宗教本能 的英文怎麼說
中文拼音 [zōngjiāoběnnéng]
宗教本能
英文
religious instinct-
It was for herself that he loved tess ; her soul, her heart, her substance - not for her skill in the dairy, her aptness as his scholar, and certainly not for her simple formal faith - professions
他愛苔絲，完全是為了苔絲自己為了她的靈魂，為了她的心性，為了她的本質而不是因為她有奶牛場里的技藝，有讀書的才能，更不是因為她有純潔的正統的宗教信仰。And it was his executioners who turned what could have been a moment of catharsis for iraqis into something that looked primitively cruel, more likely to deepen than to heal iraq ' s lethal sectarian divisions
對薩達姆執行死刑本來有望排解一下伊拉克人的戾氣，但這些執行者們製造的畫面相當之殘忍，反而有可能加劇（而非緩解）伊拉克已經病入膏肓的宗教分裂。With compared xu ' s thought of moral cultivation with chen xianzhang ' s and wang yangming ' s, it was concluded that xu was more a continuator and then it seemed that his thoughts was thin in theory, xu was open to christianity as wide as to western culture. with the help of christianity, xu attempted to induce human nature into the way to goodness that is of human originally. moreover, h e stressed that christianity was of assistance to confucianism and buddhism, i. e., it had the capacity to reinforce feudality ' s governing
在宗教教化思想這個問題上，徐光啟對待基督教這一外來文化的心胸同對待西學一樣是非常開放的，徐光啟試圖用基督教的力量把人性引上發乎本心的善的道路，強調宗教在「補儒易佛」上能夠對社會文化實現比較積極的調和作用，他還認為基督教可以「左右儒術，救正佛法」 ，它有「補益王化」的政教功能。Harold bloom, a monumental and legendary figure of literary criticism at yale university, a name that cannot be avoided in poetry criticism, is one of the strongest and definitely the most prolific critics of his generation or of several past generations. professor xu jing, correspondent of foreign literature studies, interviewed professor bloom in may 2006. this interview focuses on his theory of poetry that was explosively brought forth in the 1970s by his famous tetralogy : the anxiety of influence, a map of misreading, kabbalah and criticism, and poetry and repression. bloom regards his theory of " the anxiety of influence " as his most important contribution to literary criticism, and uses " dancing " to explain his famous yet baffling six rations of " misprision. " always preoccupied with his own theory, bloom here again traces the precursors of emily dickinson and makes a brief comparison between walt whitman and wallace stevens. looking back to his past, bloom gives a summation of his life ' s trajectory as a critic : a revivalist of romantic poetry, a theoretician of poetry, and a critic for the general public. bloom began his career as a critic of british romantic literature in the afterglow of the new criticism. in the 1970s, bloom brought forth his explosive " theory of poetry " in the tetralogy publised in very quick succession in the 1970s. since the 1980s, bloom has become less technical and hopes to reach a wider readership. his literary criticism and what he calls his " criticism of religion " for the general public have made harold bloom a household name in america as well as in the world. at present, the 76 - year - old harold bloom is intensely engaged in the writing of what he hopes to be his masterpiece, the anatomy of influence, which is to be published in 2008 by princeton university press
