Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 741
Zeichen
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羁 |
ji1 | Halfter, Zaum, in Schranken halten, einschränken, kontrollieren, bleiben, logieren | wiktionary Etymologie: |
縻 |
mi2 | fest ziehen, binden | wiktionary Etymologie: |
诬 |
wu1 | verleumden, bezichtigen, jdn. wissentlich falsch beschuldigen | wiktionary Etymologie: |
祏 |
shi2 | Schrein | wiktionary Etymologie:  
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铣 |
xi3 | fräsen, Fräsarbeiten | wiktionary Etymologie: |
Zusammengesetzte Wörter
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羁贯 |
ji1 guan4 | junge Frauen und junge Männer |
羁押 |
ji1 ya1 | Arrest, Festnahme, festhalten, gefangenhalten, inhaftieren, in Gewahrsam nehmen |
羁旅 |
ji1 lu:3 | to live abroad, to be traveling, traveler |
不羁 |
bu4 ji1 | unruly, uninhibited |
羁留 |
ji1 liu2 | to stay, to detain |
狂放不羁 |
kuang2 fang4 bu4 ji1 | hemmungslos |
羁押审查 |
ji1 ya1 shen3 cha2 | in Untersuchungshaft nehmen |
放荡不羁 |
fang4 dang4 bu4 ji1 | wanton and unrestrained; dissolute |
放诞不羁 |
fang4 dan4 bu4 ji1 | wanton and unrestrained; dissolute |
放浪不羁 |
fang4 lang4 bu4 ji1 | wanton and unrestrained; dissolute |
非羁押性 |
fei1 ji1 ya1 xing4 | noncustodial (sentence) |
解除羁押审查 |
jie3 chu2 ji1 ya1 shen3 cha2 | aus der Untersuchungshaft entlassen |
| Zeichen | Pinyin | Übersetzung |
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诬赖 |
wu1 lai4 | falsche Beschuldigungen vorbringen, jmd. die Schuld in die Schuhe schieben |
诬告 |
wu1 gao4 | jemanden fälschlich beschuldigen |
辩诬 |
bian4 wu1 | debattieren |
诬陷 |
wu1 xian4 | jemanden durch Verleumdungen ruinieren |
诬害 |
wu1 hai4 | to damage by calumny |
反诬 |
fan3 wu1 | to make a false countercharge |
| Zeichen | Pinyin | Übersetzung |
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铣版 |
xi3 ban3 | abfräsen (铣掉凸版的非印刷部分) |
铣床 |
xi3 chuang2 | Fräse, Fräsmaschine |
铣刀 |
xian3 dao1 | Fräser, Fräswerkzeug |
铣背 |
xian3 bei4 | aufrauen (Buchrücken) |
铣钻 |
xi3 zuan1 | Fräser |
铣工 |
xian3 gong1 | Fräsarbeiten |
顺铣 |
shun4 xi3 | Gleichlauffräsen |
铣刀架 |
xi3 dao1 jia4 | Frässupport |
花键铣 |
hua1 jian4 xi3 | Keilprofilfräsen |
铣削头 |
xian3 xiao1 tou2 | Fräskopf |
铣边口 |
xian3 bian1 kou3 | Kantenfräsen |
木工铣床 |
mu4 gong1 xian3 chuang2 | Kehlmaschine |
成形铣床 |
cheng2 xing2 xian3 chuang2 | Formfräsmaschine |
林铣十郎 |
lin2 xian3 shi2 lang2 | Senjuro Hayashi |
升降台铣床 |
sheng1 jiang4 tai2 xian3 chuang2 | Konsolfräsmaschine |
万能工具铣床 |
wan4 neng2 gong1 ju4 xian3 chuang2 | Universalwerkzeugfräsmaschine |
Sätze
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往往皆自作孽耳，余则非也，多情重诺，爽直不羁，转因之为累。 |
Usually they are all brought about by one’s own misdeeds and nothing more. For me, however, this is not the case; I am a man of great feeling, who values his word, and is straightforward and unrestrained, but these qualities have become the causes of problems for me. (klassisch, Tatoeba eastasiastudent ) |
