Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 698
Zeichen
Bearbeiten| Zeichen | Pinyin | Übersetzung | Lernhilfen |
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啻 |
ci3, chi4, ti4 | nur, gerade wie, stoppen | wiktionary Etymologie: |
媢 |
mao4 | neidisch | wiktionary Etymologie:
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嫉 |
ji2 | Eifersucht, Neid (auf), neidisch, verabscheuen | wiktionary Etymologie: |
俾 |
bi3 | machen, verursachen, lassen, um zu, damit | wiktionary Etymologie: |
迸 |
beng4 | aussprühen, sprühen, spritzen, hervorstoßen, stieben | wiktionary Etymologie: |
Zusammengesetzte Wörter
Bearbeiten| Zeichen | Pinyin | Übersetzung |
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不啻 |
bu4 chi4 | just as, no less than, like (sth momentous), as good as, tantamount to |
何啻 |
he2 chi4 | (literary) far more than, not limited to |
不啻天渊 |
bu4 chi4 tian1 yuan1 | no less than from heaven to the abyss; differing widely, worlds apart, the gap couldn't be bigger |
不啻天淵 |
bu4 chi4 tian1 yuan1 | (traditionelle Schreibweise von 不啻天渊), no less than from heaven to the abyss; differing widely, worlds apart, the gap couldn't be bigger |
| Zeichen | Pinyin | Übersetzung |
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嫉恨 |
ji2 hen4 | Neid und Hass |
愤世嫉俗 |
fen4 shi4 ji2 su2 | to be cynical, to be embittered |
使愤世嫉俗 |
shi3 fen4 shi4 ji2 su2 | verbittert sein, verbittern |
| Zeichen | Pinyin | Übersetzung |
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俾利 |
bi3 li4 | to facilitate, thus making easier |
俾使 |
bi3 shi3 | in order that, so that, so as to, to cause sth |
俾路支 |
bi3 lu4 zhi1 | Belutschen |
俾斯麦 |
bi3 si1 mai4 | Bismarck |
俾斯麥 |
bi3 si1 mai4 | (traditionelle Schreibweise von 俾斯麦), Bismarck |
俾路支语 |
bi3 lu4 zhi1 yu3 | Belutschische Sprache |
俾路支語 |
bi3 lu4 zhi1 yu3 | (traditionelle Schreibweise von 俾路支语), Belutschische Sprache |
俾昼作夜 |
bi3 zhou4 zuo4 ye4 | to make day as night (idiom, from Book of Songs); fig. to prolong one's pleasure regardless of the hour |
俾晝作夜 |
bi3 zhou4 zuo4 ye4 | (traditionelle Schreibweise von 俾昼作夜), to make day as night (idiom, from Book of Songs); fig. to prolong one's pleasure regardless of the hour |
俾夜作昼 |
bi3 ye4 zuo4 zhou4 | lit. to make night as day; fig. to burn the midnight oil, work especially hard |
俾夜作晝 |
bi3 ye4 zuo4 zhou4 | (traditionelle Schreibweise von 俾夜作昼), lit. to make night as day; fig. to burn the midnight oil, work especially hard |
加俾额尔 |
Jia1 bi3 e2 er3 | Gabriel (biblical name) |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
迸发 |
beng4 fa1 | to burst forth |
迸發 |
beng4 fa1 | (traditionelle Schreibweise von 迸发), to burst forth |
迸裂 |
beng4 lie4 | to split, to crack, to burst |
迸流 |
beng4 liu2 | to gush, to spurt |
迸发出 |
beng4 fa1 chu1 | to burst forth, to burst out |
迸發出 |
beng4 fa1 chu1 | (traditionelle Schreibweise von 迸发出), to burst forth, to burst out |
迸出物 |
beng4 chu1 wu4 | Schwärmer |
Sätze
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如果有人早期对俾斯麦说他是个很好的演说家，他会很生气。那也太平淡了，他会说自己不是个好演说家，我说话结巴。我是个政治家，不是个好演说家。 |
Hätte man früher zu Bismarck gesagt, er sei ein guter Redner, wäre er wütend geworden. Das wäre dem viel zu platt gewesen. Er hätte gesagt, ich bin kein guter Redner, ich stottere. Ich bin ein Staatsmann, kein guter Redner. (Mandarin, Tatoeba GlossaMatik Esperantostern ) |
