Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 799

Zurück zu Lektion 798 | Hoch zum Buch Vokabellektionen | Vor zu Lektion 800

Zeichen

Zeichen	Pinyin	Übersetzung	Lernhilfen
轴	zhou2	Achse, Spule, Spindel, Welle, ZEW für Rollbilder	wiktionary Etymologie:
楹	ying2	Pfeiler, Hauptsäule	wiktionary Etymologie:
涛	tao1	Brandungswellen, Wellen, Woge	wiktionary Etymologie:
韬	tao1	Bogentasche, Schwerttasche, Kriegskunst, verbergen, verheimlichen	wiktionary Etymologie:
阐	chan3	enthüllen, aufdecken, erklären	wiktionary Etymologie:

Zusammengesetzte Wörter

轴

Zeichen	Pinyin	Übersetzung
四轴	si4 zhou2	vierachsig
卷轴	juan4 zhou2	blättern, Bildschirminhalt verschieben
轴长	zhou2 zhang3	Wellenlänge
同轴	tong2 zhou2	koaxial
轴流	zhou2 liu2	axial
曲轴	qu1 zhou2	Kurbelwelle
半轴	ban4 zhou2	Halbachse
轴瓦	zhou2 wa3	Lagerschale
轴套	zhou2 tao4	Buchse
软轴	ruan3 zhou2	Bowdenzug
轴箱	zhou2 xiang1	Achslager
机轴	ji1 zhou2	Spindel, Stahlhalter, Gartenlaube
画轴	hua4 zhou2	Bild, chin. Rollbild, Rollbild
三轴	san1 zhou2	dreiachsig
轴心	zhou2 xin1	Achsenmitte
数轴	shu4 zhou2	Achse, Achsen...
等轴	deng3 zhou2	Isometrie
纵轴	zong1 zhou2	Längsachse, Längswelle
铣轴	xian3 zhou2	Frässpindel
枢轴	shu1 zhou2	Achse, Angelpunkt, Führung, Gewalt, Leitung
线轴	xian4 zhou4	Garnspule, Garnrolle
地轴	di4 zhou2	Erdachse
轴向	zhou2 xiang4	axial
转轴	zhuan4 zhou2	Achse, Achsen...
主轴	zhu3 zhou2	Hauptspindel
导轴	dao3 zhou2	Leitspindel
立轴	li4 zhou2	Vertikalachse
轴衬	zhou2 chen4	Buchse, Lagerschale
滚轴	gun3 zhou2	Laufrolle
轴突	zhou2 tu2	Axon,_Neurit (Nervenzellenteil)
轴距	zhou2 ju4	Achsabstand, Radstand
轴线	zhou2 xian4	Achse, Achsen...
轮轴	lun2 zhou2	Achse, Radachse
挂轴	gua4 zhou2	Einachsen
轴承	zhou2 cheng2	Lager, Achslager
打号轴	da3 hao4 zhou2	Nummerierwelle
平衡轴	ping2 heng2 zhou2	Auswuchtdorn
开卷轴	kai1 juan4 zhou2	Abwickelachse
轴合金	zhou2 he2 jin1	Lagermetall
从动轴	cong2 dong4 zhou2	angetriebene Welle, getriebene Welle
轴心距	zhou2 xin1 ju4	Gesamtradstand
轴承厂	zhou2 cheng2 chang3	Kugellagerfabrik
基准轴	ji1 zhun3 zhou2	Einheitswelle
曲轴箱	qu3 zhou2 xiang1	Kurbelgehäuse
轴传动	zhou2 chuan2 dong4	Wellenantrieb
坐标轴	zuo4 biao1 zhou2	Koordinatenachse
花键轴	hua1 jian4 zhou2	Keilwelle
轴承座	zhou2 cheng2 zuo4	Lagerstelle
基轴制	ji1 zhou2 zhi4	Einheitswelle
轴锥体	zhou2 zhui1 ti3	Wellenkonus
回转轴	hui2 zhuan3 zhou2	Rotor
轴心国	zhou2 xin1 guo2	Achsenmächte
后车轴	hou4 che1 zhou2	Hinterachse
轴滚筒	zhou2 gun3 tong3	Achszylinder
空心轴	kong1 xin1 zhou2	Hohlwelle
支承轴	zhi1 cheng2 zhou2	Tragachse
制动轴	zhi4 dong4 zhou2	Bremswelle
主轴承	zhu3 zhou2 cheng2	Hauptlager
轮对轴	lun2 dui4 zhou2	Radsatzachse
凸轮轴	tu1 lun2 zhou2	Nockenwelle
偏心轴	pian1 xin1 zhou2	Exzenterwelle
链轮轴	lian4 lun2 zhou2	Kettenradwelle
输入轴	shu1 ru4 zhou2	Antriebsachse, Eingangswelle
中轴路	zhong1 zhou2 lu4	Transportachse
转接轴	zhuan3 jie1 zhou2	Adapterspindel
多轴钻	duo1 zhou2 zuan1	Mehrspindelbohreinheit
多轴头	duo1 zhou2 tou2	Mehrspindelbohrkopf
摇臂轴	yao2 bi4 zhou2	Kipphebelachse, Kipphebelwelle
进给轴	jin4 gei3 zhou2	Zugspindel
轴承套	zhou2 cheng2 tao4	Lagerschale
万向轴	wan5 xiang5 zhou5	Kardanwelle, Gelenkwelle
轴承处	zhou2 cheng2 chu4	Lagerstelle
联动轴	lian2 dong4 zhou2	Achsen im funktionellen Zusammenhang
轴排列	zhou2 pai2 lie4	Achsfolge
中间轴	zhong1 jian4 zhou2	Zwischenwelle
联轴节	lian2 zhou2 jie2	Kupplung
单速轴	dan1 su4 zhou2	Eintourenwelle
主轴箱	zhu3 zhou2 xiang1	Bohrschlitten
桃子轴	tao2 zi5 zhou2	Nockenwelle
