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the marco polo project: 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 entging ihnen 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 Voraussicht，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 Jian 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 Yi 学而成战国末期“gegensätzlichen Strategien” 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 Kanal 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 arrogant 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 Scham 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 Einschätzung，这一本著作是全世界文坛上最 brilliant 的自保的阴谋哲学。它不 nur 教人以放任自然，消极 Widerstand zu leisten。……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 voller 伪道德 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

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

Bibel

Das Buch der Riten

Analekte des Konfuzius

Übersetzung James Legge

Bo Niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!"

Übersetzung James Legge

Meng Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."

Übersetzung James Legge

The Master said, "The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. The man who is not virtuous, when you carry your dislike of him to an extreme, will also proceed to insubordination."

Übersetzung James Legge

The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."

Übersetzung James Legge

The things in reference to which the Master exercised the greatest caution were - fasting, war, and sickness.

Text

低地德语

低地德语（通常分为三大体系：

东低地德语，包括柏林、梅伦堡等地区所使用的东、西普鲁士德语都是东低地德语的一种。

低地萨克森语，例如北美宾夕法尼亚州的德裔群体所使用的门诺低地德语Mennonite Plautdietsch，不来梅、杜塞尔多夫等地使用的北莱因-威斯特法伦州、下萨克森州、石勒苏益格-荷尔施泰因州绝大多数城市、以及荷兰东南部很多省的一部分。

低地法兰克语，包括标准荷兰语、比利时的弗莱芒语（它与荷兰语之间不是方言和标准语的区别，而是相当于台湾的“国语”和大陆普通话之间的区别，例如大陆的“软件”与台湾的“软体”，“信息”与“资讯”，亦即弗、荷虽然用词不同，但对应词的发音相同）、荷兰的西林堡语等，所以实质上荷兰语也是一种低地德语，只不过因为政治因素被独立称为荷兰语。一般语言学家认为低地德语是一些独立的语言，而不是德语的一些方言。低地德语在过去的一个世纪内受到标准德语的冲击很大。今天在德国北部地区仍广泛使用低地德语。低地德语保存了日耳曼语族中一些比较原始的成分，它们与荷兰语和古英语的共同点比同各类高地德语之间更接近。各类低地德语的发音通常比较柔软，e:音和长音比较多。

Übersetzung(shilfe)

Niederdeutsch

Niederdeutsch wird gewöhnlich in drei Hauptteile aufgeteilt: Das östliche Niederdeutsch umfasst Berlin und Mecklenburg, wo man das ost- und westpreußische Deutsch verwendet, ein Art des östlichen Niederdeutsch. Niedersächsisch, das zum Beispiel im Nordamerikanischen Pennsylvanien von den frühen deutschen Kolonisten gesprochen wurde, wurde zum Mennonitischen Plattdeutsch. Bremen und Düsseldorf verwenden es, wie auch ??? Niedersachsen, Schleswig Holstein, die überwältigende Mehrheit der Städte und auch Teile vieler Gebiete des südöstliche Teils von Hollands . Die Niederfränkische Sprache, sie umfasst das Standard Holländisch, Belgiens ??? . (dies und Holländisch sind keine Dialekte mehr, weichen ab von der Standardsprache ab, Sie sind eher äquivalent zu den Unterschieden zwischen Taiwan's Chinesisch und dem Festlandsmandarin. Beispielsweise heißt "Software" auf dem Festland 软件”, auf Taiwan “软体”; oder "Information" 信息” bzw. “资讯”. Das bedeutet teilweise dass, obwohl Holländisch ein anderes Wort verwendet, die korrespondierende Aussprache der Wörter gleich ist) Hollands ???-Sprache/Dialekt ist also folglich eine Holländische Sprache, aber auch eine Niederdeutsche. Nur aus politischen Gründen der Unabhängikeit wird sie als Holländische Sprache bezeichnet. Allgemein glauben Linguisten, dass Niederdeutsch eine einigermaßen unabhängige Sprache ist und kein deutscher Dialekt. Als Niederdeutsch in der Vergangenheit vor einem Jahrhundert ??? Heutzutage ist in Deutschlands nördlichen Gebieten Niederdeutsch noch immer weit verbreitet. Die Niederdeutschen Sprachen erhalten unter den Germanischen Sprachfamilie einige vergleichsweise ursprüngliche Elemente. Sie und Holländisch haben mit Altenglisch eine gemeinsame Grundlage ??? Die Aussprache aller Niederdeutschen Sprachen ist vergleichsweise weich. Der Laut e: und lange Silben sind vergleichsweise häufig.

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