哈羅德?布魯姆教授是耶魯大學具有里程碑意義和傳奇色彩的文學批評家，一個詩歌批評界的一個不可迴避的名字，是他那一代人或幾代人中最猛烈的、也無疑是最多產的批評家之一.本刊特約記者徐靜於2006年5月對布魯姆教授進行了采訪.本次訪談的重點是布魯姆在20世紀70年代以《影響的焦慮》 、 《誤讀的地圖》 、 《卡巴拉與批評》 、 《詩歌與壓抑》四部曲的形式相繼提出的、具有爆炸性的"詩歌理論" .布魯姆認為"影響的焦慮"是他對文學批評最重要的貢獻，並用舞蹈這一形象的比喻來解釋了他那著名的卻常常令人困惑的關于"誤讀"的"六個定量" .在訪談中，布魯姆還追溯了幾位對愛米莉?狄金森頗有影響的前輩詩人，並簡單比較了惠特曼和史蒂文斯.布魯姆將他的批評生涯概括為三個階段:浪漫主義詩歌的復興者，詩歌理論家以及面向大眾的批評者.在新批評的余輝中，布魯姆以對英國浪漫主義詩歌的批評開始了其批評生涯. 20世紀70年代布魯姆提出了他那爆炸性的、以四部曲的形式相繼問世的"詩歌理論" .進入80年代后，布魯姆的批評不再艱深難懂，他希望能擁有更廣大的讀者群.他為普通大眾所寫的文學批評及"宗教批評" （布魯姆語）使得哈羅德?布魯姆成為了美國以及全世界的一個家喻戶曉的名字.目前， 76歲的布魯姆正全力寫作《影響的解剖》一書，將於2008年由普林斯頓大學出版社出版Religious or political groups are eligible to apply for funding for projects that can demonstrably develop social capital. however, the fund would not support pure evangelism or electioneering causes
宗教或政治團體可以申請；但所提出的建議必須能明顯地發展社會資本，基金不會支持純為傳教或競選的活動。My whole instinct in matters of religion is towards reconstruction ; to quote your favourite epistle to the hebrews, " the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain "
「關于宗教的問題，我的全部本能就是趨向于將它重新改造讓我引用你所喜愛的希伯萊書中的幾句話吧，那些被震動的都是受造之物，都要挪去，使那不被震動的常存。 」Anyone returning this week from exile in a sequestered religious community and thus coming fresh to blair ' s comments on the enduring manifestations of " hooliganism, thuggery and drug dealing " in british society would no doubt have been quite as impressed by his very genuine and deep concern and array of possible solutions to the problem, as so many of us were back in the early 90s, when we first heard him on this theme, deploring the activities of young criminals, and promising " social responsibility for all "
任何人本周從與世隔絕的宗教社區中歸來，並因此初聞布萊爾對英國社會長期以來地痞橫行、謀財害命和買賣毒品現象的評價，無疑都會對他的極度真誠、深切關注及他提出的一系列可能解決方案印象深刻，就像我們中很多人在90年代早期時第一次聽到他談及這一主題、譴責年輕罪犯的行徑和承諾「社會責任人人分擔」時一樣。At present, there are some problems in the work of religious organizations, such as their basic functions being out of position, the succession of the new to the old being full of problems, and rules and regulations being not completely implemented
當前，我國的宗教團體在工作中存在著基本職能定位喪失、新老交替問題突出、規章制度執行滯延等問題。Reason had had nothing to do with his whimsical conversion, which was perhaps the mere freak of a careless man in search of a new sensation, and temporarily impressed by his mother s death
從前他皈依宗教，只是一種心血來潮，本來和理智就沒有關系，也許只能看作是一個不檢點的人因為母親死了，一時受到感動，在追尋一種新的感覺過程中出現的怪誕舉動吧。Religion being the chief band of human society, it is a happy thing when its self is well contained within the true band of unity.