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他被妻子诬陷了。 |
He was framed by his wife. (Mandarin, Tatoeba ryanwoo Hybrid ) |
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Lückentexte
Bearbeiten记得我小时候（七十年代中期，我五六岁），一次与邻家的小姑娘到第四人民医院门前的小河边去玩，河边另有几个 spielen 的孩子。忽然，一幕令人 schockieren 的情景发生了，我们看见一个很小的孩子被一个稍大一点的孩子推入水中。目睹这一场景，我惊呆了。我看见水面上不时露出伸出水面的那孩子的手脚。与我一起的那个小姑娘则似乎显得十分冷静，提醒我赶快走开，因为我们很可能被人诬陷是我们将那个孩子推下去的。这令我更加无所适从。幸好有人赶来救起了那孩子。直到今天，那孩子被救起时惨白的脸与直直张开的五指令人记忆犹新。今天回忆这件往事，我忽然意识到，我们这一代人成长起来的那个社会背景的底色——人与人之间的极度的不信任。
在一些城市的公园里，通常有着一种 Heirats-“市场”，一些为人父母的老年人以及一些婚介行业的从业人员是这里的常客。为人父母的老年人们手握着自己子女所拥有的物质条件与社会地位的“价码”，就像猎人一般 versuchen 出得起相应价码的潜在的媳妇或者 Schwiegersohn。在他们眼中，价码是唯一的。因为他们认为如果想让自己的子女获得幸福的话，就必须用自己拥有的物质价码去换取一个更好的物质价码。在他们的潜意识里，Heirat 是改变整个家庭的命运的途径。难怪有外国人抱怨，娶中国人为妻就等于娶了她全家。不过吊诡的是，那些为人父母的老年人们如果手握的子女的价码很高的话（比如所谓高学历、高收入、高职位），则他们猎取到他们的“猎物”的几率反而很小。为什么呢？因为他们希望用他们手中的较高价码换取更高的价码，而真正拥有更高价码的人是根本不需要到这种 Heirats-市场上来求偶的，他们不 Mangel 交配与结婚的机会。而在这 Heirats-“市场”达成了交易的人们又怎么样呢？没有更多的在 Heirats-“市场”达成交易者的幸福指数的调查记录，故不好下一个断然的结论。不过可以想见，那些试图通过 Heirat 来 die sozial Leiter hochzusteigen、改变命运的人的期望通常是要落空的。因为建立在利益基础上的 Heirat 隐藏着天然的“Läsionen”。因利而合，必因利而破。
来到这充斥着油爆爆的物质条件交易的 Heirats-“市场”，我们会感受到中国社会的另一基本底色———人人都急于在物质与社会地位上改变命运。
底色决定着现实。在现实中的人是认不清现实的。只有跳出这个现实，去到另一种现实的可能性中，才能认清我们所处的现实的本质。
在人与人的信任度较高、相对成熟的社会中，我们可以看到其中有一个可循的规律————那个社会保有着基本价值观持续性，而人群所属社会阶层也具有相当的稳定性。稳定的基本价值观保证着那个社会的成员之间的基本认同感与信任感。人如果在自己所属的阶层与行业都可以实现自己的价值，人就不需要急于跳出自己所属的被认为低贱的阶层与行业而 suchen 改变命运。在这样的社会中，人不会因助人而反遭诬陷；在这样的社会中，人可以更 einfach 去爱和建立家庭。
与之形成鲜明对比的是：文明与国家的失败导致了中国走上了越来越激进的革命的道路，基本价值观一而再再而三地遭到颠覆。不断的斗争让人失去了最基本的价值归属感。普遍的不信任让中国人更习惯做虚伪的两面派，以能高水平地忽悠别人为荣。而普遍地在物质层面改变命运的冲动让中国人更愿意成为一个没有信仰、没有原则的机会主义者。不真诚的相互忽悠的风气断送了我们民族内在的凝聚力与创造力，而普遍的机会主义与虚无主义则让中国人到头来只剩下一具空洞肉体，疯狂地抓去物质与社会符号的 Symbole。如果最终抓不到，就只好参与到集体性的报复性的 Vandalismus。
底色决定着社会现实。一个普遍 Mangel 基本价值认同、每个人都急于在物质层面改变命运的社会土壤会生长出什么样的政治制度与社会现实呢？想来真让人感到悲观。
The two main backgrounds in Chinese society
I remember when I was a kid (in the middle of the 70s, I was five or six years old) , I once went to play by the little river next to the 4th People’s hospital with the neighbours’ little girl. There were many other children playing by the river. Suddenly, something shocking occurred: we a saw small child pushed into the river by a bigger child. As I witnessed the scene, I was stunned. I saw the hands and feet of that child come in and out of the water. But the little girl with me seemed very calm, and told me that we should quickly run off, because we could be framed as those who pushed that kid into the water. This confused me even more. Fortunately, someone came by and rescued the boy. To this day, the pale face and open fingers of that child as he was rescued remain very fresh in my memory. As I was remembering the past today, I suddenly realized that our generation grew up against that particular social background – one of extreme distrust among people.
