Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 863
Zeichen
Bearbeiten| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
輻 |
fu2 | (traditionelle Schreibweise von 辐), Speiche | wiktionary Etymologie:  
|
攀 |
pan1 | reißen, zerren, klettern, erklettern, sich hineinziehen lassen, Beziehungen suchen | wiktionary Etymologie: |
奡 |
ao4 | arrogant | wiktionary Etymologie: |
汐 |
xi1 | Abend Gezeiten (Ebbe-Flut), Abendflut | wiktionary Etymologie: |
翘 |
qiao2 | Haarschmuck der Frauen, Schwanzfeder, heben, anheben, etwas an einem Ende nach oben heben, krümmen, sich nach oben biegen, hervorragend | wiktionary Etymologie: |
Zusammengesetzte Wörter
Bearbeiten| Zeichen | Pinyin | Übersetzung |
|---|---|---|
輻射 |
fu2 she4 | (traditionelle Schreibweise von 辐射), Strahlung |
輪輻 |
lun2 fu2 | (traditionelle Schreibweise von 轮辐), wheel spoke |
輻照 |
fu2 zhao4 | (traditionelle Schreibweise von 辐照), irradiation |
輻條 |
fu2 tiao2 | (traditionelle Schreibweise von 辐条), spoke |
輻射波 |
fu2 she4 bo1 | (traditionelle Schreibweise von 辐射波), Ausstrahlung, Strahlung |
光輻射 |
guang1 fu2 she4 | (traditionelle Schreibweise von 光辐射), Lichtemission, Lichtstrahlung |
輻射能 |
fu2 she4 neng2 | (traditionelle Schreibweise von 辐射能), Strahlungsenergie |
輻射器 |
fu2 she4 qi4 | (traditionelle Schreibweise von 辐射器), Radiator, Strahler |
防輻射 |
fang2 fu2 she4 | (traditionelle Schreibweise von 防辐射), Strahlenschutz |
輻射率 |
fu2 she4 lü4 | (traditionelle Schreibweise von 辐射率), Strahldichte |
核輻射 |
he2 fu2 she4 | (traditionelle Schreibweise von 核辐射), Atomare Strahlung, (English: nuclear radiation) |
低輻射 |
di1 fu2 she4 | (traditionelle Schreibweise von 低辐射), schadstoffarm |
輻射性 |
fu2 she4 xing4 | (traditionelle Schreibweise von 辐射性), Radioaktivität |
輻射雲 |
fu2 she4 yun2 | (traditionelle Schreibweise von 辐射云), radioaktive Wolken |
輻射病 |
fu2 she4 bing4 | (traditionelle Schreibweise von 辐射病), Strahlenkrankheit |
適應輻射 |
shi4 ying4 fu2 she4 | (traditionelle Schreibweise von 适应辐射), Adaptive Radiation |
黑體輻射 |
hei1 ti3 fu2 she4 | (traditionelle Schreibweise von 黑体辐射), Hohlraumstrahlung |
同步輻射 |
tong2 bu4 fu2 she4 | (traditionelle Schreibweise von 同步辐射), Synchrotronstrahlung |
輻射能力 |
fu2 she4 neng2 li4 | (traditionelle Schreibweise von 辐射能力), Emissionsvermögen |
制動輻射 |
zhi4 dong4 fu2 she4 | (traditionelle Schreibweise von 制动辐射), Bremsstrahlung |
輻射防護 |
fu2 she4 fang2 hu4 | (traditionelle Schreibweise von 辐射防护), Strahlenschutz |
游離輻射 |
you2 li2 fu2 she4 | (traditionelle Schreibweise von 游离辐射), ionisierende Strahlung |
車輪輻條 |
che1 lun2 fu2 tiao2 | (traditionelle Schreibweise von 车轮辐条), Radspeiche |
太陽輻射 |