止推轴承	zhi3 tui1 zhou2 cheng2	Passlager
染色步轴	ran3 se4 bu4 zhou2	Färbebaum
轴承外圈	zhou2 cheng2 wai4 juan4	Außenring
三圈轴承	san1 quan1 zhou2 cheng2	Dreiringlager
滑动轴承	hua2 dong4 zhou2 cheng2	Gleitlager, Gleitachslager
车轴破裂	che1 zhou2 po4 lie4	Achsenbruch
滚动轴承	gun3 dong4 zhou2 cheng2	Wälzlager
曲轴主轴	qu1 zhou2 zhu3 zhou2	Kurbelwellenlagerzapfen
磨轮主轴	mo2 lun2 zhu3 zhou2	Schleifscheibenspindel, Schleifspindel
砂轮主轴	sha1 lun2 zhu3 zhou2	Schleifspindel
试验心轴	shi4 yan4 xin1 zhou2	Prüfdorn
中心轴承	zhong1 xin1 zhou2 cheng2	Drehlager
等轴晶系	deng3 zhou2 jing1 xi4	Kubisches Kristallsystem
旋转轴承	xuan2 zhuan3 zhou2 cheng2	Drehlager
枢轴时代	shu1 zhou2 shi2 dai4	Achsenzeit
中间轴承	zhong1 jian4 zhou2 cheng2	Zwischenlager, Zwischenwellenlager
车轴草属	che1 zhou2 cao3 shu3	Klee
轴突终末	zhou2 tu2 zhong1 mo4	axon terminal
主轴传动	zhu3 zhou2 chuan2 dong4	Spindelantrieb
轴向串动	zhou2 xiang4 chuan4 dong4	Ankerlangsanlauf
轴心时代	zhou2 xin1 shi2 dai4	Achsenzeit
主轴套筒	zhu3 zhou2 tao4 tong3	Spindelhülse
精密轴承	jing1 mi4 zhou2 cheng2	Präzisionslager
滚珠轴承	gun3 zhu1 zhou2 cheng2	Kugellager
三轴稳定	san1 zhou2 wen3 ding4	drei
液压轴承	ye4 ya1 zhou2 cheng2	Flüssigkeitslager
组合轴承	zu3 he2 zhou2 cheng2	Lagereinheit
轴承滚针	zhou2 cheng2 gun3 zhen1	Lagernadel
曲轴凸缘	qu1 zhou2 tu1 yuan2	Kurbelwellenflansch
曲轴磨床	qu1 zhou2 mo2 chuang2	Kurbelwellenschleifmaschine
等轴现象	deng3 zhou2 xian4 xiang4	Isometrie
主传动轴	zhu3 chuan2 dong4 zhou2	Hauptantriebswelle
轴瓦合金	zhou2 wa3 he2 jin1	Lagermetall
定位轴承	ding4 wei4 zhou2 cheng2	Einstelllager
刚性联轴	gang1 xing4 lian2 zhou2	starre Kupplung
轴箱弹簧	zhou2 xiang1 tan2 huang2	Tragfeder am Achslagergehäuse
轴承结构	zhou2 cheng2 jie2 gou4	Lagerung
轴箱导板	zhou2 xiang1 dao3 ban3	Achslagerführung
滚针轴承	gun3 zhen1 zhou2 cheng2	Nadellager
邪恶轴心	xie2 e4 zhou2 xin1	Achse des Bösen
万向联轴节	wan4 xiang4 lian2 zhou2 jie2	Gelenkwelle
在曲轴箱中	zai4 qu3 zhou2 xiang1 zhong1	im Kurbelgehäuse
轴向走刀量	zhou2 xiang4 zou3 dao1 liang4	Axialvorschub
鼓型联轴器	gu1 xing2 lian2 zhou2 qi4	ballige Kupplung
万向传动轴	wan4 xiang4 zhuan4 dong4 zhou2	Kardanwelle, Gelenkwelle
纵向联接轴	zong4 xiang4 lian2 jie1 zhou2	Längswellenkupplung
轴流式风机	zhou2 liu2 shi4 feng1 ji1	Axiallüfter
顶置凸轮轴	ding3 zhi4 tu1 lun2 zhou2	Obenliegende Nockenwelle
车轴齿轮箱	che1 zhou2 chi3 lun1 xiang1	Achsgetriebe
无轴驱动技术	wu2 zhou2 qu1 dong4 ji4 shu4	wellenlose Antriebstechnik
高弹性联轴器	gao1 dan4 xing4 lian2 zhou2 qi4	elastische Kupplung
无轴传动技术	wu2 zhou2 chuan2 dong4 ji4 shu4	stufenloser Antrieb
舵杆下轴承套	duo4 gan1 xia4 zhou2 cheng2 tao4	Fingerling
装置在轴承上	zhuang1 zhi4 zai4 zhou2 cheng2 shang4	getragen, von einem Lager getragen werden, tragen
转轴张紧装置	zhuan4 zhou2 zhang1 jin3 zhuang1 zhi4	Spindelspanneinrichtung
自动调心球轴承	zi4 dong4 diao4 xin1 qiu2 zhou2 cheng2	Pendelkugellager
轴前的保护装置	zhou2 qian2 de5 bao3 hu4 zhuang1 zhi4	Schutzvorwelle
无轴单独电机传动	wu2 zhou2 dan1 du2 dian4 ji1 chuan2 dong4	wellenloser Einzelmotorenantrieb(Philos)
预应力的三圈轴承	yu4 ying4 li4 de5 san1 quan1 zhou2 cheng2	vorgespanntes Dreiringlager
偏心轴调节总墨量	pian1 xin1 zhou2 diao4 jie2 zong3 mo4 liang4	Farbsummenkorrektur über Exzenterwelle
自动调心滚子轴承	zi4 dong4 diao4 xin1 gun3 zi3 zhou2 cheng2	Pendelrollenlager
螺旋型滚轮滚针轴承	luo2 xuan2 xing2 gun3 lun2 gun3 zhen1 zhou2 cheng2	Kurvenrolle
直接连接的无轴单独电机传动	zhi2 jie1 lian2 jie1 de5 wu2 zhou2 dan1 du2 dian4 ji1 chuan2 dong4	Einzelmotorenantrieb direktgekoppelt wellenlos