In some Chinese city parks, you can find a sort of ‘marriage market’, regularly visited by elderly parents and professional match-makers. Parents hand out their sons and daughters with a ‘price tag’ specifying economic conditions and social status, and like hunters, look out for a potential daughter- or son-in law with a corresponding price-tage. In their eyes, the price-tag is all there is. Because they think that, if they want to make their child happy, they have to somehow exchange their own price tag for one of higher value. Subconsciously, they view marriage as a way to change the fate of the whole family. No wonder foreigners complain that marrying a Chinese person is like marrying their whole family. But the paradox is that, if the price tag in the hands of these elderly parents is high (with requests of ‘high education level’, ‘high income’, ‘high position’), the probability of them catching the ‘prey’ is very small. Why is that? Because they hope to get a higher price tag by holding a high tag price in their hands, but the people who really have such a higher price tag don’t need to go to such ‘marriage markets’, they have no shortage of opportunities for matching and marriage. But what happens to people who have made a transaction in this marriage ‘market’? There is no happiness survey records for people trading in the marriage ‘market’, and so we can’t categorically say that the result is bad. But we can imagine, the expectations of people who hope to climb up the social ladder and change their fate through marriage are generally crushed. Because a marriage established on the basis of interest hides natural ‘lesions’. And what was united by interest will be broken by interest.
From this marriage ‘market’ filled with the oily smell of material conditions, we can perceive another fundamental element of Chinese society — that everyone is eager to change their destiny at the material level and in terms of social status.
Background determines reality. People who are immersed in ‘reality’ cannot interpret that reality. Only by escaping this reality for the possibilities of another can we recognize what it is in essence.
We can see that a relatively mature society with high levels of interpersonal trust follows a particular rule — that society consistently protects some fundamental values, and that the social classes that the people belong to also have considerable stability. The protection of stable fundamental values guarantees the sense of identity and interpersonal trust among the members of this society. If people can experience their own real value in their own position and career, people don’t need to eagerly jump out of a position or career that others consider inferior, and seek to change their own fate this way. In such a society, people will not be blamed for helping others; in such a society, people can purely love and start a family.
In stark contrast to this, the failure of integrating civilisation and the State has led China down an increasingly radical revolutionary road, when fundamental values have been subverted again and again. Constant struggle has made people lose their most fundamental sense of sharing common values. Widespread lack of trust has accustomed Chinese people to hypocrisy and duplicity, and turned the capacity to manipulate others into a source of pride. And the widespread impulse to change one’s fate at the material level has led Chinese people to become opportunists who have no faith or principles. The dominant atmosphere with its lack of mutual trust has ruined our nation’s inherent coherence and creativity, and the common opportunism and nihilism left Chinese people but a hollow body, and the insane pursuit of material symbols of social success. And if you don’t succeed in gaining these, the only way is to take part in collective retaliatory vandalism.
Background determines social reality. From a social humus with a fundamental lack of common values and where everyone is eager to change their own fate at the material level, what kind of political system and social reality will emerge? Thinking about it would truly make one pessimistic.
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曾子问曰：“宗子去在他国，庶子无爵而居者，可以祭乎？” 孔子曰：“祭哉！”请问：“其祭如之何？”孔子曰：“望墓而为坛，以时祭。若宗子死，告于墓而后祭于家。宗子死，称名不言孝，身没而已。子游之徒，有庶子祭者以此，若义也。今之祭者，不首其义，故诬于祭也。”
Übersetzung James Legge
Zeng-zi asked, 'If the eldest son have gone and is in another state, while a son by a secondary wife, and without rank, remains at home, may the latter offer the sacrifice?'
Confucius said, 'Yes, certainly.' 'And how will he sacrifice?' 'He will rear an altar in front of the (family-)grave, and there he will sacrifice at the different seasons. If the oldest son die, he will announce the event at the grave, and afterwards sacrifice in the house, calling himself, however, only by his name, and abstaining from the epithet "filial." This abstinence will cease after his death.' The disciples of Zi-you, in the case of sons by inferior wives sacrificing, held that this practice was in accordance with what was right. Those of them who sacrifice now-a-days do not ground their practice on this principle of right;--they have no truthful ground for their sacrifices.
其为人也：温柔敦厚而不愚，则深于《诗》者也；疏通知远而不诬，则深于《书》者也；广博易良而不奢，则深于《乐》者也；洁静精微而不贼，则深于《易》者也；恭俭庄敬而不烦，则深于《礼》者也；属辞比事而不乱，则深于《春秋》者也。”
Übersetzung James Legge
'If they show themselves men who are mild and gentle, sincere and good, and yet free from that simple stupidity, their comprehension of the Book of Poetry is deep. If they have a wide comprehension (of things), and know what is remote and old, and yet are free from duplicity, their understanding of the Book of History is deep. If they are large-hearted and generous, bland and honest, and yet have no tendency to extravagance, their knowledge of Music is deep. If they are pure and still, refined and subtle, and yet do not violate (reason), they have made great attainments in the Yi. If they are courteous and modest, grave and reverent, and yet not fussy, their acquaintance with the Book of Rites and Ceremonies is deep. If they suitably adapt their language to the things of which they speak, and yet have no disposition to be insubordinate, their knowledge of the Chun Qiu is deep.'