tai4 yang2 fu2 she4 | (traditionelle Schreibweise von 太阳辐射), Sonneneinstrahlung |
背景輻射 |
bei4 jing3 fu2 she4 | (traditionelle Schreibweise von 背景辐射), Hintergrundstrahlung |
伽馬輻射 |
jia1 ma3 fu2 she4 | (traditionelle Schreibweise von 伽马辐射), Gammastrahlung |
輻射透過 |
fu2 she4 tou4 guo4 | (traditionelle Schreibweise von 辐射透过), Strahlung passieren lassen |
電磁輻射 |
dian4 ci2 fu2 she4 | (traditionelle Schreibweise von 电磁辐射), elekromagnetische Strahlung, Elektrosmog |
紅外輻射 |
hong2 wai4 fu2 she4 | (traditionelle Schreibweise von 红外辐射), Infrarot-Strahlung |
輻照處理 |
fu2 zhao4 chu4 li3 | (traditionelle Schreibweise von 辐照处理), bestrahlen |
輻射化學 |
fu2 she4 hua4 xue2 | (traditionelle Schreibweise von 辐射化学), Radiochemie |
地球輻射帶 |
di4 qiu2 fu2 she4 dai4 | (traditionelle Schreibweise von 地球辐射带), Strahlungsgürtel der Erde |
輻射保護所 |
fu2 she4 bao3 hu4 suo3 | (traditionelle Schreibweise von 辐射保护所), Atombunker |
舍侖可夫輻射 |
she4 lun2 ke3 fu1 fu2 she4 | (traditionelle Schreibweise von 舍仑可夫辐射), Tscherenkow-Licht |
切侖可夫輻射 |
qie1 lun2 ke3 fu1 fu2 she4 | (traditionelle Schreibweise von 切仑可夫辐射), Tscherenkow-Licht |
受激輻射光放大 |
shou4 ji1 fu2 she4 guang1 fang4 da4 | (traditionelle Schreibweise von 受激辐射光放大), Laser, light amplification by stimulated emission of radiation |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
攀亲 |
pan1 qin1 | behaupten mit jm. verwandt zu sein |
攀親 |
pan1 qin1 | (traditionelle Schreibweise von 攀亲), behaupten mit jm. verwandt zu sein |
攀石 |
pan1 shi2 | Sportklettern |
攀比 |
pan1 bi3 | sich messen an, vergleichen |
攀岩 |
pan1 yan2 | Klettern |
攀扯 |
pan1 che3 | beinhalten |
攀升 |
pan1 sheng1 | ansteigen, emporstreben, aufsteigen |
攀高 |
pan1 gao1 | Aufstieg |
攀谈 |
pan1 tan2 | mit jemanden plaudern |
攀登 |
pan1 deng1 | emporklettern, erklettern, erklimmen, besteigen |
高攀龙 |
gao1 pan1 long2 | Gao Panlong |
高攀龍 |
gao1 pan1 long2 | (traditionelle Schreibweise von 高攀龙), Gao Panlong |
攀枝花 |
pan1 zhi1 hua1 | Panzhihua |
攀登者 |
pan1 deng1 zhe3 | Aufsteiger |
可攀登 |
ke3 pan1 deng1 | erkletterbare, ersteigbar, skalierbar |
攀新高 |
pan1 xin1 gao1 | einen neuen Höhepunkt erreichen |
攀岩鞋 |
pan1 yan2 xie2 | Kletterschuh |
攀枝花市 |
pan1 zhi1 hua1 shi4 | Panzhihua (Stadt in Sichuan, China) |
攀缘而登 |
pan1 yuan2 er2 deng1 | klettern |
攀缘植物 |
pan1 yuan2 zhi2 wu4 | Kletterpflanze |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
汐止 |
xi1 zhi3 | Hsichih (Stadt in Taiwan) |
潮汐 |
chao2 xi4 | Gezeiten, Ebbe und Flut |
潮汐力 |
chao2 xi4 li4 | Gezeitenkraft |
潮汐能 |
chao2 xi4 neng2 | Gezeitenenergie |
潮汐带 |
chao2 xi4 dai4 | Gezeitenzone,littorale Zone |
潮汐帶 |
chao2 xi4 dai4 | (traditionelle Schreibweise von 潮汐带), Gezeitenzone,littorale Zone |