楹

Zeichen	Pinyin	Übersetzung
楹联	ying2 lian2	couplet (hung on the columns of a hall)

涛

Zeichen	Pinyin	Übersetzung
松涛	song1 tao2	Rauschen der Kiefern
石涛	shi2 tao2	Shi Tao
浪涛	lang4 tao1	Welle
惊涛	jing1 tao1	in Panik versetzen
陆运涛	liu4 yun4 tao1	Loke Wan Tho
辕涛涂	yuan2 tao1 tu2	Yuan Taotu
胡锦涛	hu2 jin3 tao1	Hu Jintao

韬

Zeichen	Pinyin	Übersetzung
王韬	wang2 tao1	Wang Tao
韬晦	tao1 hui4	dunkel
龙韬	long2 tao1	military strategy and tactics, the imperial guard
六韬	Liu4 tao1	武经七书[Wu3 jing1 Qi1 shu1], attributed to Jiang Ziya 姜子牙[Jiang1 Zi3 ya2]
韬略	tao1 lu:e4	六韬[Liu4 tao1] and Three Strategies 三略[San1 lu:e4]
秦韬玉	Qin2 Tao1 yu4	贫女[Pin2 nu:3]
韬光养晦	tao1 guang1 yang3 hui4	sein Licht unter den Scheffel stellen, seine Zeit abwarten
六韬三略	Liu4 tao1 San1 lu:e4	六韬[Liu4 tao1] and "Three Strategies of Huang Shigong" 三略[San1 lu:e4], two of the Seven Military Classics of ancient China 武經七書|武经七书[Wu3 jing1 Qi1 shu1], attributed to Jiang Ziya 姜子牙[Jiang1 Zi3 ya2]

阐

Zeichen	Pinyin	Übersetzung
阐述	chan3 shu4	darlegen
阐释	chan3 shi4	darlegen, erklären
推阐	tui1 chan3	to elucidate, to study and expound
阐扬	chan3 yang2	to expound, to propagate
阐明	chan3 ming2	to elucidate, to explain clearly, to expound
阐发	chan3 fa1	to elucidate, to expound, to study and explain
阐示	chan3 shi4	to demonstrate
可以阐述	ke3 yi3 chan3 shu4	begründbar
违背阐明义务	wei2 bei4 chan3 ming2 yi4 wu4	Verletzung der Aufsichtspflicht, Aufsichtspflichtverletzung

Sätze

轴

Zeichen	Pinyin	Übersetzung
地球每二十四小时就会绕轴自转一周。		Die Erde dreht sich in 24 Stunden einmal um ihre eigene Achse. (Mandarin, Tatoeba nickyeow sigfrido )

楹

Zeichen	Pinyin	Übersetzung

涛

Zeichen	Pinyin	Übersetzung
谁知道胡锦涛的生日？		Wer weiß, wann Hu Jintaos Geburtstag ist? (Mandarin, Tatoeba GlossaMatik Chris )
普京对胡锦涛说：“咱们必须帮吉尔吉斯斯坦”……不过那只是在我梦里的情形。		„Wir müssen Kirgisistan helfen“, sagte Putin zu Hu Jintao — in meinem Traum. (Mandarin, Tatoeba FeuDRenais jerom )

韬

Zeichen	Pinyin	Übersetzung

阐

Zeichen	Pinyin	Übersetzung
我们必须阐明这个观点，在运动项目上，业余选手和专业选手的界限开始消失了。		The point we must clarify here is that the lines between amateur and professional in sport are beginning to disappear. (Mandarin, Tatoeba bigfatpanda papabear )
他简单地阐述了他的理由。		Er legte kurz seine Gründe dar. (Mandarin, Tatoeba fucongcong Zaghawa )