| Zeichen | Pinyin | Übersetzung |
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Lückentexte
Bearbeiten一个人没有快乐的童年，固然令人 Qualen erleiden；但整个民族都缺少或者说没有童年，岂止是令人痛心疾首。Qual 归 Qual，痛心归痛心，但我们不能自 den Hals abwischen um es 了事，得面对现实，像我们这个民族，在她该具有童趣时，就是一个缺少童趣的民族。我研读作为中国文化平台的先秦诸子，发现他们之间的不同之处，固然不少。但在面对现实社会的棘手问题难以处理时，所采取的规避态度却是惊人的一致：即回到 entfernte und 不可知的至德之世，这已经成为他们思考和观察问题的一个路径依赖。换言之，他们的视野里没有未来，一个民族的思想精英或者说是思想库里，对未来 fehlen 理性预期及合理前瞻，自然更没有大胆的想象，这是一个我们必须穷根究底的大事件。
我不认为马恩的论述都对，但至少在我看来，马、恩论及古希腊艺术时所说的，希腊先民们是健康且会游戏的儿童，这个比喻使我至今记忆犹深。面对这个比喻，再看看我自己就生于一个没有童年的民族，内心的 Trauer 及伤感真是不可名状。为什么会如此呢？那就是我们生存境况的不易，并随之而在精神领域内伴生的活命哲学。“生命”是重要的，自然“活命”不会不重要。但问题在于，我们把如何忍辱偷生、krabbelnde Ameise 行当成了生活的全部，成了生活的重要准则。既然如此，为了活命，便会不 bedauern 一切代价，也就会达成“对不 bedauern 一切手段，达到最高目的”这样所谓的高尚伦理的绝对信服。于是勾践之术、长短经、阴谋 Strategie 便十分发达，甚至形成了像鬼谷子那样专门以教谋略之术的老师，于是苏秦、张仪学而成战国末期“合纵连横” zusammenarbeiten 的风云人物。从远古的生存讲究孔武有力的尚武时代，到讲究不择手段进行智取的尚智时代，我们实在行进非常快，大有水到渠成之感。
在先秦诸子中，像庄子这样伟大的人物，热爱自由的战士，他谈到一个的人精神境界时主张 frei und ungehindert，谈到齐物时，以“丧我”始，而以“物化”终，在这整个儿无我的状态中，无不遭遇着读者对其偷生自保的误读。在他看似狂傲的言行中，实在包含着对生存的绝大忧患，以及一个人生存自保之不易，并且为此不得不付出的 hohe 成本。这一点在他有着某种精神对应的老师老子身上显得特别明显，并对后世的谋略家和无耻政客产生了极为深远的影响。用通俗有趣的方式将中国文化传播到西方世界去的林堂先生在研究《老子》后曾说：“据我的估价，这一本著作是全世界文坛上最 brilliant 的自保的阴谋哲学。它不啻教人以放任自然，消极抵抗。……尽我所知，老子是以 verwirrt 藏拙-Strategie 为人生战争的利器的唯一学理，而此学理的本身，实为人类最高智慧之珍果。”(《老子的智慧》)除了不认为“它是人类最高智慧之珍果”外，我认为林语堂先生的 Standpunkt 符合我对老子的认识。当然更确切地说来，我们民族的成熟，更多的是在道德尤其是伪道德泛滥的领域，以及人际关系及名利场争斗的过于早熟，对于制度的创新包括对人的至高无上的尊重上却是至今语焉不详，在这一点上我们又是 vollständig 的处于鸿蒙无知的状态。
在我们这个注重谋略的国度，一个民族没有童年，自然对儿童的要求也特别不一样。我们对儿童的赞赏不是要他拥有真正的童心童趣，而是要他少年老成，做一些与他身份年龄极不相称的老成之事，才能大人和社会的欣赏，而对中那些遇事说话直爽之人用“童言无忌”来进行批评，由此可观我们对童言的忌讳。看一看我们对甘罗十二为臣相的推许，看一看我们对孔融李贺早慧的赞美，你就知道我们对一个人尽快成熟热切 Hoffnung und Erwartungen 到了一种走火入魔的程度，你也就不难理解，我们许多人为什么还在青壮年时期就透出一股无可奈何的未老先衰之气，而这样的人在生活中却是如此之多，简直可以 ersticken 不少人的青春 Heldenmut。
全文/full text: http://ranyunfei.blog.21ccom.net/?p=69
A nation without Childhood
A person without a happy childhood can certainly cause them distress. However, the fact that the entire nation lacks a childhood is more than disheartening. Distress breeds distress, grievance breeds grievance, but we can’t break away from this. One must face the reality that in a nation like ours, although should have an interesting childhood, this is precisely what we lack. I have studied in-depth the Chinese cultural foundations of the various sages in the pre-Qin era (before 221 BC), and I found that the difference between them is indeed significant. However, when they faced the reality of the hard to solve thorny issues that existed in society, adopting an attitude that evaded them had one astonishing consistency: even if they returned to the distant and agnostic world of splendid virtue, this became the path which they relied on to ponder over and observe these problems. Put another way, their was no future in their vision. If the essence of a nation’s ideology or collective thought lacks reasonable expectations and rational foresight, it will furthermore naturally have no bold imagination. This is something significant which we must must get to the bottom of.