汐止市 |
xi1 zhi3 shi4 | Stadt Sijhih (Stadt im Landkreis Taipeh, Taiwan) |
潮汐电站 |
chao2 xi4 dian4 zhan4 | Gezeitenkraftwerk |
潮汐電站 |
chao2 xi4 dian4 zhan4 | (traditionelle Schreibweise von 潮汐电站), Gezeitenkraftwerk |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
翘首 |
qiao2 shou3 | den Kopf heben, mit erhobenem Kopf, aufschauen |
翘望 |
qiao2 wang4 | Ausschau halten |
翘起 |
qiao2 qi3 | schürzen |
翘课 |
qiao4 ke4 | schwänzen |
连翘 |
lian2 qiao2 | Forsythien |
翘尾 |
qiao4 wei3 | Krümmung (z.B. einer Kurve) |
翘尾巴 |
qiao4 wei3 ba5 | anmassend; eingebildet; grosspurig |
翘辫子 |
qiao4 bian4 zi5 | versterben |
翘鼻麻鸭 |
qiao2 bi2 ma2 ya1 | Brandgans |
贯叶连翘 |
guan4 ye4 lian2 qiao2 | Echtes Johanniskraut |
翘起的纸板 |
qiao2 qi3 de5 zhi3 ban3 | gewölbter Karton |
Sätze
Bearbeiten| Zeichen | Pinyin | Übersetzung |
|---|
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
事实上，价格每个星期都在攀升。 |
So wie die Dinge stehen, steigen die Preise jede Woche. (Mandarin, Tatoeba hujiujs samueldora ) | |
前方的道路将很漫长，我们攀登的脚步会很艰辛。我们可能无法在一年甚至一个任期内实现这些目标，但我从未像今晚这样满怀希望，我们将实现我们的目标。 |
The road ahead will be long. Our climb will be steep. We may not get there in one year or even in one term. But, America, I have never been more hopeful than I am tonight that we WILL get there. (Mandarin, Tatoeba zhouj1955 \N ) | |
价格一直在稳定地攀升。 |
Prices have been climbing steadily. (Mandarin, Tatoeba Martha CK ) | |
攀山是种既紧张刺激，又具挑战性的运动，因此特别受年青人欢迎。 |
Mountaineering is attractive especially to young people because it is accompanied with hardships and adventures. (Mandarin, Tatoeba nickyeow \N ) | |
攀山是種既緊張刺激，又具挑戰性的運動，因此特別受年青人歡迎。 |
Mountaineering is attractive especially to young people because it is accompanied with hardships and adventures. (Mandarin, Tatoeba nickyeow \N ) | |
攀比心理会让人产生负面情绪。 |
Having a competitive mentality can give rise to negative emotions. (Mandarin, Tatoeba fenfang557 FeuDRenais2 ) | |
攀登富士山后，我得到了一首诗的灵感。 |
After climbing Mt. Fuji, I got the inspiration for a poem. After climbing Mt Fuji I got the inspiration for a poem. (Mandarin, Tatoeba Martha CK blay_paul ) |
| Zeichen | Pinyin | Übersetzung |
|---|
| Zeichen | Pinyin | Übersetzung |
|---|
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
他经常翘课。 |
Er fehlt oft in der Schule. (Mandarin, Tatoeba fucongcong Pfirsichbaeumchen ) | |
他翘著二郎腿坐在那裡。 |
He sat there with his legs crossed. (Mandarin, Tatoeba Martha CK ) | |
Betty翘起双腿，在椅子上坐著。 |
Betty saß mit überkreuzten Beinen im Sessel. (Mandarin, Tatoeba nickyeow Espi ) | |
教授骂了约翰一顿因为他翘了几堂课。 |
The professor scolded John for skipping class. (Mandarin, Tatoeba tsayng CN ) | |
让我们翘课吧。 |