Lückentexte

the marco polo project

以人文经济学开启新启蒙运动

在人文经济学会成立典礼上的讲话

我在三十年前第一次见到茅老师，他就给我讲数理经济学，今天他给大家讲人文经济学。我不想太细评论他的观点，因为他的好多观点我都很赞同。有时候， 他的好多观点，包括在座听众不一定听得特别明白。但从我三十年的跟茅老师交往的经验来看，他的好多观点非常深刻，有些是自己悟出来的，不是 übernommen von 别人的东 西，这是非常了不起的一点。

我把茅老师讲人文经济学和发起人文经济学会理解为中国新的启蒙运动的开始。经济学是研究什么的？茅老师越来越走向人文经济学以后，我感到经济学是研 究人与人之间怎么更好地合作。当然这也不是什么新问题，人类有史以来都在探讨这个。从思想角度看，人类有两个500年对这个问题的贡献最大，当然了，这远 远超出了我们经济学范畴。第一个500年就是公元前500年开始的所谓轴心时代，从孔子到 Jesus，那个时代无论东方还是西方都出现了伟大的思想家。另一个 500年是从14世纪的文艺复兴到18世纪的启蒙运动。

第一个500年，先知研究人怎么更好合作、怎么幸福，更多强调心，强调怎么改造人的心。第二个500年换了一个角度，强调人的行为，这是一个革命性 的变化。第一个500年无论东方还是西方都出现了伟大的人物，但是很遗憾，第二个500年东方没有贡献，或者有，但是跟西方的套路不一样，我们没有走向理 性、自由、民主这样的层面。

我 们看一下，在100多年前中国就开始启蒙，非常遗憾，100年前特别是20世纪20年代以后启蒙就中断了。我感觉对于西方启蒙时代的一些思想，今天中国人 的了解比100年前的中国人少得多，包括政治家也一样，好比慈禧太后对宪政的理解就比现在很多人深刻。她说为什么要搞预备立宪？她说这是普世价值，如果中 国不搞预备立宪，全世界人不把我们当正常的国家看。

我希望人文经济学会的成立是中国新的启蒙运动的开始。其实我们在三十年前就开启过一次，但是也就几年时间就被中断了，从此以后没有了。今年领导换届，预示中国有新的启蒙时代。

我觉得人类进步就是少数、可以数得出来的几十个思想家创造的。在过去200多年，对人类进步最大的是关于市场的理念，它的力量推动社会进步。亚当· 斯密不是经济学家，它是伦理哲学家。过去认为一个人干事为了自己肯定是坏事，亚当·斯密第一个系统证明一个人追求自身目的可以为社会带来价值，这就是我们 讲的“看不见的手”的价值。

这里我要特别强调一下，亚当·斯密1759年出版《道德情操论》，被一些人认为和亚当·斯密1776年出版的《国富论》不一样，甚至相反的。我们要 真正理解道德情操是什么东西，才能更好地理解为什么亚当-斯密如此强调市场经济，市场经济怎么使一个人的利己之心变成利人之行，然后导致人类的合作，给我 们人类带来共同的进步。

亚当·斯密特别强调同情心，人无论多么自私，天性当中都有关心他人的一面，看到别人生活得快乐，自己也会感到愉悦。亚当·斯密还讲同情心是以自我中心为基础，以自我为中心不一定是自私的。亚当·斯密讲的例子就是，人最同情的是自己，其次同情和你生活在一块的兄弟姐妹、儿女父母，离你距离越远同情心越弱。

他特别举了一个例子：设想一下假如中华帝国数亿人被一场地震所吞没，远在欧洲的一个富人、一个企业家会有什么感觉？他可能感觉悲伤、Mitgefühl，他不能忍受数亿人突然间没了，但是做完这些事以后他该做生意还是做生意，晚上睡觉还是正常。但是同样一个人，如果想到明天早上手指头会被人 abgeschlagen，他可能一晚上都没法入睡。

所以亚当·斯密认为人类进步需要好多人协作，而一个人穷尽一生也交不了几个朋友，人类随时随地需要别人帮助，但是仅仅靠仁慈是根本不行的。所以他有名的一句话是说：“我们每天所需要的食物，不是出自于厨师、酿酒师或面包师的仁慈，而是出于他们的自利，我们不要讨论他们的人道，而是要讨论他们的自爱，不是对他们讲我们需要什么，而是要讲什么对他们好。”

我想这是人类最伟大的思想。200年之后证明这样的思想仍然是我们人类为了幸福、更好地合作必须坚守的思想。我们中国现在改革出现很多问题，某种程度上是因为我们没有理解什么是真正的市场。当然像亚当·斯密这么伟大的思想家，中国的古人2000多年前就有，像我的陕西老乡司马迁在《货殖列传》里面就讲到过。当然了，它不是严谨的科学论述，但他讲到了基本的自由竞争如何导致财富的增加。

茅老师刚才讲得非常透，我们经济学走到数理经济学的时候，把物质财富当成人类幸福的唯一度量，这个是错误的。人类有好多需要，包括自由的需要。自由是人类最基本的需要。任何政府处罚一个人的时候，就是 entziehen 他的自由，由此可见自由是多么宝贵。只有市场才能保护自由，当然也只有自由才能保证市场。其实自由和市场完全是一回事。也只有市场，能够我们让每个人独立，让我们有自尊，茅老师刚才讲的货币可以买到一切，包含着这样的意思。

