The problem lies in the meaning of the words "person" and "person". First of all, the meaning of "person" in Japanese is "person", while the meaning of "person" in Chinese is correct, but the meaning is not obvious. Moreover, the word "Miao" is more troublesome: the Chinese word "Miao" is pronounced as "Meng", which means that people are dreaming, ignorant, confused and confused [1]; This word is rare, and several cases found are derogatory "Meng" or "Meng". Perhaps the ancients used "Meng" and "Meng" long ago and put this ancient word on the shelf. The Japanese, on the other hand, used it in a unique way, which reduced the derogatory meaning and increased the romance of "mourning for things" [2].
Dreams are short-lived, changeable and illusory, while dreams are profound, mysterious and psychic. If people indulge in this, they will produce all kinds of fascinating aesthetics and create a world opposite to real life. What's more, just like Zhuang Zhou's Dream Butterfly, the creator makes the dream and reality exactly the same, alternating yin and yang, aboveboard, so that everything that is easy to die can be preserved, but what is preserved is still easy to die in the work, such as a large number of "life theories" in the second creation of the East, which can always cause us melancholy, because we will all have some feelings about time and life; What they really saved is actually this melancholy. Human beings are social animals, and we hope others can understand us, and we also hope that we can understand others' hearts. By enjoying all kinds of joys and sorrows, we can find more "normal" things to support each other in this changeable world.
From this perspective, it is not difficult to understand that "faith" is to "people": because things are impermanent and fate is numerous [4], people need spiritual support, and faith exists for this. But its artistic conception is more than that. It should be pointed out that "儚き" is an adjective and "儚き" refers to human beings. Or is it that human beings are just like dreaming, so confused and ignorant, and suddenly disappear? But it is profound, magnificent and infinite, conveying countless memories and emotions. Faith is born for such human beings, and this belief has formed a unique spiritual temperament for human beings everywhere, which is Shinto.
In addition, if we not only interpret "human" here as a universal human solution, but also consider that human beings have the responsibility to support the existence of monsters and gods in the fantasy land, then the title of this song will have another layer of social and ecological significance.
Then, is there a better Chinese translation than "faith is for illusory people"? We thought about it for a long time, but the answer is not true. Or ignorance, ignorance, fantasy, impermanence, can only take care of one side or two sides, or perhaps add inappropriate derogatory meanings, arts and sciences are not fluent enough, only "faith is for ignorant humans" may be good. There is another way to cheat, that is, to borrow the ancient prose Miaomiao and then explain the present meaning, but this requires readers to use their brains to do their homework, rather than draw an impression by intuition, so they fall into the next step. The result is still "illusory", which is the most intuitive and resonant. It's hard to understand, but it's better to solve it after you have an impression than not to build it at all.
This is our feeling and understanding of "what people believe". How do you feel and understand? Can you think of a more suitable Chinese translation?
[1] Ministry of Education Variant Dictionary: "... confused." Er Ya Shi Xun: "Hey, hey, hey, hey. Guo Pu. Note: Everyone is fascinated. " "Probably the same as" ignorance "; Cantonese vernacular also has the saying "Meng".
[2] Japanese: The concept of "mourning for things" was put forward by Xuanchang (1730- 180 1), a traditional China scholar in the Edo period, describing heian period's literary style of touching the scene and feeling the impermanence of life, and roaming in this emotional atmosphere. Benju opposed the mainstream concept of applying Confucianism or Buddhism to explain ancient books at that time, insisted on getting rid of the shadow of foreign thoughts and rebuilding Japanese cultural spirit with Shinto as the core. This concept was later misappropriated as a copy of "Shinto", imperial power and militarism in the Meiji era. After World War II, his views with obvious political intentions were eliminated, and the theory of mourning for things still exists, which is still recognized as one of the cores of Japanese culture and aesthetics. By the way, he had an alias "Belhouse" when he was young. Obviously, the plot design of Ling Nai Ann in the East is related to the name of the protagonist Motoori Kosuzu, which needs to be explored.
[3]1991Li Liqun's stand-up comedy "Strange Tan in Taiwan Province" has a dialogue in which Ada, the protagonist, goes to his primary school teacher to talk about life doubts when he grows up, satirizing the utilitarianism and short-sighted nationality of today's people:
Teacher: Son, we all know that life is an impermanent thing, but among many impermanences, one thing is more common. The teacher wants you to master this thing.