Tag: Pīnyīn

Categories
Culture Language Learning Science Technology Theocratic

shěshēn

shěshēn (shě·shēn {give up}; abandon · {body [→ [life]]} [→ [give/sacrifice one’s life/oneself | become a monk (Buddhism)]] 舍身 捨身) ← Tap/click to show/hide the “flashcard”

[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]

I have long especially liked 1 Corinthians 13. It contains counsel on what really does and doesn’t matter in life, an extensive description and definition of the most important kind of love, and a sublime discussion about the need to become complete, mature, as a person. As these apply to life in general, so too do they apply to our lives as Mandarin field language learners.

As Mandarin field language learners, it can benefit us greatly to consider what we can learn from 1 Corinthians 13, and along the way, we can also consider some of the Mandarin expressions used in that chapter in the current version of the Mandarin New World Translation Bible (nwtsty).

“If I Hand Over My Body…”

This week’s MEotW, “shěshēn (shě·shēn {give up}; abandon · {body [→ [life]]} [→ [give/sacrifice one’s life/oneself | become a monk (Buddhism)]] 舍身 捨身)”, is used in verse 3 (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus) of 1 Corinthians 13:

Screenshot of “_shěshēn_” in 1 Co. 13:3 (nwtsty, CHS+_Pīnyīn_ WOL)

(Dark mode for the Watchtower ONLINE LIBRARY (WOL) website, as shown in the above image, can be enabled in the Safari web browser by using the Noir Safari extension.)

In “shěshēn (shě·shēn {give up}; abandon · {body [→ [life]]} [→ [give/sacrifice one’s life/oneself | become a monk (Buddhism)]] 舍身 捨身)”, “shě ({give up}; abandon 舍 捨/舍/捈)” means “give up; abandon”. As for “shēn (body [→ [self]] 身)”, it literally means “body”, and is sometimes used to effectively mean “self”, as the MEotW post on “shēn (body → [self] 身)‐lín ({being present (in)} 临 臨)‐qí (his/her/its/their… 其)‐jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境)” pointed out:

In “shēn (body → [self] 身)‐lín ({being present (in)} 临 臨)‐qí (his/her/its/their… 其)‐jìng ({(set of) boundaries → [(bounded) place; area] → [condition; situation; circumstances]} 境)”, “shēn (body [→ [self]] 身)”, which literally means “body”, is used to effectively mean “self”. Another Mandarin expression in which “shēn (body [→ [self]] 身)” is used this way is “xiànshēn (xiàn·shēn {offer → [dedicate]} · {body → [self]} | {offering of → [dedicating of]} · {body → [self]} → [dedication] 献身 獻身)”, which literally means “offer body”, but which effectively means “dedicate self”, as one does before getting baptized.

However, it seems that “shēn (body [→ [self]] 身)” is used in 1 Corinthians 13:3 to actually mean “body”, especially considering that the English translation of the phrase it appears in is “hand over my body”:

English:

And if I give all my belongings to feed others, and if I hand over my body so that I may boast, but do not have love, I do not benefit at all.

Mandarin:

📖 📄 📘 Wǒ (I 我) jiùsuàn (jiù·suàn {even if} · {figuring → [considering]} 就算) biànmài (biàn·mài changing · sell → [sell off] 变卖 變賣) yíqiè (yí·qiè {one (whole)} · {corresponding (set of)} → [all] 一切) cáiwù (cái·wù (my) wealth · things → [(my) belongings] 财物 財物), ràng ({to allow} 让 讓) rén (people 人) yǒu ({to have} 有) shíwù (shí·wù eating · matter → [food] 食物) chī ({to eat} 吃 吃/喫), hái (also 还 還) shěshēn (shě·shēn {give up} · {(my) body} 舍身 捨身) juānqū (juān·qū {relinquish → [contribute]} · {(my) human body} 捐躯 捐軀), yǐcǐ (yǐ·cǐ using · this 以此) zìkuā (zì·kuā {(about) self} · {to boast} 自夸 自誇), què (but 却 卻) méiyǒu (méi·yǒu not · {do have} 没有 沒有) ài (love 爱 愛), zhè (this 这 這) duì (towards → [to] 对 對) wǒ (me 我) yě (even 也) háowú (háo·wú {(even) a fine hair (of)} · {does not have} → [does not have even a little] 毫无 毫無) yìchu (yì·chu beneficial · place → [benefit] 益处 益處).