I don’t consider the expositions of Marx and Engels to be without fault. However, what they said about the art of ancient Greece, and that it’s citizens are healthy children that know how to play, I still remember well to this day. Faced with this analogy, looking at my own situation of being born in a nation without childhood fills my heart with an ineffable sorrow. Why is it like this? It’s due to us living under difficult circumstances that a philosophy of survival is brought about in the spiritual realm. If “life” is important, then naturally “survival” is not without significance. The problem is that we take how to bear humiliation to survive and our measly professions to be the main principals of life. Due to this, for the purpose of survival, no cost is spared, which results in the so called noble absolute conviction of “achieving an ultimate goal by any means”. Consequently, the techniques of Gou Jian and the military strategies in the Chang Duan Jing have been fully developed, even to the point of resembling the professional stratagem teacher Gui Guzi (which after studying him, Su Qin and Zhang Yi collaborated and became the men of the moment with their “opposing strategies” at the end of the Warring States period). From the focus on Herculean warriors of ancient times, to the focus on cunning intellectuals, we have certainly advanced quickly, as if it were all a matter of course.
Amongst the pre-Qin philosophers, the great Zhuangzi, a warrior who loved freedom, talked about how a person’s spirit should be free and unfettered. He talked about how positive and negative are part of the same process, such the materialisation of things from seemingly nothing. This complete non-self state has been misinterpreted by it’s readers who think it advocates maintaining a life without purpose. His seemingly arrogant words and deeds imply that survival is a great struggle, and to defend one’s existence is not easy. For these reasons, one can’t avoid bearing a high cost. This one point very clearly corresponds to his teacher Laozi, who had a similar philosophy. It has also profoundly influenced the strategists and shameless politicians of recent generations. Mr Lin Yutang, who spreads Chinese culture to the west in a colloquial yet interesting way has previously said after his research on “Laozi”: “In my evaluation, this literary work is the most brilliant scheming philosophy of self-preservation in global literary circles. It is tantamount to teaching people to indulge nature, and not to resist it. …… To the best of my knowledge, Laozi has the only theory that is a sharp weapon in life’s conflict of avoiding humiliation. In addition, it is in itself truly the most precious fruit of mankind’s wisdom.” Putting aside that I don’t consider “Laozi’s wisdom” to be “the most precious fruit of mankind’s wisdom”, I do consider that Mr Lin Yutang’s standpoint is in accordance with my understanding of Laozi. Of course, more precisely, the maturity of our nation lies in morality, especially in the pseudo-moral, as well as precocious human relations and the struggle for fame and fortune. Innovations in the system that include an unsurpassed respect for people have so far been evasive. On this one point we are truly in a hazy state of ignorance.