经济学也受到好多人文学科的误解，所以今天这两个放在一块蛮有意思。因为人文学者大部分都会对经济学家不齿，经常会讽刺经济学家。我要特别谈到一点，理性人或者说自利人这个假设是多么的重要，有些人看到社会的道德堕落，就说你们经济学家作这样的假设，就让人自私，所以社会就变成了这样，这是完全错误的。经济学家的这个自私假设，是为了更好推进人类的合作。事实上证明也是这样。凡是按照亚当·斯密的思想搞市场经济的国家，人的合作精神就高，道德水准就高，凡是不按照亚当-斯密的理念、不搞市场经济国家，人的合作精神就比较差，道德水准就比较低。比如中国和美国，就再显然不过。

人类好多的灾难，为什么好人不干好事？我认为一个重要的原因，是我们把人假定得太好了，结果我们都变成坏人，反倒如果我们都把人假定为坏人的话也可能都变成好人。看看我们的皇帝，我们过去假定皇帝是圣人，全心全意为人民服务，如果早就假定皇帝是自私的，他有自己的利益，政府官员也是贪婪的，那么我们早就走进民主制度了，那我们就不至于经历这么多灾难，包括文革灾难、大跃进的灾难。我们搞市场经济，不可能有大跃进，不可能吃大 Topf 饭，也不可能有文革，所以市场本身就是一种人文。所以茅老师强调的这点我觉得非常重要。

我们经济学家需要认识到自己的局限，尤其是当我们按照数学方式处理问题的时候，什么重要、什么不重要不依赖于本身，而依赖于数学上怎么处理，凡是数学上不能处理的东西假定它不存在，这个是要命的。所以很多理论，包括一般均衡理论得到的结论是错误的，错就错在它的假设完全不现实；错就错在，本来是为了证明市场有效的经济学理论，结果却 beflecken 市场的名声。如今很多经济学家讲的“市场失败”其实不是市场失败，而是市场理论的失败，我们却认为是市场本身的失败。这是很可悲的事情。所以经济学家也要不断地反思。

最后我用简单的例子，告诉大家人文经济学应该考虑什么。有一个经济学家开车出去旅游的时候迷路了，然后他找到一个农场主，问农场主路怎么走？农场主很客气地告诉他路怎么走。经济学家为了显摆自己的知识，说我打一个 Wette，十秒钟内数你有多少羊。农场主说，不可能，如果数对了我送你一只羊。经济学家说你有783只羊，农场主很惊讶，只好说这么多羊你挑吧。经济学家挑了一只准备上车的时候，农场主说等一下，我也跟你打一下 Wette，我能猜出你是干什么的，如果猜着了我的东西你放回，经济学家说没有问题。农场主说，你是经济学家。经济学家说，你怎么知道我是经济学家？农场主说，你数是数对了，但是你抱走的是我家的狗不是羊。

Zhang Weiying

Übersetzung

Humanistic economics opens a new enlightenment

Speech pronounced at the inauguration ceremony of the Economics and Humanities Institute

I first met teacher Mao thirty years ago, when he taught me about mathematical economics; today, he will talk to everyone about humanistic economics. I do not want to comment on his views too finely, because I agree with a lot of his ideas. Sometimes, his ideas may be difficult to understand, including for the audience. But in my three decades of experience dealing with Professor Mao, I can say that a lot of his ideas are very deep, and some of them he came up with himself, he didn’t borrow them from others: that’s a really fantastic point.

I consider that Professor Mao’s speech about Humanistic economics and its launch of Humanistic economics marks the beginning of a new enlightenment for China. What does economics study? As Professor Mao’s teaching evolved more and more towards humanistic economics, I have come to feel that economics is the study of how to improve cooperation among people. Of course, this is not a new problem, and it’s been discussed throughout mankind’s history. From an ideological point of view, there have been two 500 year periods in the history of mankind that saw the most contributions to that question – which of course, goes far beyond the scope of economics. The first 500 year period is the one starting from about 500BC, the so-called ‘core age’ 轴心时代, where from Confucius to Jesus, East and West alike have seen great thinkers. The second period goes from the 1400 Renaissance to the 1800 Enlightenment.

In the first 500 year period, thinkers reflecting on questions of living together and happiness, but more particularly even about the heart and mind, how to transform people’s hearts and minds. In the second period, the angle changed, to put an emphasis on human behaviour, which was a revolutionary change. In the first period, both East and West gave rise to great figures, but unfortunately, the East did not contribute to the second period, or if we did, not in the same way the West did, we didn’t go towards the same level of rationality, freedom and democracy.

Let’s have a look: slightly over 100 years ago, China started its enlightenment – but I’m very sorry to say, 100 years ago, and especially during the 1920s, that enlightenment was interrupted. I feel that, when it comes to the ideas of the Western enlightenment, Chinese people today understand them less than Chinese people did 100 years ago, including politicians. Dowager Cixi’s understanding of constitutionalism was deeper than most people’s today. She said: why should we prepare a constitution? Because this is of universal value, and if China does not prepare a constitution, the whole world will look at us as an abnormal country.