In other contexts, “shěshēn (shě·shēn {give up}; abandon · {body [→ [life]]} [→ [give/sacrifice one’s life/oneself | become a monk (Buddhism)]] 舍身 捨身)” could effectively mean “give/sacrifice one’s life/oneself”, or, as used by Buddhists, “become a monk”.

“…So That I May Boast”?

Some Mandarin field language learners may feel that they deserve credit (and maybe a little glory) for the blood, sweat, and tears they have shed to acquire extensive knowledge of the Chinese characters. Perhaps so, but the taking of such pains is not in itself a guarantee that what these pains were taken for is completely and truly worthy and commendable. Colossians 2:23 comes to mind:

Although those things have an appearance of wisdom in a self-imposed form of worship and a false humility, a harsh treatment of the body, they are of no value in combating the satisfying of the flesh.

In other words, just because something is hard, that doesn’t necessarily mean that it’s good, or was done with good motive, whether that something involves spiritual things, like Paul was speaking of, or technical matters such as which writing system technology to use in a particular situation.

Yes, Chinese characters are hard, and they are the traditionally used writing system for Mandarin Chinese, so a certain amount of hard work may be needed at times to learn (and sometimes relearn) certain Chinese characters if one is to function well in the Mandarin field, and many Mandarin field language learners have shown love by being willing to put in the necessary effort in such situations. However, in other situations, such as when an easier alternative like Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) is readily available, as is becoming more and more the case these days, what would be proved by continuing to bash one’s head against the Great Wall of Chinese characters when it’s not actually necessary?

Besides, as linguists (language scientists) and God’s Word the Bible (at 1 Corinthians 14:8–11) both tell us, what’s really of primary importance in how we use language in God’s service is, not writing systems like Chinese characters, but understandable speech. With points like the above in mind, let us continue to make sure that we are using our precious, limited, dedicated time well, out of love, and not just so that we may “boast”.

The Great Wall of China

Why keep bashing your head against the Great Wall of characters when Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) makes available a way around it?

Categories
Science Technology Theocratic

fēnzǐ jùhé tǐ

fēnzǐ jùhé tǐ ((fēn·zǐ {divided (off)} · {small and hard thing} → [molecular] 分子) (jù·hé assembled · {closed → [combined]} → [polymerized] 聚合) (tǐ body 体 體/体/躰) → [(protein) molecular machine]) ← Tap/click to show/hide the “flashcard”

[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]

At the time of this writing, jw.org was featuring the article “A Microbiologist Explains Her Faith”. It turns out that this microbiologist is from Taiwan, so this article may especially be of interest to Mandarin-speaking people. In this article, microbiologist Yáng Fènglíng ((Yáng {Poplar (surname)} 杨 楊) (Fèng·líng Phoenix · {Tinkling of Jade Pieces} 凤玲 鳳玲) (microbiologist interviewed in g 1/14 p. 8–9)) explains:

English:

A professor of biochemistry in the United States published a book arguing that the molecular machines in living cells are so complex that they could not have originated randomly. I agreed. I felt that life must have been created.

