儒教與道教 的英文怎麼說

中文拼音 [rújiāoyǔdàojiāo]
儒教與道教 英文
konfuzianismus und taoismus
  • 儒 : 名詞1 （儒家） confucianism; confucianist2 （舊時指讀書人） scholar; learned man 3 （姓氏） a sur...
  • 教 : 教動詞（把知識或技能傳給人） teach; instruct
  • 道 : Ⅰ名詞（道路） road; way; route; path 2 （水流通過的途徑） channel; course 3 （方向; 方法; 道理） ...
  • 道教 : [宗教] taoism
  1. Between the poles of amoral cynicism and rank religious hypocrisy was a messy space in which people tried to find ways of dealing with their insecurity and self - doubt

    在非道德的犬儒主義與惡心的宗教偽善這兩極之間，是一片混亂地帶，人們為缺乏安全感及自我懷疑所困擾著。
  2. This article is composed by four parts. the foreword introduces simply the process of from establishment to development and contabescence of shanxi bank and the operating and running status. then bring forward the theme of this article that the organizational and managing system was the determinant factors of the prosperity and decline of shanxi bank and its experiences and lessons lend a helping hand to the enterprises of our time. the first part mainly tells of the organizational system and managing mode which drove the development and prosperity of shanxi bank, i t was consisted of the organizing system of the ownership departing from the power of management, and the capital frame of composing by the yin - share and manpower - share, and the human resources management system including high - level various and with elasticity distributing system and strict managing system, and the rigorous mamaging system and flexible running frame, and the enterprise culture of combining tigtly with the ru culture

    組織制度方面，主要通過對票號所有權與經營權相分離的組織制度的研究，總結其對票號發展所起到的重要作用；資本構成方面，主要對票號銀股、身股並重的資本構成，特別是票號實行的頂身股制度進行研究，總結其對員工所形成的有效激勵作用；用人體制方面，主要從激勵和約束兩個方面分別進行研究，一方面是票號分配體制的高水平、多樣化、富於彈性，對票號員工形成了有效的激勵作用，另一方面是嚴格的人員選拔、培養、任用以及監督、獎罰等管理制度，對票號員工形成了有效的約束作用；管理制度和經營體制方面，主要通過對票號各類號規進行分類研究，分別從管理制度和經營體制兩類內容來著手，總結票號管理制度的健全和經營體制的靈活對票號業務發展所起到的重要作用；企業文化理念方面，分別從員工教育和儒商融會兩方面進行研究，總結票號對員工道德教育的重視給票號帶來的良好企業風尚以及儒商融會理念使票號在經營方面更加成熟穩健、注重企業長遠利益。
  3. 9 francis fukuyama, the end of history and the last man, new york : free press, 1999

    8見馬克斯?韋伯著《儒教與道教》 ，洪天富譯，江蘇人民出版社， 1993 。
  4. The author analyses jing - ming - dao ethics in the song and yuan dynasty and holds that it is influenced by confucianism and featured in the tint of secularity but different from confucianism essentially because it is characterized by merging secular action and religious exercise

    摘要宋元凈明道的道德主張多具有入世色彩，且曾受到過儒家學說的影響，不過，凈明道的學說卻與儒學有著本質的區別，具有將入世行為與宗教修煉融為一體的特徵。
  5. While love is generally considered as the core of the economic ethics in confucianism and christianity, whereby honesty, industriousness, frugality, and fair price are highly valued, the two schools are different in righteousness, profit, investment and family business, thus leading to different courses of economic development

    摘要儒家與基督教最根本的相似之處是以「愛」作為經濟倫理學的核心，誠信不欺、勤勉節儉、價格公允在中西方經濟倫理中被視為非常重要的道德規范；但由於二者在義利觀、投資觀和家庭觀等方面的迥然不同，呈現出中西方社會經濟發展的不同軌跡。
  6. Ethics by confucianists and the civilian moral education

    儒家倫理與公民道德教育
  7. Confucianism, buddhism, taoism and shandong dialect

    儒佛道三教與山東方言
  8. From the connotation of the religious worship, ethnic culture and aesthetic emotion of the tower base - - buddha ' s portrait making, lotus and phoenix loving to religious spirit implied in the tower, the spirit of " the harmony and unity of heaven and human " in ancient architecture and artistic charming of culture are embodied. at the same time, the deep connotation implied in buddhism, confucianism and daoism revealed, to greatly rich the treasure house of chinese ancient architecture

