才得以脱颖而出。这是党内民主的重要环节,有章可循。
1994年元月印发的《中国共产党地方组织选举工作条例》第四条已经明确规定:“党的地方各级代表大会代表,委员会委员、候补委员、常务委员会委员,纪律检查委员会委员、常务委员会委员实行差额选举。”第二款还规定:“党的地方各级委员会和纪律检查委员会书记、副书记实行等额选举。”这是一个具有约束力的党内规章。
党史专家指出,在党内提倡差额选举,是对选举人投票权的尊重;对于被选举人来说,有竞争压力才能有动力更好地工作。这一点是至关重要的,由此,候选人的心态会有较大改变,他们将会意识到,自己的权力终究还是选举人授予的,因此,他们将会对选举人负责,在未来行使权力的过程中,尊重选举人的意愿,服务于选举人。也即,把对上负责,转变为对上下负责。正如中共中央总书记胡锦涛要求的:权为民所用,情为民所系,利为民所谋。
党内民主最突出的、反映其本质的特征,就是党员对党内权力的分享,党员对党内事务的参与。2006年,南京财经大学马克思主义学院院长胡连生在《社会主义研究》撰文指出,由民众投票选举公共权力的执掌者是迈进现代文明社会的阶梯,是确保人民成为“权力源”,实现主权在民的必要条件,是实现权力制约与监督的基础,是造就人民公仆的重要机制。民主选举的规范形式是差额选举,让选民“货比三家”;其操作平台是候选人间的公平竞争,让选民择优选择;民主选举的重要保证是维护民选结果的权威性。因此,进一步完善和扩大差额选举,是积极推进和完善党内民主的重要步骤。
对于广大党员来说,要牢记权力是来自于人民,而不是来源于上级,执政党的权力也是人民赋予的。正如在此次换届的广东省第十一次党代会上汪洋所指出的,“人民群众是创造历史的主体,也是建设和享有幸福广东的主体。追求幸福,是人民的权利;造福人民,是党和政府的责任。我们必须破除人民幸福是党和政府恩赐的错误认识。”
一个完美的选举不是解决民主问题的灵丹妙药。除了选举之外,还应当在其他方面不断探索实现民主的新途径,来发展社会主义民主政治。中国正处于转型过程中,种种社会问题亟待解决。而有效解决这些问题之关键在于,各级党的组织理性地决策,并促进立法、决策的科学化、民主化,以确保人民的知情权、参与权、表达权和监督权,最终保证广大人民依法参与管理国家、社会事务的权利。
Party Democracy Moving Forward
The most outstanding characteristic of Party democracy and the one which reflects its essential character is the sharing by Party members in the Party’s power and the participation by Party members in the Party’s affairs. The further improvement and expansion of competitive elections is an important step in the active promotion and improvement of Party democracy.
The elections at the First Plenary meeting of the 11th Session of the Guangdong Provincial CPC Committee have produced a standing-committee for the new Session. These elections utilised the competitive election method; the Party Central Committee approved 14 Provincial Committee standing-committee candidates, and eventually 13 people were formally elected.
This attracted media attention; it is a step forward in Party democracy. The measure reflects Guangdong’s determination to actively push forward reform.
In the competitive election of Provincial Committee standing committees Guangdong is not the first. In November last year, Jiangsu Province produced a thirteen-member Provincial Committee standing committee by competitive election. And according to media reports, the provinces of Shanxi, Hunan, Guizhou, Qinghai and Shandong have all elected Provincial Committee standing committees by competitive election in the past. However, in this round of successive Session-change elections, the reason the Guangdong Provincial Committee standing committee elections became a focus of attention is because competitive elections hold hope of progress towards systematisation and normalisation.
The strengthening of democracy has been the prevailing trend.
On 9 September, 2004, the 4th Plenary Session of the 16th CPC Central Committee considered and passed the “Decision of the Central Committee of the CPC on Strengthening the Building of the Party’s Ability to Rule”, which proposed the need to build our Party into a ruling party that rules scientifically, democratically and lawfully.
In October of 2007, the Communist Party’s 17th National People’s Congress proposed: Unswervingly developing socialist democratic politics and defining political institutional reforms as an important element of China’s overall reforms. They must be deepened continually as economic society develops and adapt to the continual rise in the people’s enthusiasm for political participation.
Along with Reform and Opening-up and the continual rise in the people’s standard of living, fervour towards the people’s orderly political participation has also run high. Particularly in a place like Guangdong, with an advanced market economy and solid civic traditions, people have had greater motivation and a stronger need to go and participate in society’s public affairs and to influence changes in government public policies and advocacy systems.
The advantages of competitive elections lie in the fact that competition develops between the candidates. Constituents are given room for choice in the exercise of their electoral rights and it helps them to understand the candidates. From a system point of view, it raises the degree of democratisation of elections in a practical way. It is also beneficial to the selection of talent, meaning that outstanding talent is able to come to the fore. This is an important link in Party democracy; there are rules and regulations to be followed.