Mandarin:

📖 📄 📘 Měiguó (Měi·guó American · Nation’s → [USA’s] 美国 美國) yí (one 一) wèi ({place of a} → [mw for persons] 位) shēnghuà (shēng·huà {living → [bio-] (abbr. for shēngwùxué)} · {transforming → [chemistry] (abbr. for huàxué)} → [biochemistry] 生化) xì ({tied (things)} → [department (in a college/university)] 系) jiàoshòu (jiào·shòu teaching · {conferring → [instructing]} (person) → [professor] 教授) xiěle (xiě·le wrote · {to completion} 写了 寫了) yì (one 一) běn ({root or stem of a} → [mw for books, etc.] 本) shū (book 书 書), tā (he 他) rènwéi (rèn·wéi identifies · {(it) to be} (that) 认为 認為) huó (living 活) xìbāo (xì·bāo tiny · wombs → [cells] 细胞 細胞) zhōng (within 中) de (’s 的) fēnzǐ jùhé tǐ ((fēn·zǐ {divided (off)} · {small and hard thing} → [molecular] 分子) (jù·hé assembled · {closed → [combined]} → [polymerized] 聚合) (tǐ bodies 体 體/体/躰) → [(protein) molecular machines]) rúcǐ (rú·cǐ {are like} · this 如此) fùzá (fù·zá {turned around → [complex]} · mixed → [complex] 复杂 複雜), jué ({being cut off} → [absolutely] 绝 絕/絶) bù (not 不) kěnéng (could 可能) shì (be 是) pèngqiǎo (pèng·qiǎo {having bumped into} · {being coincidental} → [by chance] 碰巧) chǎnshēng (chǎn·shēng {given birth to → [produced]} · {given birth to → [caused to exist]} → [brought into being] 产生 產生) de ({’s (things)} 的). Wǒ (I 我) tóngyì (tóng·yì {(had the) same} · thought (about) → [agreed with] 同意) tā de ((tā him 他) (de ’s 的) → [his]) guāndiǎn (guān·diǎn {looking at → [view]} · point → [viewpoint] 观点 觀點). Wǒ (I 我) rènwéi (rèn·wéi identified · {(it) to be} 认为 認為), shēngmìng (life 生命) bìdìng (bì·dìng certainly · {(it) has been set} 必定) shì (is 是) bèi ([passive signifier] → [got] 被) chuàngzào (chuàng·zào initiated · {made, created} → [created] 创造 創造) chulai (chu·lai out · {to come} 出来 出來) de ({’s (thing)} 的).

As shown in the above quote, the Mandarin version of this article (which, perhaps because it’s from an issue of Awake! magazine, provides the option to show Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音)) uses this week’s MEotW, “fēnzǐ jùhé tǐ ((fēn·zǐ {divided (off)} · {small and hard thing} → [molecular] 分子) (jù·hé assembled · {closed → [combined]} → [polymerized] 聚合) (tǐ body 体 體/体/躰) → [(protein) molecular machine])”, to translate “molecular machines”.

Polymers and Crystals

The Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus “flashcard” for “fēnzǐ jùhé tǐ ((fēn·zǐ {divided (off)} · {small and hard thing} → [molecular] 分子) (jù·hé assembled · {closed → [combined]} → [polymerized] 聚合) (tǐ body 体 體/体/躰) → [(protein) molecular machine])” specifies that this expression—for example, as used in the above-mentioned Awake! article—refers to a molecular polymerized body that is a protein molecular machine because proteins are polymers made up of amino acid subunits (monomers), but apparently, as summarized in the Wikipedia article on molecular machines, artificial molecular machines that are crystalline exist, or have been conceptualized, in addition to those that are polymeric:

A wide range of applications have been demonstrated for AMMs [artificial molecular machines], including those integrated into polymeric, liquid crystal, and crystalline systems for varied functions

Inspiration and Attribution

As the above-mentioned Wikipedia article on molecular machines summarizes, biological molecular machines have served as inspiration for artificial, or man-made, molecular machines:

Biological molecular machines have been known and studied for years given their vital role in sustaining life, and have served as inspiration for synthetically designed systems with similar useful functionality.[source][source]

(This kind of human imitation of living things in nature is called biomimetics, or biomimicry. More examples of this can be found in the section of the Was Life Created? brochure entitled “Who Designed It First?”.)