Let's skip class. (Mandarin, Tatoeba iiujik CK ) | |
我翘课了。 |
Ich habe die Schule geschwänzt. (Mandarin, Tatoeba iiujik driini ) |
einsortieren
Bearbeiten| Zeichen | Pinyin | Übersetzung |
|---|---|---|
一仍舊貫 |
yi1 reng2 jiu4 guan4 | (Wiktionary en) |
半新不舊 |
ban4 xin1 bu4 jiu4 | (Wiktionary en) |
這本書真的很舊。 |
zhe4/zhei4 ben3 shu1 zhen1 de5 hen3 jiu4 。 | Dieses Buch ist wirklich ausgesprochen alt. Tatoeba egg0073 dispy |
我的父親開一輛舊車。 |
wo3 de5 fu4 qin1 kai1 yi1 liang4 jiu4 che1 。 | Mein Vater fährt einen uralten Wagen. Tatoeba Martha Sudajaengi |
前8000年 |
qian2 8000 nian2 | — 前7000年 — 舊石器時代-新石器時代。 8000 v. Chr. - 7000 v. Chr.: Altsteinzeit - Jungsteinzeit (Geschichtsdetails) |
這本舊書值5萬日元。 |
zhe4/zhei4 ben3 jiu4 shu1 zhi2 5 wan4 ri4 yuan2 。 | This old book is worth 50,000 yen. Tatoeba Martha CK |
這是本很舊的書。 |
zhe4/zhei4 shi4 ben3 hen3 jiu4 de5 shu1 。 | Das ist ein sehr altes Buch. Tatoeba cienias Esperantostern |
我有一段美好的舊時光。 |
wo3 you3 yi1 duan4 mei3 hao3 de5 jiu4 shi2 guang1 。 | I had a fine old time. Tatoeba Martha |
那本書很舊。 |
na4/nei4 ben3 shu1 hen3 jiu4 。 | Dieses Buch ist echt alt. Tatoeba Martha BraveSentry |
湯姆有輛舊車。 |
tang1 mu3 you3 liang4 jiu4 che1 。 | Tom has an old car. Tatoeba verdastelo9604 CK |
房間除了一張破舊的床以外，就甚麼也沒有了。 |
fang2 jian1 chu2 le5 yi1 zhang1 po4 jiu4 de5 chuang2 yi3 wai4 ， jiu4 shen4 me5 ye3 mei2/mo4 you3 le5 。 | Das Zimmer war leer bis auf ein schäbiges Bett. Tatoeba nickyeow Tamy |
光復舊物 |
guang1 復 jiu4 wu4 | (Wiktionary en) |
我偶然在巴士上碰見了一位舊朋友。 |
wo3 偶 ran2 zai4 ba1 shi4 shang4 peng4 jian4/xian4 le5 yi1 wei4 jiu4 peng2 you3 。 | I bumped into an old friend on the bus. Tatoeba nickyeow CK |
新仇舊恨 |
xin1 仇 jiu4 hen4 | (Wiktionary en) |
我去年在舊金山看這部電影。 |
wo3 qu4 nian2 zai4 jiu4 jin1 shan1/shan5 kan4 zhe4/zhei4 bu4 dian4 ying3 。 | I saw the film in San Francisco last year. Tatoeba Martha CM |
這對我來說是舊聞了。 |
zhe4/zhei4 dui4 wo3 lai2 shuo1 shi4 jiu4 wen2 le5 。 | This is old news to me. Tatoeba Martha TomSFox |
這臺打印機太舊了。 |
zhe4/zhei4 臺 da3 yin4 ji1 tai4 jiu4 le5 。 | Diese Schreibmaschine ist zu alt. Tatoeba xjjAstrus dispy |
那間舊屋裏只有一張床，所以我們便輪流睡覺。 |
na4/nei4 jian1 jiu4 wu1 li3 zhi3 you3 yi1 zhang1 chuang2 ， suo3 yi3 wo3 men5 bian4 lun2 liu2 shui4 jiao4/jue2 。 | The old cottage had only one bed, so we all took turns sleeping in it. Tatoeba nickyeow CK |
攀山是種既緊張刺激，又具挑戰性的運動，因此特別受年青人歡迎。 |
pan1 shan1/shan5 shi4 chong2/zhong3/zhong4 ji4 jin3 zhang1 刺激， you4 ju4 tao1/tiao1/tiao3 zhan4 xing4 de5 yun4 dong4 ， yin1 ci3 te2/te4 bie2 shou4 nian2 qing1 ren2 歡 ying2 。 | Mountaineering is attractive especially to young people because it is accompanied with hardships and adventures. Tatoeba nickyeow |