孔子曰：“入其国，其教可知也。其为人也：温柔敦厚，《诗》教也；疏通知远，《书》教也；广博易良，《乐》教也；洁静精微，《易》教也；恭俭庄敬，《礼》教也；属辞比事，《春秋》教也。故《诗》之失，愚；《书》之失，诬；《乐》之失，奢；《易》之失，贼；《礼》之失，烦；《春秋》之失，乱。
Übersetzung James Legge
Confucius said, 'When you enter any state you can know what subjects (its people) have been taught. If they show themselves men who are mild and gentle, sincere and good, they have been taught from the Book of Poetry. If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History. If they be large-hearted and generous, bland and honest, they have been taught from the Book of Music. If they be pure and still, refined and subtile, they have been taught from the Yi. If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies. If they suitably adapt their language to the things of which they speak, they have been taught from the Chun Qiu. Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion. with the History is duplicity; that in connexion with Music is extravagance; that in connexion with the Yi is the violation (of reason); that in connexion with the practice of Rites and Ceremonies is fussiness; and that in connexion with the Chun Qiu is insubordination.
子言之：“事君先资其言，拜自献其身，以成其信。是故君有责于其臣，臣有死于其言。故其受禄不诬，其受罪益寡。”
Übersetzung James Legge
These were the words of the Master - '(A minister) in the service of his ruler will first offer his words of counsel, and (when they are accepted), he will bow and voluntarily offer his person to make good his sincerity. Hence, whatever service a ruler requires from his minister, the minister will die in support of his words. In this way the salary which he receives is not obtained on false pretences, and the things for which he can be blamed will be more and more few.'
礼记-乐记
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Richard Wilhelm
BearbeitenDie Töne von Dschong und We waren die Töne eines verwirrten Geschlechts, weil beide der Auflösung nahe waren. Die Töne von Sang Giën (im Maulbeerwald) und Pu Schang (am Flusse Pu) sind die Töne eines dem Untergang verfallenen Volkes. Die Gebote sind unzusammenhängend, das Volk verliert sich, verleumdet die Oberen und handelt selbstsüchtig, ohne daß dem Einhalt getan werden könnte.
Die Töne entstehen im Menschenherzen. Die Musik bringt Zusammenhang in die gesellschaftlichen Beziehungen. Darum kennen die Tiere zwar den Laut, aber nicht den Ton, und die Menge kennt zwar den Ton, aber nicht die Musik. Nur der Edle vermag es, den Sinn der Musik zu verstehen.
So muß man die Laute untersuchen, um die Töne zu verstehen; man muß die Töne untersuchen, um die Musik zu verstehen; man muß die Musik untersuchen, um die Gebote zu verstehen. So wird der Weg zur Ordnung vollkommen. Wer die Laute nicht versteht, mit dem kann man nicht über die Töne reden. Wer die Töne nicht versteht, mit dem kann man nicht über Musik reden. Wer die Musik versteht, erreicht dadurch auch die Geheimnisse der Sitte. Wer Sitte und Musik beide erlebt hat, besitzt Leben. Das Leben zeigt sich im Erleben.
James Legge
BearbeitenThe airs of Zheng and Wei were those of an age of disorder, showing that those states were near such an abandoned condition. The airs near the river Pu, at the mulberry forest, were those of a state going to ruin. The government (of Wei) was in a state of dissipation, and the people were unsettled, calumniating their superiors, and pursuing their private aims beyond the possibility of restraint.
All modulations of sound take their rise from the mind of man; and music is the intercommunication of them in their relations and differences. Hence, even beasts know sound, but not its modulations, and the masses of the common people know the modulations, but they do not know music. It is only the superior man who can (really) know music. On this account we must discriminate sounds in order to know the airs; the airs in order to know the music; and the music in order to know (the character of) the government. Having attained to this, we are fully provided with the methods of good order. Hence with him who does not know the sounds we cannot speak about the airs, and with him who does not know the airs we cannot speak about the music. The knowledge of music leads to the subtle springs that underlie the rules of ceremony. He who has apprehended both ceremonies and music may be pronounced to be a possessor of virtue. Virtue means realisation (in one's self).
中国历史
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Übersetzungshilfe
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