If one came across an artificial molecular machine, one would undoubtedly conclude with certainty that it had been intelligently designed—something that tiny yet exquisitely complex and functional obviously could not have developed by chance! As microbiologist Yáng Fènglíng ((Yáng {Poplar (surname)} 杨 楊) (Fèng·líng Phoenix · {Tinkling of Jade Pieces} 凤玲 鳳玲) (microbiologist interviewed in g 1/14 p. 8–9)) concluded, the tiny yet exquisitely complex and functional biological molecular machines that inspired humans to create artificial molecular machines similarly must have had an intelligent Creator.

Categories
Culture Current Events Language Learning

xiǎnyǎn bāo

xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention]) ← Tap/click to show/hide the “flashcard”

With 2023 having just recently receded into history, it’s a good time to check out collections of some of the top Mandarin slang expressions used during 2023. A couple of articles that I found that discuss some of these expressions are:

The only expression that appears on both of these lists is “xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention])”, this week’s MEotW.

Its Constituent Morphemes

The first morpheme in this expression is “xiǎn (appear; show; display; manifest; {[is] obvious; evident; clear; apparent; noticeable [→ [[is] illustrious; powerful; influential]} 显 顯/顕)”, which here means “appears; shows; displays; manifests; [is] obvious/evident/clear/apparent/noticeable (to)”. Some other expressions that include this morpheme are:

  • míngxiǎn (míng·xiǎn {[is] clear; distinct} · {[is] obvious; evident; clear; apparent; noticeable} → [[is] clear; obvious; evident; distinct; manifest] 明显 明顯)
  • xiǎnrán (xiǎn·rán {[is] evident; obvious; clear}·ly 显然 顯然)
  • xiǎnshì (xiǎn·shì {to be evident/obvious} · show 显示 顯示)

When “xiǎn (appear; show; display; manifest; {[is] obvious; evident; clear; apparent; noticeable [→ [[is] illustrious; powerful; influential]} 显 顯/顕)” is put together with “yǎn (eye 眼)”, which means “eye”, the resulting expression “xiǎnyǎn (xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼)” effectively means “conspicuous; showy; eye-catching; glamorous”.

The last morpheme of this expression, “bāo (wrapping [→ [including; containing | assuring; guaranteeing | bundle; package; pack; packet; parcel | bag; sack | bun (food)]] 包)”, literally means “to wrap”, but one of its effective meanings is “bun”, that is, a bun that’s food, as opposed to, say, a hair bun. Some other expressions that include this morpheme are:

  • bāokuò (bāo·kuò wrap · {draw together} → [include; consist of; comprise; incorporate] 包括)
  • miànbāo (miàn·bāo {[wheat] flour} · {wrapping [→ [bun]]} → [bread] 面包 麵包)
  • bāozi (bāo·zi {wrapping → [bun]} · [suf for nouns] → [steamed stuffed bun] 包子)

It’s evident that “bāo (wrapping [→ [including; containing | assuring; guaranteeing | bundle; package; pack; packet; parcel | bag; sack | bun (food)]] 包)”, with its meaning of “bun”, is used as a term of endearment in “xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention])”.

As a Whole

What are the constituent morphemes of “xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention])” being used to mean when they’re put together in this expression? The article in The World of Chinese that’s mentioned above says:

One type of dazi [shallow friend] many prefer these days is the 显眼包 (xiǎnyǎnbāo), or goofball. The term refers to people who stand out from the crowd and constantly seek attention. Although once considered a neutral term, it has gained a positive connotation recently, as many appreciate their vibrant energy in an often ultra-competitive society.

As for the article in Sixth Tone that’s mentioned above, it says this regarding this expression as a whole:

显眼包

Class Clown

Literally meaning “eye-catching,” 显眼包 (xiǎn yǎn bāo) and its variations appear in a number of Chinese dialects. The term became widespread online after Guo Beibei — a phenomenally popular internet celebrity who later lost her account for violating short video platform Kuaishou’s rules on “vulgar” content — began using it to describe herself. Now, it’s become a byword for attention-seekers, goofballs, and anyone who is willing to get weird for a like.