事实上，价格每个星期都在攀升。 |
shi4 shi2 shang4 ， jia4/jie4 ge2 mei3 ge4 xing1 ji1/qi1 dou1/du1 zai4 pan1 sheng1 。 | So wie die Dinge stehen, steigen die Preise jede Woche. Tatoeba hujiujs samueldora |
攀比心理会让人产生负面情绪。 |
pan1 bi4 xin1 li3 hui4 rang4 ren2 chan3 sheng1 fu4 mian4 qing2 xu4 。 | Having a competitive mentality can give rise to negative emotions. Tatoeba fenfang557 FeuDRenais |
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，一幕令人震惊的情景发生了，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，通常有着一种婚姻“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”，就像猎人一般搜寻着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，婚姻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婚姻市场上来求偶的，他们不 Mangel 交配与结婚的机会。而在这婚姻“市场”达成了交易的人们又怎么样呢？没有更多的在婚姻“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，那些试图通过婚姻来攀高枝、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婚姻隐藏着天然的“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婚姻“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寻求改变命运。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支撑。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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Bearbeiten【2008年12月15日讯】
据数据显示，随着美国失业率的不断上升，现美国的失业率已达到近几十年的至高点。美国劳工部上星期称，申请失业救助金的人数已上升到573,000人，这是迄1982年11月为止的最高的人数。这导致美国30个州的州失业补助基金陷入困境，某些州现正通过转向联邦政府贷款或增长企业的税费等方法来增加州失业补助基金的数额。根据州劳工代办处的全国协会的表示，美国30个州的失业救助基金因无法支付救济金已陷入困境，并有可能在今后几个月因此而破产。在印第安纳和密歇根两个州的基金现已出现赤字，两州现正从联邦政府申请借款以支付失业救济金。
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澳洲在“亚洲世纪”中的位置，这个话题最近引起了公众的激烈辩论，特别是在吉拉德总理推出大家翘首以待的“亚洲世纪中的澳大利亚”白皮书之前。
白皮书的一个重要主题是探讨澳洲应该如何在亚洲世纪中因势利导，把握机会。而其内容围绕澳大利亚在未来十年所面临的主要挑战，即怎么能够充分发挥和利用它的环境优势，在亚洲世纪中立足。
如果澳洲要实现这一理念，只在外交上采取措施，或依赖政府雄心勃勃的政策是远远不够的。澳洲对亚洲世纪的参与，必须得到广大民众以及各界的理解和支持，必须渗透到各基层领域，包括教育领域，工作场所，以及人与人之间的联系方面。
那么，我们先来看看目前澳洲对亚洲的参与程度如何？
最近一份澳洲会计师公会报告发现，总的来说，澳洲普罗大众及大多数澳洲企业，对亚洲的参与程度有明显的不足。更有甚者，澳洲人普遍缺乏对亚洲的常识和理解。该报告还指出，除非澳洲举国上下对亚洲的思维定势进行一次重新定位，否则澳洲将面临巨大风险，在未来的亚洲世纪里只能扮演一个“挨不上的
配角角色”。
而重新定位的一个重要问题是：澳洲人能虚心接受“参与亚洲世纪”的观念并愿意改变自身对亚洲的心态吗？澳洲人已经准备好并愿意接受这种变化吗？以及应该如何应对这种变化？
我本人相信，澳洲人实际上有能力和有心理准备迎接新的挑战，并接受新思想和新文化，尤其是亚洲文化。“江南风格”就是一个最好的新例。
在过去的短短几个月中，“江南风格”已经成功地跨越文化界限，吸引了世界各地的追随者，其中也包括各种年龄和文化背景的澳洲追随者。韩籍流行音乐教主psy的“江南风格”Youtube音乐视频，虽然内容全部都是韩文，然而却有着非凡的吸引力和影响力。现在，全世界已有逾五亿人看过，而几乎每个看过的人都可以跟着跳他在音乐视频里所跳的“霍西移动”舞步。
除去社交媒体的威力不表，我们能从江南风格的例子中学到什么呢？
我认为这个例子表明，澳洲人有能力并且愿意接受新的文化理念和规范。但是，这种信息必须通过一个恰当的“渠道”来传播，才能被人接受并深入人心。有时候，“渠道”本身也是一种信息。
因此，澳洲面临的最大挑战是急需找到一个相当于“江南风格”的“渠道”，以便向大众传播关于澳洲参与亚洲世纪的信息。澳洲需要的是一个容易理解，简单易学，能吸引所有年龄背景，能超越文化界限的信息“渠道”—-一个所有澳洲人都可以理解并参与的有关“亚洲世纪”的对话。
作者：李诗欣
(Seeyan
Lee)
翻译：李诗欣
(千波老师翻译协助)
Within the next ten years, what are the greatest challenges that will be faced by Australian society?