I hope that the establishment of a Humanistic Economics Institute marks the beginning of a new enlightenment. In fact, we already opened one thirty years ago, but it closed after a few years, and we haven’t had one since. But the change of leadership this year indicates a new age of enlightenment for China.

I believe that human progress was enabled by a small number of great thinkers. In the past 200 years, what most contributed to human progress is the idea of the market and its capacity to promote social progress. Adam Smith was not an economist, he was an ethical philosopher. In the past, we used to think that if a person did something for themselves, it was bad, but Adam Smith was the first to prove systematically that an individual’s pursuit of their interest can bring value to the community, and this is what we talk about when we talk about ‘the invisible hand’.

I would like to stress something here: some people consider that the Adam Smith who published “The theory of moral sentiments” in 1759 is not the same as the Adam Smith who published “The Wealth of Nations” in 1776, that they’re even opposite. But only If we really understand what moral sentiments are can we correctly understand why Adam Smith put so much emphasis on the market economy, and how the market economy turns a person’s self-interest into a movement that benefits all, then leads to human cooperation, and leads to our common human progress.

Adam Smith put a particular emphasis on compassion: no matter how selfish people are, there is a compassionate aspect to their nature, and if they see other people happy, they themselves will feel pleasure. Adam Smith also stresses that compassion is based on self-centredness, but self-centredness is not necessarily selfishness. The example he takes is that people are most compassionate about themselves, then with the brothers, sisters and parents that share your life, and compassion for people further from you is weaker.

He proposes one example in particular: imagine if the hundreds of millions of people of the Chinese empire were swallowed in an earthquake, how would a rich European man, a European entrepreneur, feel about it? He may feel sadness and compassion, he couldn’t bear the thought of hundreds of millions of people suddenly disappearing, but once the feeling passed, he would go on with his business, and still sleep at night. But the same man, if he believed that his fingers would be chopped off the following day, he may spend the full night unable to sleep.

And so Adam Smith believed that human progress requires a lot of collaboration, 而一个人穷尽一生也交不了几个朋友，mankind is always in need of kindness, but relying on mercy alone is not enough. And so he says in a famous sentence: ‘The food we need every day does not come from the cook, the baker, or the brewer’s kindness, but from their own self-interest. We don’t need to talk about their humanity, but their own self-love, and not from talking to them about what we need, but what is good for them.’

I believe this is the greatest thought of humanity. 200 hundred years later, it has been proven that we must still stick to this kind of thinking for happiness and better cooperation. The reforms have brought forth a lot of problems to us in China, and to some extent because we do not understand what the real market is. Of course, China had a thinker as great at Adam Smith 2000 years ago, and my fellow countryman Sima Qian talked about these things in the ‘Merchant’s biography’. Of course, this did not take the form of rigorous scientific discourse, but he talked about how basic free competition brought increased wealth.

Professor Mao has just spoken very thoroughly, when we economists shifted to mathematical economics, and took material wealth as the sole measure of human happiness, that was a mistake. Humanity has many needs, including the need for freedom. Freedom is the most basic human need. When any government punishes someone, it is by depriving them of their freedom, which goes to show how precious freedom is. Only the market can protect freedom and, of course, only freedom can protect the market. In fact, freedom and the market are exactly the same thing. And only the market can give everyone independence, and give us self-esteem: what professor Mao just said about how money can buy everything includes also this meaning.

Economics has also been very misunderstood from the Humanities, and so it is very interesting that the two should come together today. Because most of the humanities scholars show contempt towards economists, and treat them with irony. I would particularly like to talk shortly about one point, how important is the assumption that people are rational or selfsih, some people, when seeing moral depravity, say ‘you economists make this assumption, and this makes people selfish, and so society has turned as it has, and this is totally wrong’. But the reason economists assume selfishness is in order to better promote cooperation. And in fact, it has been proven to work. All countries which have developed a market economy in accordance with the ideas of Adam Smith show a high level of cooperation between people and high moral standards, whereas all countries which did not follow Adam Smith and did not develop a market economy show a relatively low spirit of cooperation and a relatively low moral standard. This is evident by comparing China and America.

In the many disasters that humanity has known, why do good people not do good things? I think one important reason is that we’ve assumed too much good of people, and as a result we’ve all turned out to be bad guys, whereas if we’d assumed people to be bad guys, they might have turned out to be good. Look at our emperor, in the past, we assumed that the emperor was a saint, that he served the people wholeheartedly, while if we’d assumed early that the emperor was selfish, that he had his own interests, and that government officials are also greedy, then we would have gone into a democratic system early and we would not have experienced so many disasters, including the disasters of the cultural revolution and the great leap forward. If we’d developed a market economy, there would have been no great leap forward, there would have been no terrible mess, and there would have been no cultural revolution, so the market itself is humanistic in a way. And so I believe this point, stressed by professor Mao, is particularly important.

We economists must recognize our own limitations, especially when we deal with issues using mathematical methods, what is important, and what is not important does not depend on the thing itself, but on the way mathematics deal with the thing, and assuming that something doesn’t exist because it can’t be dealt with mathematically, that is terrible. Therefore, many theories, including conclusions reached by the general equilibrium theory, are wrong, wrong in their completely unrealistic assumptions; wrong in that they are economic theories which were supposed to demonstrate the effectiveness of the market, and all they did is tarnish its reputation. When many economists today speak about ‘market failure’, it is not actually market failure, but market theory failure, and yet we think it is a failure of the market. This is a very sad thing. So economists must constantly reflect on their own practice.