[Regarding the person mentioned in the above quote, I found an article about her on the website of The China Project. The article says that she has many fans who are homosexuals, although it does not mention whether she herself is homosexual. For what it’s worth, I remember that a sister who grew up in San Francisco (which famously has a significant homosexual population) once commented that she has observed that many homosexuals are quite self-centred. Perhaps that contributes to such ones liking standing out and getting attention.]

Good and Bad Ways to Stand Out

The world—which we know is ruled behind the scenes by Satan the Devil—has its celebrity culture, and it has an attention economy. (1 John 5:19) In contrast, in 1 Thessalonians 4:11, the apostle Paul gave Christians this advice:

Make it your aim to live quietly and to mind your own business

So, generally, Christians should not seek to stand out or get attention for themselves. Sometimes, though, true Christians naturally stand out because of being no part of Satan’s world, e.g., when avoiding celebrating holidays with pagan roots, or when refusing to participate in politics or war. More positively, in a world permeated by Satan’s spirit, Christians may also naturally stand out because of reflecting God’s spirit, applying God’s principles, and sticking to God’s standards. As Jesus, said, his true disciples should ‘let their light shine’.—Matthew 5:16.

Standing out because of not following human conventions and traditions is not necessarily a bad thing. Indeed, it’s sometimes necessary, and exactly the right thing to do, with Jesus himself setting the perfect example by his not following the traditions of the scribes and Pharisees of his day, which went beyond God’s requirements. However, actually going beyond God’s standards and requirements, as Satan, the demons, Adam and Eve, the Pharisees, and others who show a similar spirit have done, is indeed bad. So, it’s vitally important for us to cultivate the wisdom to be able to tell the difference.

Standing Out in the Mandarin Field

Comparing the two articles linked to above, I noticed that the The World of Chinese article renders Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) in a much better way than the Sixth Tone article does—the The World of Chinese article properly treats Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) as a separate, alternate full writing system with spaces between whole words rather than between every syllable, while the Sixth Tone article just treats Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) like a mere pronunciation aid for the characters. Still, in a Language Log blog post of his own, Prof. Victor H. Mair made the following interesting comment regarding the expressions presented in the Sixth Tone article:

Three of the ten items either feature roman letters or consist entirely of English. Remember what Mark Hansell said years ago about roman letters becoming a part of the Chinese writing system:

Mark Hansell, “The Sino-Alphabet: The Assimilation of Roman Letters into the Chinese Writing System,” Sino-Platonic Papers, 45 (May, 1994), 1-28 (pdf)

Roman letters certainly stand out among Chinese characters.

As for characters themselves, one of the possible meanings of “xiǎnyǎn (xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼)” is “glamorous”, and Chinese characters are considered glamorous by some. With their eye-catching visual designs, they are by nature—and probably by design—xiǎnyǎn (xiǎn·yǎn {noticeable (to)} · eye → [glamorous] 显眼 顯/顕眼), as are idols and images used in idolatrous worship.

In the Mandarin field, is it going too far to use Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) at times instead of always using characters? Is that being too xiǎnyǎn (xiǎn·yǎn {noticeable (to)} · eye → [conspicuous] 显眼 顯/顕眼) in a world where so many people use and promote characters? Should we just go along to get along? Well, as has been discussed on this blog and elsewhere, Chinese characters are from humans, not from God, and thus the traditions surrounding characters are no more binding on God’s true servants today than the traditions of the Pharisees were on Jesus, and I hope none of us would have told Jesus to “go along to get along”! (As I recall, the apostle Peter tried to tell Jesus something similar once, and Jesus, um, didn’t respond positively.) So, it is fine to take advantage of the practical benefits of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) when you can to help you serve God more effectively, and to just use characters when you have to.