Nature has a very different requirement of our children in this country of ours that is without childhood and focuses on planning. In our admiration of children we don’t want them to have a true childlike innocence or playful element, but rather we want them to mature early and do sophisticated things, which are at extreme odds with their age and status, before they can be appreciated by people and society. As for those that seize every opportunity to speak frankly, stating “children’s words carry no harm” as a form of criticism, we can observe our taboo of the words of children. Looking at our acclaim of Gan Luo becoming a guest of the emperor at the age of twelve, our praise of childhood prodigies Kong Rong and Li He, one will realise that our fervent hope and expectation of a person to mature as quickly as possible has reached the point of derangement. It’s also not hard to comprehend that many of us, while still in the prime time of our lives, exhibit a helpless, prematurely aged spirit, and that in addition, this kind of person can stifle the youthful spirit of many others.
Entire text/full text: http://ranyunfei.blog.21ccom.net/?p=69
礼记-大学
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Richard Wilhelm
BearbeitenIn der Beschwörung von Tsin heißt es: »Wenn ich einen Diener habe, der wahr und einfach ist, ohne andre Fähigkeiten, aber mit einem offenen Sinn, der andre duldet, so daß er, wenn ein andrer eine Fähigkeit hat, sie ansieht, als hätte er sie selbst, wenn ein andrer eine besondere Weisheit zeigt,[53] er ihn im Herzen liebt, nicht nur es mit dem Munde äußert, sondern ihn wirklich gewähren läßt: der kann meine Söhne und Enkel und Volksscharen schützen, und es ist zu hoffen, daß er Nutzen bringt. Wenn aber einer auf die Fähigkeiten, die andre haben, eifersüchtig ist und sie haßt und einen, der eine besondere Weisheit zeigt, verfolgt und unterdrückt, so daß er nicht bekannt wird, und ihn nicht gewähren läßt: der kann nicht meine Söhne und Enkel und Volksscharen schützen. Er bedeutet eine Gefahr.« Aber ein vollkommen gütiger Mann verbannt einen solchen zu den Wilden ringsum und erlaubt ihm nicht, gemeinsam mit andern in den mittleren Staaten zu leben. Das ist damit gemeint, wenn es heißt: »Nur ein gütiger Mensch kann die Menschen lieben und die Menschen hassen.« Wer einen Würdigen sieht und nicht imstande ist, ihn zu erheben, wer ihn erhebt, aber nicht bevorzugen kann, der macht sich einer Unterlassung schuldig. Wer einen Untüchtigen sieht und kann ihn nicht absetzen, wer ihn absetzt, aber nicht entfernen kann, der macht sich einer Übertretung schuldig. Wer aber liebt, was die Menschen hassen, und haßt, was die Menschen lieben, der empört sich gegen die menschliche Natur. Und das Unheil kommt sicher über seine Person. Darum kennt der Edle einen großen Weg: Wer stets gewissenhaft und zuverlässig ist, dem gelingt es; wer stolz und hochmütig ist, dem mißlingt es.
James Legge
BearbeitenIn the Declaration of the Duke of Qin, it is said, "Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind; and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him. But if it be his character, when he finds men of ability, to be jealous and hate them; and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people; and may he not also be pronounced dangerous to the state?" It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom. This is in accordance with the saying, "It is only the truly virtuous man who can love or who can hate others." To see men of worth and not be able to raise them to office; to raise them to office, but not to do so quickly:-this is disrespectful. To see bad men and not be able to remove them; to remove them, but not to do so to a distance:-this is weakness. To love those whom men hate, and to hate those whom men love;-this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.
中国历史
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经济方面，秦朝延续商鞅变法的政策。 推行重农抑商，鼓励农民增产粮食，甚至有机会获爵位。 工商业方面实行盐铁专卖，但不完全禁止商业，也鼓励如经营畜牧业的乌氏倮与丹砂的巴地寡妇清等商人。 政治思想方面以法家为尊，推行融合“法、术、势”（以法律为根本、以愚民为手段、法术势相结合）三合一的君主专制，另有发扬阴阳家的五德始终说以神化皇帝。 宗教以传统崇拜祖先、天帝、山川神等众神以及巫术、占卜与占星等，而神仙方术之术受秦始皇所迷信。
Übersetzungshilfe
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