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rénwù shēngpíng

rénwù shēngpíng+ ((rén·wù person · thing → [personage] 人物) (shēng·píng life · {(being) level} → [whole life] 生平) → [life story]) ← Tap/click to show/hide the “flashcard”

The new format of the Enjoy Life Forever! book, which incorporates post-paper technologies like video, enables the inclusion of a type of content that past publications used for Bible studies could not include—life stories. For example, the video for Lesson 04, point 5 of the Enjoy Life Forever! book, entitled My Search for the True God, contains the life story of Soten Yoeun, who endured many hardships but eventually found the true God Jehovah.

In the Mandarin version of this video, the expression “rénwù shēngpíng ((rén·wù person · thing → [personage] 人物) (shēng·píng life · {(being) level} → [whole life] 生平) → [life story])” is used to correspond with the expression “life story” that is used in the English version of the video. (A Pīnyīn (Pīn·yīn {Piecing Together} · Sounds → [Pinyin] 拼音) Plus transcript for the Mandarin version of this video is available here.)

A Mandarin Personage

“Rénwù (Rén·wù person · thing → [character; personage; figure] 人物)”, which literally means “person thing”, can mean “character; personage; figure”. For example, “Shèngjīng (Shèng·jīng Holy · Scriptures → [Bible] 圣经 聖經) rénwù (rén·wù person · thing → [character] 人物)” has been used to correspond with “Bible character”, that is, a person depicted in the Bible. For example, “A Letter From the Governing Body” in the Mandarin version of the Learn From the Bible book uses this expression in this way.

What, though, shall we make of “shēngpíng (shēng·píng life · {(being) level} → [[one’s] whole life] 生平)”? While “shēng ({give birth to}/{was given birth to}; {give life to} | grow | exist; live | {[is] living}; {[is] alive} | {[is] unripe} | {[is] raw}; {[is] uncooked} | {[is] unfamiliar}; {[is] strange} | {[is] unprocessed}; {[is] crude} | existence; life; living | {be afflicted with}; get; have | very; keenly; much | pupil; student; scholar | [n suf used in names of occupations] 生)” can mean many different things, here it obviously means “life”, that is, a life or lifetime. It’s less obvious, though, how “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” fits into this expression.

On the Level

The “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” in question literally means “[is] flat; level; even”. What, though, does that have to do with one’s rénwù shēngpíng ((rén·wù person · thing → [personage] 人物) (shēng·píng life · {(being) level} → [whole life] 生平) → [life story]), one’s life story?

Perhaps we can get some clues by considering how “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” is used in other expressions. For example, another expression that contains “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” is “tiānpíng+ (tiān·píng heaven’s · {(being) level} → [balance; scales (to weigh things)] 天平)”, which means a balance or a set of scales used to weigh things.

Yet another expression with “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” in it, that may help us understand how “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” functions in “shēngpíng (shēng·píng life · {(being) level} → [[one’s] whole life] 生平)”, is “shuǐpíng+ (shuǐ·píng water · {(being) level} → [standard; level; proficiency] 水平)”. This word is used to refer to a standard or level (of quality, achievement, etc.).

Considering the above examples, it seems that “shēngpíng (shēng·píng life · {(being) level} → [[one’s] whole life] 生平)” is used to mean the “level” achieved over the entire course of a life. From a negative point of view, this could involve passing judgment or competitively comparing achievements as if life were but a game. However, from a more positive and charitable point of view, considering one’s “shēngpíng (shēng·píng life · {(being) level} → [[one’s] whole life] 生平)” could involve recognition of what one was able to accomplish over the course of one’s life.

(By the way, it may also be worth noting that the “píng ({[being] flat, level, even} [→ [[being] peaceful; calm | peace | [being] equal; fair; just | standard; level]] | {make [to be] flat, level, even} [→ [make peace; pacify; calm down]] 平)” in “rénwù shēngpíng ((rén·wù person · thing → [personage] 人物) (shēng·píng life · {(being) level} → [whole life] 生平) → [life story])” is also used in “píng’ān (píng’·ān {[is] flat, level, even → [[is] peaceful]} · {[is] safe, secure} (nwtsty-CHS Appx. A2 says this term mainly refers to things being smooth and stable, safe and secure, free of danger) 平安)” and in “hépíng (hé·píng {[is/being] (together) with (one another)} · {[is/being] flat, level, even} → [peace | [is] peaceful | peacefully (nwtsty-CHS Appx. A2 says this term mainly refers to the absence of war or conflict)] 和平)”. These expressions were discussed in the MEotW post on “hémù ({[is] harmonious} 和睦)”.)

For convenience:

The direct link for the current generation Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus resource for the Enjoy Life Forever! book is:

The short link for Chinese field language-learning links for the Enjoy Life Forever! book is:

More Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) and Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web material based on the Mandarin Enjoy Life Forever! book will be made available in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web resource as time allows.