Australia’s position in the ‘Asian Century’ is a topic that has recently turned into a heated public debate, especially in the days leading up to the release of Prime Minister Gillard’s long-awaited ‘Australia in the Asian Century’ White Paper.
A key theme in the White Paper discusses how Australia should take advantage of the Asian Century and seize opportunities. The White Paper also covers the key challenges to be faced by Australia in the coming decade; namely, how to bring its environmental advantages fully into play and establish a ‘foothold’ in the Asian Century.
If Australia wants to make this idea a reality, it is not nearly enough to merely take diplomatic measures and rely on the government’s ambitious policies. Australia’s participation in the Asian Century also requires the buy-in of the general public as well as the understanding and support of various sectors, penetrating education, the workplace, and interpersonal ties on a grassroots level.
But, with that said, how is Australia currently involved with Asia?
A recent CPA Australia report found that, generally speaking, the Australian public and the majority of Australian businesses have an obvious lack of participation in Asia. Furthermore, Australians generally lack a common knowledge and understanding about Asia. The report also pointed out that the whole country of Australia needs to develop a new position towards Asia, otherwise it will face tremendous risk and can only play an “enduring supporting role” in the coming Asian Century.
An important problem in re-positioning is: can Australians open-mindedly accept the concept of “participation in the Asian Century,” and are they willing to change their mindset towards Asia? Are they already prepared and willing to accept these changes? And how should they respond to these kind of changes?
I believe that Australians actually do have the strength and mindset to meet new challenges, and to be receptive to new ideas and cultures, especially Asian culture. “Gangnam Style” is the best recent example.
Over the course of a few short months, “Gangnam style” already succeeded in transcending cultural boundaries, appealing to followers (including Australian fans) from around the globe, and spanning every age, gender, and culture. Korean pop music guru Psy’s “Gangnam style” music video on YouTube is sung entirely in Korean, yet it has had an extraordinary attractiveness and influence. Currently, more than half a billion people have watched the video, and almost everyone who watched can follow along to the video’s ‘horsey move’ dance steps.
Putting aside the power of social media, what can we learn from the Gangnam example?
I believe it shows that Australians are able and willing to accept new cultural ideas and norms. However, this kind of information must be spread through the right “channels” in order to become accepted and deeply rooted. Sometimes, the “channel” itself is a kind of information.
Therefore, the biggest challenge that Australia will face in the coming decade is to find the equivalent of a “Gangnam style medium” to spread information to the public about engagement in the Asian Century. What Australia needs is a message that can be easily understood, easily learned, can appeal to people from all ages and backgrounds, and can transcend the information “channels” of cultural boundaries–a dialogue on the Asian Century that every Australian can take part in.
Yi Jing 易經 訟 Song Der Streit
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BearbeitenRichard Wilhelm
BearbeitenSechs auf drittem Platz bedeutet: Von alter Tugend sich nähren, gibt Beharrlichkeit. Gefahr, am Ende kommt Heil. Folgst du etwa eines Königs Diensten, so suche nicht Werke.
Neun auf viertem Platz bedeutet:
Man kann nicht streiten,
kehrt um und fügt sich dem Geschick,
ändert sich und findet Frieden in Beharrlichkeit.
Heil!
James Legge
BearbeitenThe third SIX, divided, shows its subject keeping in the old place assigned for his support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should he perchance engage in the king's business, he will not (claim the merit of) achievement.
The fourth NINE, undivided, shows its subject unequal to the contention. He returns to (the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct. There will be good fortune.
夏朝
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