Finally, I will use a simple exemple to explain what humanistic economics should study. An economist, driving a car on a trip, got lost on the way. He found a farmer, and asked the farmer where to go. The farmer politely gave him directions. The economist, in order to show off his knowledge, said: ‘I bet I can count how many sheep you have in ten seconds.’ The farmer said: that’s not possible, if you guess the right number, I’ll give you a sheep. The economist said: ‘you’ve got 783 sheep’. The farmer was very surprised, ‘so many sheep, and you picked the right number’. As the economist was ready to go on his way, the farmer said: ‘wait a minute, I also want to make a bet: if I can guess what you work as, you’ll give me back what you took from me’. The economist said ‘no problem’. The farmer said, you’re an economist. The economist said, how do you know I am an economist? The farmer said, the figures are right, but you took my dog, not a sheep.

Julien Leyre website

一个没有童年的民族

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、阴谋韬略便十分发达，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”唱双簧戏的风云人物。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 藏拙韬晦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阐述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 不少人的青春豪气。

全文/full text: http://ranyunfei.blog.21ccom.net/?p=69

Ran Yunfei

Übersetzung

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

Julien Leyre website

Texte

Wikinews 美国高级将领提出军事干预叙利亚的方案

【2013年7月24日讯】

美国武装部队参谋长联席会议主席邓普西将军提出在叙利亚境内动用美国武力的一系列潜在选择方案，同时指出直接参与叙利亚危机的费用和潜在后果。邓普西将军在星期一提交国会的一封信中详细阐述了5种选择方案，从训练反对派武装，直到摧毁叙利亚的化学武器库。邓普西说，这种干预很可能对叙利亚反对派有所帮助，同时对阿萨德政府施压更大压力。 但邓普西指出，负面效果可能包括使极端分子变得强大以及导致美国试图加以控制的化学武器扩散。

美国一直没有展示直接在叙利亚动用武力的计划，迄今只局限于提供人道救援和非杀伤性援助以及为反政府武装提供武器。

Noch keine Übersetzung

Wikinews 普京应中国国家主席胡锦涛邀请抵京进行国事访问

【2006年3月21日讯】

应中国国家主席胡锦涛邀请，俄罗斯联邦总统弗拉基米尔·弗拉基米罗维奇·普京21日上午抵达北京，开始对中国进行为期两天的国事访问。

普京访问中国期间双方将签署重要文件涉及两国合作的关键性和有发展前景的领域,还会将参加中国俄罗斯年开幕式。

普京于2000年3月26日当选俄罗斯联邦总统，2004年3月14日再次当选。他曾于2000年7月、2002年12月和2004年10月以总统身份访华。

Noch keine Übersetzung

Wikinews 中国通过监督法 人大常委会权力制衡角色明确

【2006年8月28日讯】

中国十届全国人大常委会8月27日下午在北京正式通过《中华人民共和国各级人民代表大会常务委员会监督法》（《监督法》），在国家主席胡锦涛签署颁布后，将于2007年1月1日起实施。该法将正式确立全国各级人大常委会对同级及下级政府、法院和检察院的监督权力。中国政府称该法将继续深化民主与政治体制的改革。

《监督法》自1987年首次被提出以来，历经了近20年的起草修改，4,000多名全国人大代表的联署提案，于2002年8月才最终成案，提交九届人大常委会会议审议，直至昨日才最终获得通过。该法继已经通过的《立法法》后，明确了全国最主要的民选机关人民代表大会继立法权后又一重大宪法权责。

中国国家主席胡锦涛在当天与党外人士的座谈会上，强调该法的出台将“推进社会主义民主政治的制度化、规范化、程序化”。全国人大常委会委员长吴邦国昨日也强调，中国的国家行政机关、审判机关、检察机关都由人大产生，对人大负责，受人大监督，并接受中国共产党的领导，这与西方资本主义国家三权鼎立的政体有本质区别，中国应“走中国特色政治发展道路，发展社会主义民主政治”。

这也是中国近期继明确官员任期制之后的又一项重要的政治改革举措。

在同时通过《企业破产法》和修订后的《合伙企业法》之后，第十届全国人大常委会二十三次会议昨天下午闭幕。

Noch keine Übersetzung

the marco polo project: 党内民主向前走 (Auszug)

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。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

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。

China Newsweek Artikel

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.

...

Das Buch der Riten

Ming Tang Wei

夏后氏之鼓，足。殷，楹鼓；周，县鼓。垂之和钟，叔之离磬，女娲之笙簧。

Übersetzung James Legge

They had the drum of Xia supported on four legs; that of Yin supported on a single pillar; the drums of Zhou, pendent from a stand; the peal of bells of Sui; the differently toned qing (sonorous stones) of Shu; and the organ of nu-wa, with its tongues.