The fourth regulation in the “CPC Local Organisations Election Work Regulations”, distributed in January 1994, has ruled clearly that “at every level of Party local organisation: NPC delegates; local Party committee members, alternate members, and standing committee members; and local Commission for Discipline Inspection members and standing committee members are to hold competitive elections.” Clause Two also rules that: “local Party committees and Commissions for Discipline Inspection at every level are to hold single-candidate elections for committee/commission secretary and deputy secretary.” This is a binding internal regulation of the Party.
Party history experts have pointed out that advocating competitive elections within the Party is a form of respect towards the electors’ right to vote; as far as the person who is elected is concerned, only where there is competitive pressure will they be motivated to work better. This is an extremely important point; as a consequence, there will be quite a large change in the candidates’ psychology; they will realise that, in the end, their authority has been conferred by the electors; therefore they will be accountable to the electors and, in the course of exercising power in the future, will respect the electors’ wishes and serve the electors. That is to say, accountability to above will be changed into accountability to above and below. Just as Communist Party Central Committee General Secretary, Hu Jintao, requested: Use power for the people, have feelings for the people, do good for the people.
The most outstanding characteristic of Party democracy and the one which reflects its essential character is the sharing by Party members in the Party’s power and the participation by Party members in the Party’s affairs. In 2006, in an article in “Socialist Research”, the head of the School of Marxism Studies at Nanjing University of Finance and Economics, Hu Liansheng, pointed out that having citizen-elected holders of public power is: a stepping stone to entering a modern civic society, a prerequisite to ensuring the people become the “source of power” and the achieving of popular sovereignty, the basis for achieving restraint and supervision of power, and an important mechanism for creating servants of the people. Competitive elections is the standard form of democracy, allowing the voters to “shop around”; fair competition between candidates is its operating platform, allowing the voters to select on merit; the upholding of the authority of the results of the popular vote is an important guarantee of democratic elections. Therefore, further improving and expanding competitive elections is an important step in proactively advancing and improving Party democracy.
As far as the vast Party membership is concerned, they must keep firmly in mind that power comes from the people and does not originate from above, and that the ruling Party’s power is also entrusted by the people. Just as Wang Yang said at this Session-change’s 11th Guangdong Provincial Party congress, “The masses are the mainstay in creating history, and they are also the mainstay in building and enjoying a happy Guangdong. The pursuit of happiness is the people’s right; benefiting the people is the Party and Government’s responsibility. We must get rid of the mistaken idea that the people’s happiness is a gift of grace from the Party and the Government.”
A perfect election is not a silver bullet to resolve the issue of democracy. Apart from elections, we should also continually explore the achievement of new channels of democracy in other areas in order to develop socialist democratic politics. China is right in a process of transition, all kinds of social issues demand prompt resolution. However the key to effective resolution of these issues rests in Party organisations at each level making policy decisions rationally and, further, promoting scientific and democratic legislation and policies so that, by ensuring the people’s right to be informed, right to participate, right to speak out and right to monitor, in the end, the right of the vast people to lawful participation in the management of national and social affairs will be guaranteed.
“Editorial”, Zhongguo Xinwen Zhoukan 2012(17) p.5 (China Newsweek) 2012.5.21
Haenisch: Lehrgang der klassischen chinesischen Schriftsprache
[Bearbeiten]第三十課
[Bearbeiten]第三十课
dì sān shí kè
Dreißigste Lektion
Die folgenden Vokabeln ergänzen die bisherigen Lücken des Textes.
類 | lei4 | (traditionelle Schreibweise von 类), Kategorie, Klasse |
鑑 | jian4 | (traditionelle Schreibweise von 鉴), prüfen, einsehen, Beispiel, Leitbild |
孔子聖人也.
孔子圣人也.
kǒng zǐ shèng rén yě.
Konfuzius ist ein heiliger Mensch.
Jedoch steht in den 歐陽修集/欧阳修集/Ōu yáng xiū jí/Aufzeichnungen des Ouyang Xiu in 卷七十七, 易童子問卷二/易童子问卷二/juǎn qī shí qī, yì tóng zǐ wèn juàn èr/der Rolle 77, den Fragen des Knaben Yi (Rolle 2) folgendes:
童子曰:「君子亦有過乎?」
童子曰:「君子亦有过乎?」
Tóngzǐ yuē: Jūnzǐ yì yǒuguò hū?
Der Knabe fragte: Hat ein edler Mensch ebenfalls Fehler?
曰:「(商)湯、孔子,聖人也,皆有過矣。
曰:「(商)汤、孔子,圣人也,皆有过矣。
Yuē:(Shāng) Tāng, kǒngzǐ, shèngrén yě, jiē yǒuguò yǐ.
(Die Antwort) sagt: Shang Tang (der Gründer der Shang-Dynastie) und Konfuzius, heilige Menschen, sie alle haben Fehler.
君子與眾人同者,
君子与众人同者,
Jūnzǐ yǔ zhòngrén tóng zhě,
Ein Edler ist allen anderen Menschen gleich;
不免乎有過也。
不免乎有过也。
bùmiǎn hū yǒuguò yě.
er ist nicht befreit davon, Fehler zu haben.
各處學堂皆供孔子.