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Culture Current Events Experiences Language Learning

shùdòng

shùdòng+ (shù·dòng tree · hole → [tree hollow] 树洞 樹洞) ← Tap/click to show/hide the “flashcard”

Romans 12:15 tells Christian ministers:

Rejoice with those who rejoice; weep with those who weep.

Also, at 1 Corinthians 9:22, the apostle Paul wrote:

To the weak I became weak, in order to gain the weak. I have become all things to people of all sorts, so that I might by all possible means save some.

Ones who grew up exposed to Western culture may find it challenging to understand and relate to people in the Mandarin field, whether householders or publishers, who grew up marinated in Eastern culture. One area in which this is especially true is the expressing or sharing of personal feelings.

Comparing Eastern culture to Western culture, Western culture is generally more encouraging of individual development and individual expression, whereas Eastern culture in contrast encourages subordinating individual concerns to those of the group. This suppression of individual concerns can cause them to get deeply buried inside people, and at times, it goes so far that people feel the need to find unconventional outlets.

One example involves this week’s MEotW, “shùdòng+ (shù·dòng tree · hole → [tree hollow] 树洞 樹洞)”, which means “tree hollow’. The Wikipedia entry for the Chinese movie In the Mood for Love provides this summary of what one of the movie’s characters said about this:

While dining with a friend, Chow relays a story about how in older times, when a person had a secret that could not be shared, he would instead go atop a mountain, make a hollow in a tree, whisper the secret into that hollow and cover it with mud.

tree hollow
Creative Commons Public Domain logo

A Modern, Digital Version

As our world has become more digitized and people spend more time on the Internet, some relatively obscure corners of it have come to be used by Chinese people as cyber tree hollows. One article in the magazine The World of Chinese discusses a couple of examples:

Mocha Official, an obscure video blogger with just 200 followers on Bilibili, will never know that his homepage has become a sanctuary for the internet’s depressed and lonely. Since the 19-year-old was found dead in his rental home on January 19, his videos—which used to only attract comments in the single digits—have been flooded with over six million danmu (弹幕, “bullet screen”) messages that flash across the screen in real time, offering condolence and sympathy to the vlogger who can no longer see them.

…

Viewers’ debates eventually turned to how Mocha’s life and death changed their own attitudes to life. Bilibili has preserved Mocha’s content in a “memorial account,” and it has since then become a “tree hollow (树洞),” a term for spaces on the internet where users can make digital pilgrimages to confess their secrets.

…the preserved accounts of the dead often attract netizens moved by the life or death of their owner, or else simply wishing to confide in a listener who will always be there and never betray them. The Weibo page of Dr. Li Wenliang, the Wuhan ophthalmologist who died from Covid-19 in February 2020 and was named a national martyr, is now one of the most frequented “tree hollows” in the Chinese cyberspace.

The article goes on to quote one professor’s explanation of this phenomenon:

“Leaving a message in an anonymous cyber place has a special effect, especially for patients with mental illnesses, who always feel a strong stigma around their disease. People want to confess their private feelings, and cyber tree hollows can fulfill their requirements,” Huang Zhisheng, a professor of computer science at the Free University Amsterdam, tells TWOC. “It’s nice to feel as if someone is listening.”

Listening and Understanding

Indeed, many Chinese people could really benefit from having someone to listen to them, someone to talk to. That emphasizes why it’s especially important for those of us serving in the Chinese fields to apply the scriptures cited at the beginning of this post. A couple of other relevant scriptures are:

The thoughts of a man’s heart are like deep waters,
But the discerning man draws them out.
—Proverbs 20:5

Know this, my beloved brothers: Everyone must be quick to listen, slow to speak, slow to anger,
—James 1:19

Of course, to be able to listen with understanding, and to eventually speak understandably and helpfully, a basic requirement is that we need to become sufficiently proficient with the speech of those we want to help in the Mandarin field—it’s not enough just to be able to mentally recognize a bunch of Chinese characters. As 1 Corinthians 14:8–11 says:

8 For if the trumpet sounds an indistinct call, who will get ready for battle? 9 In the same way, unless you with the tongue use speech that is easily understood, how will anyone know what is being said? You will, in fact, be speaking into the air. 10 It may be that there are many kinds of speech in the world, and yet no kind is without meaning. 11 For if I do not understand the sense of the speech, I will be a foreigner to the one speaking, and the one speaking will be a foreigner to me.

Perhaps it’s true that it’s best to use Chinese characters in some situations, such as when texting or emailing is the best or only communication method available. However, generally, it’s better to talk to someone than to write to someone, if possible, especially when discussing personal matters.

By all means, let us do what it takes to help honest-hearted ones in the Mandarin field who have been “skinned and thrown about like sheep without a shepherd”, so that they can benefit from the love and care provided by Jehovah and his universal family. Let us not keep on being ‘foreigners’ to such ones.—Matthew 9:36.