    從塔基?造像與蓮花、鳳鳥情結的宗教崇拜內涵和民族文化審美情結，到代表佛教多種象徵復合體的塔剎所蘊涵的宗教精神氣質，雁北四塔以其特有的科學藝術價值，不僅體現了「天人合一」的古建築精神境界，以及宗教崇拜物態化而最終以形傳意的文化藝術魅力，而且凝結了佛教理念與儒、道文化融會貫通的深刻內涵，從而極大地豐富了中國古代建築文化的寶庫。
  9. The christian view and the confucian sense of piety are somewhat similar and somewhat different as well

    基督教孝道觀與中國儒家文化中的孝道觀既有相似之處，也有相異之處。
  10. This paper is an inquiry into the mystical concept of conscience in st. paul and wang yang - ming

    摘要本文主旨在於探討聖保羅和王陽明之良知觀，以求儒家與耶教會通之道。
  11. Based on his analysis of chinese cultural heritage in the book " knowledge and action ", the author first illustrated the limitations of applying confucian ethics for ordinary people in contemporary society, then discussed how to derive code of ethics for professional education from an integration of the universal principle of ren with specific knowledge of various disciplines in modern society

    作者首先以他在《知識與行動》一書中對中華文化傳統的分析為基礎，指出傳統儒家庶人倫理應用在現代社會中可能遭遇到的局限，然後從倫理學的角度，指出：如何以具有普遍性的仁道，配合不同學科的專業知識，導衍出現代社會所須要的專業倫理，作為專業倫理教育的材料。
  12. In confucian bioethics, professor lee, shui chuen proposes four fundamental rules of morality as the middle principle between traditional confucianism and modern ethics, making the mind that “ can ' t bear to see the sufferings of others " as the ultimate principle of confucian ethics

    摘要李瑞全教授在《儒家生命倫理學》中提出四個基本道德原則，作為解決傳統儒學與現代倫理間的中層原則，並以不忍人之心做為儒家倫理學的終極原則。
  13. Public and social history, anthropology, archaeology, art history, museum studies, architecture, chinese diaspora, regional cultures and histories, confucian studies, taoism, buddhism, popular religions, christianity in china, ethics

    公共及社會歷史、人類學、考古學、藝術史、博物館學、建築、海外華人、區域文化及其歷史、儒學、道家與道教、佛教、民間宗教、中國基督教、倫理學。
  14. " barth, modernity and postmodernity : with implications for the nature of christian theology ", in christian thoughts and the 21st century, edited by lo ping - cheung and kang phee seng, beijing : social sciences documents press, 2001 ), pp. 79 - 104

    自然科學與基督教神學對談的知識論意義，收於何光滬、許志偉合編， 《對話二：儒釋道與基督教對話》 ，北京：中國社會科學文獻出版社， 2001年，頁354 ? 79 。
  15. A case analysis of the relation between confucianism and taoism

    儒教與道教關系的個案分析
  16. 9 francis fukuyama, the end of history and the last man, new york : free press, xxxx

    8見馬克斯?韋伯著《儒教與道教》 ，洪天富譯，江蘇人民出版社， 1993 。
  17. Confucianism, taoism, buddhism and the religious psychology of chinese

    儒釋道精神與中國人的宗教心理
  18. What is the picture of desirable folk life, then during the course of knowledge elite designed their education plans ? inserting this question into the dissertation is to draw the outline of societal practical and conflict relation of the above educational discourses. and moreover, to show in a vivid way the " power ", and the " danger " ( michel foucault, 1970 ) of educational discursive practice : including, the internal quarrel, argument and struggles among cultural elite for different kinds of interests, the cruel exclusion put by educational discourses to non - educational discourses, such as, liu yong " s discourse, economical activities, and the silence of woman

    事實正是，理學家參照道士修煉氣功時身體內部的氣流圖，描繪了人與世界的「真相」 ，將這幅一陰一陽、此消彼長的氣流圖，改造成道德與非道德之間的斗爭，認為可以用人體內太極圖式的氣流運動，來解釋世界的一切表象，從而在人的身體內部開辟了理學教化的基審美家和業余的文藝愛好者， 」而不是將儒學的知識用於政泊實踐與日常生活（謝和耐， ！
  19. Taoism, while not radically subversive, offered a range of alternatives to the confucian way of life and point of view

    道教，並不是以激進的方式破壞，與儒教的生活方式和觀點提供了並列的二中選一法。
  20. Therefore, the talent standard of the pre - qin confucian was the gentleman, who firstly had high ethics, as well as the ability, both administrate and instruct

    先秦儒家的人才標準，以倫理親情的道德為主，兼以才能要求的，既能參與政治，也可施行社會教化的君子型人才。
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