各处学堂皆供孔子.
gè chù xué táng jiē gōng kǒng zǐ.
Allerorts verehrt man in allen Schulen Konfuzius.
我上學堂,我拜孔子
我上学堂,我拜孔子
wǒ shàng xuétáng, wǒ bài kǒngzǐ
Betrete ich die Schule, zolle ich (der Geistertafel des) Konfuzius Respekt.
開學之日師率弟子
开学之日师率弟子
kāi xué zhī rì shī lǜ dì zǐ.
Am Tag des Schulbeginns führt der Lehrer die Schüler
至孔子位前行禮.
至孔子位前行礼.
zhì kǒng zǐ wèi qián xíng lǐ.
zum Altar des Konfuzius, um die Verehrungsriten durchzuführen.
"開學之日"是李鑑石創作的奇妙世界類小說
"开学之日"是李鉴石创作的奇妙世界类小说
"Kāixué zhī rì"shì lǐjiànshí chuàngzuò de qímiào shìjiè lèi xiǎoshuō
"Der Tag des Schulbeginns" ist (auch) ein von Li Jianshi geschriebener, wunderbarer Weltroman.
Lektion 33
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老荚子性至孝. 年七十作婴儿戏.
身着五色之衣. 弄雏于亲侧. 欲亲之喜.
铭者,论撰其先祖之有德善,功烈勋劳庆赏声名列于天下,而酌之祭器;自成其名焉,以祀其先祖者也。显扬先祖,所以崇孝也。身比焉,顺也。明示后世,教也。
Übersetzung James Legge
The inscriber discourses about and panegyrises the virtues and goodness of his ancestors, their merits and zeal, their services and toils, the congratulations and rewards (given to them), their fame recognised by all under heaven; and in the discussion of these things on his spiritual vessels, he "makes himself famous; and thus he sacrifices to his ancestors. In the celebration of his ancestors he exalts his filial piety. That he himself appears after them is natural. And in the clear showing (of all this) to future generations, he is giving instruction.
古之君子论撰其先祖之美,而明著之后世者也。以比其身,以重其国家如此。子孙之守宗庙社稷者,其先祖无美而称之,是诬也;有善而弗知,不明也;知而弗传,不仁也。此三者,君子之所耻也。
Übersetzung James Legge
In this way the superior men of antiquity panegyrised the excellent qualities of their ancestors, and clearly exhibited them to future generations, thereby having the opportunity to introduce their own personality and magnify their states. If descendants who maintain their ancestral temples and the altars to the spirits of the land and grain, praised their ancestors for good qualities which they did not possess, that was falsehood; if they did not take knowledge of the good qualities which they did possess, that showed their want of intelligence; if they knew them and did not transmit them (by their inscriptions), that showed a want of virtue - these are three things of which a superior man should have been ashamed.
Li Shangyin (813 – 858): Klarer Abendhimmel
深居俯夹城,
春去夏犹清。
天意怜幽草,
人间重晚晴。
并添高阁迥,
微注小窗明。
越鸟巢干后,
归飞体更轻。
Abgeschieden wohne ich und sehe herab auf die engen Stadtmauern
Der Frühling geht, der Sommer ach wie klar
Der Himmel hat Erbarmen mit dem (im Frühling noch) behinderten Gras
Die Erde bringt wieder klare Abende hervor
Und vom hohen Turm sieht man die Ferne
Nur wenig Licht fällt durch das kleine Fenster
Nachdem die Nester der im Süden beheimaten Vögel getrocknet sind
fliegen sie mit leichtem Körper hierher zurück
Yi Jing 易經 小畜 Xiao Xu Des kleinen Zähmungskraft
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Richard Wilhelm
[Bearbeiten]Sechs auf viertem Platz bedeutet: Bist du wahrhaftig, so schwindet Blut und weicht Angst. Kein Makel.
Neun auf fünftem Platz bedeutet: Bist du wahrhaftig und treu verbunden, so bist du reich in deinem Nächsten.
Oben eine Neun bedeutet: Es kommt zum Regen, es kommt zur Ruhe. Das ist der dauernden Wirkung des Charakters zu verdanken. Die Frau kommt durch Beharrlichkeit in Gefahr. Der Mond ist fast voll. Macht der Edle fort, so kommt Unheil.
James Legge
[Bearbeiten]The fourth SIX, divided, shows its subject possessed of sincerity. The danger of bloodshed is thereby averted, and his (ground for) apprehension dismissed. There will be no mistake.
The fifth NINE, undivided, shows its subject possessed of sincerity, and drawing others to unite with him. Rich in resources, he employs his neighbours (in the same cause with himself).
The topmost NINE, undivided, shows how the rain has fallen, and the (onward progress) is stayed -must we value the full accumulation of the virtue (represented by the upper trigram). But a wife (exercising restraint), however firm and correct she may be, is in a position of peril, (and like) the moon approaching to the full. If the superior man prosecute his measures (in such circumstances), there will be evil.
夏朝
[Bearbeiten]Übersetzungshilfe
[Bearbeiten]Es ist noch keine Übersetzungshilfe vorhanden