Tou Hu

已拜，受矢，进即两楹间，退反位，揖宾就筵。司射进度壶，间以二矢半，反位，设中，东面，执八算兴。请宾曰：“顺投为入。比投不释，胜饮不胜者，正爵既行，请为胜者立马，一马从二马，三马既立，请庆多马。”请主人亦如之。命弦者曰：“请奏《狸首》，间若一。”大师曰：“诺。”

Übersetzung James Legge

(The host) having bowed, and received the arrows (for himself), advances to the space between the two pillars. He then retires, and returns to his station, motioning also to the guest to go to his mat (for pitching from). The superintendent of the archery comes forward, and measures the distance of the pot (from the mats), which should be a space of the length of two and a half arrows. He then returns to his station, sets forth the stand for the tallies, and with his face to the east, takes eight counters and stands up. He asks the guest to pitch, saying, 'When the arrow goes straight in, it is reckoned an entry. If you throw a second (without waiting for your opponent to pitch), it is not reckoned.' The victor gives the vanquished a cup to drink; and when the cups of decision have been dispatched, the superintendent begs to set up what he calls 'a horse' for the victor. If he set up one horse, then a second, and finally a third, he begs to congratulate the thrower on the number of his horses. He asks the host to pitch in the same way, and with the same words. He orders the cithern-players to strike up 'The Fox's Head,' with the same interval between (each repetition of the tune), and the director of the music answers, 'Yes.'

礼记-投壶

Text

已拜，受矢，进即两楹间，退反位，揖宾就筵。司射进度壶，间以二矢半，反位，设中，东面，执八算兴。请宾曰：“顺投为入。比投不释，胜饮不胜者，正爵既行，请为胜者立马，一马从二马，三马既立，请庆多马。”请主人亦如之。命弦者曰：“请奏《狸首》，间若一。”大师曰：“诺。”

Richard Wilhelm

Sich verneigend nahm der Gast die Pfeile (und auch der Hausherr nahm welche). Darauf trat der Wirt zwischen die[303] beiden Säulen (wo gespielt wurde). Dann zog er sich an seinen Platz zurück und lud mit einer Verbeugung den Gast ein, auf die Matte zu treten.

Der Schießmeister schritt dann die Entfernung des Kruges ab, dann kehrte er zu seinem Platze zurück und stellte das Gefäß zum Abrechnen auf und nahm acht Marken2. Darauf bat er den Gast und sprach: »Darf ich die Regeln des Pfeilwerfens bekanntmachen. Jeder richtig geworfene Pfeil zählt als getroffen. Für falsch geworfene Pfeile3 wird keine Marke aufgenommen. Der Siegende darf den Besiegten trinken lassen.« Während der Becher hergerichtet wurde, bat er, für den Sieger ein Pferd4 aufzustellen; wer drei Pferde stehen hatte, den beglückwünschte er zu seinen vielen Pferden und bat den Wirt, ebenso zu tun.

Darauf befahl er den Saitenspielern und sprach: »Bitte das Lied vom Fuchskopf zu spielen und die Abschnitte (zwischen den fünf Versen) wie einen (zu spielen).« Der Musikmeister sprach: »Ja«.

James Legge

(The host) having bowed, and received the arrows (for himself), advances to the space between the two pillars. He then retires, and returns to his station, motioning also to the guest to go to his mat (for pitching from). The superintendent of the archery comes forward, and measures the distance of the pot (from the mats), which should be a space of the length of two and a half arrows. He then returns to his station, sets forth the stand for the tallies, and with his face to the east, takes eight counters and stands up. He asks the guest to pitch, saying, 'When the arrow goes straight in, it is reckoned an entry. If you throw a second (without waiting for your opponent to pitch), it is not reckoned.' The victor gives the vanquished a cup to drink; and when the cups of decision have been dispatched, the superintendent begs to set up what he calls 'a horse' for the victor. If he set up one horse, then a second, and finally a third, he begs to congratulate the thrower on the number of his horses. He asks the host to pitch in the same way, and with the same words. He orders the cithern-players to strike up 'The Fox's Head,' with the same interval between (each repetition of the tune), and the director of the music answers, 'Yes.'

中国历史

2002年中共十六大后，以胡锦涛为总书记的第四代中共中央领导集体上台。中共逐渐放弃“韬光养晦”的外交方针，在外交舞台上动作频繁，并强化国际地位，并于2008年末派出护航舰队进入亚丁湾附近海域，以维护中国在该地区的海上利益。此时中国经济改革已经有显著效果，人均生活水平大幅提高，外汇储备世界第一，被誉为“世界工厂”，成为世界上最有发展潜力的国家之一。

2012年中共十八大后，习近平出任中共中央总书记，李克强担任国务院总理，标志着中共第五代领导集体上台。二者创造了习李体制，把民族复兴做为目标，阐述“中国梦”积极打击腐败，要求官员落实中央八项规定，进行政府部门改组，深化经济转型与改革。新政在中国大陆社会引起了巨大反响。

在此同时，中国也面临巨大的挑战，主要表现在全球金融危机、单一依赖外贸出口的经济发展模式、环境污染、日趋加剧的社会贫富差距、腐败、部分少数民族历史原因上的分裂、部分地方政府粗暴行政带来的民众不满，以及未来人口结构的老龄化和整体人口基础庞大之间的矛盾。

Übersetzungshilfe

Es ist noch keine Übersetzungshilfe vorhanden

Zurück zu Lektion 798 | Hoch zum Buch Vokabellektionen | Vor zu Lektion 800