宗教即是人類社會的主要維系，那麼要是它本身能居於統一的真正維系之中，自然是一件很好的事。The thesis has probed this problem via the gents " leadership in state ' s power system, peasant association, the school system and popular organization after imperial examinations system was abolished. after the imperial examinations system was abolished, the gents functioned via the autonomy organization in state ' s power system, and the most of the peasant association ' s leaders are gents, and gents not only led the school itself, but also led the ideology of school
本文從科舉制廢除之後的國家權力系統、農會、學堂系統及民間組織中士紳階層的領導作用來論述這個問題，在科舉制廢除后的國家權力系統中士紳階層通過地方自治機構來發揮作用；在農會中其領導人員也以士紳為主；在學堂系統中士紳的領導地位不僅體現在對學堂這一機構實體的領導上，而且體現在對學堂思想的領導上，在民間組織如宗教組織中，士紳也能發揮領導作用。Methods of political communication are tried on here to investigate the political integration problem of state and society. main points as below : firstly, modern nation - state, a new form of governance, whose emergence changed the traditional social communication and integration pattern, completed the transformation of a traditional society to a modern society by means of its highly effective integration, national sovereignty as a core, in politics. meanwhile, it correspondingly disintegrates the former multiplex - structured integration pattern based on blood relationship, local identity, religion and folkways, etc., and shapes instead a single political pattern driven by sovereignty, that is, political integration by power
本文嘗試採用政治溝通研究方法，對國家與社會論域中的政治整合問題給予考察，全文的基本理論線索如下：首先，作為一種新的政治治理形式，現代國家的出現改變了國家與社會的傳統溝通與整合模式，其以國家主權為核心的高度政治整合能力，完成了傳統社會向作為國家治理空間的基層社會的改造，同時，也相應瓦解了以往基於血緣、地域、身份、宗教、民俗等多元整合方式互動而成的多元復合整合結構，形成了以國家權力為內驅力的單一政治整合模式，即，國家權力支配型的政治整合形式。In this article, based on the theory of " integrated plurality of the chinese nation " and the review of the development situation of the basic education in xishuangbanna from 1950s " to this day, the author finds and summarizes the present main problems in existence of basic education of the dai nationality in xishuangbanna : lower proportion of students entering schools of a higher grade, lower rate of qualified, higher rate of drop - of, grave study - weariness of the student, etc, analyzes the main reasons resulted in such main problems from the aspects of general character ( the general concept, the outdated mode of production, the needy foundation of preschool education, the problems of the school, the bad effect resulted from the present education system, etc. ) and specific character ( dai ' s special concepts, the richer life, religious factor, some of the dai ' s social custom, language barrier, the negative attitude of sending the child to school of the parent, etc. ) compared with the other nationalities and the negative effect to the local dai ' s culture and economic development
本文以「中華民族多元一體格局」理論為基礎，以西雙版納傣族基礎教育當前的主要問題為切入點，在回顧西雙版納傣族自二十世紀五十年代以來基礎教育發展概況的基礎上，發現並總結了西雙版納傣族基礎教育當前主要存在學生入學率和升學率低、輟學率高、厭學情況嚴重等問題，分析了產生這些問題的傣族與各民族存在共性的（普遍觀念、現行生產方式、學前教育基礎薄弱、學校教育失誤、現行教育體制存在弊端等）和具有傣族特徵（傣族特有的一些觀念、相對富裕的物質生活、宗教因素、社會習俗、語言習慣、家長對子女入學的消極態度等）的主要原因及其對本民族經濟、文化發展的影響，並就當前主要問題，從促進西雙版納傣族乃至整個中華民族發展的高度，結合當前實際，對與基礎教育發展關系較為密切的三個主要方面即政府職能部門、教師和傣族群眾提出了一系列可行性對策建議。Laozi and zhuangzi, living at a time of social disorder and great religious skepticism ( see article on confucianism ), developed the notion of the dao ( tao - way, or path ) as the origin of all creation and the force - unknowable in its essence but observable in its manifestations - that lies behind the functioning ' s and changes of the natural world
老子和莊子，生活在一個社會混亂和對宗教產生懷疑的時期（看看儒教的一篇文章） ，發展出道的觀念（道? ?道路，或者路徑） ，是所有創造物和力量的源頭? ?在本質上是不可知的，但通過它的表現而看得見? ?生命背後的機能和自然世界的轉變。Secularism has spread its jagged path through all of life, culture, entertainment and science and religion. ive seen some crooked paths and theyre being made straight by jesus christ. wow
世俗主義在人的生命文化娛樂科學宗教鋪路了高低不平的路徑，我見過高高低低的路，它們已被耶穌基督夷平我能預期本世紀基督教信仰，會有在人類歷史中最強勢的發展。He told us that he had previously had contact with master s teachings and was very impressed by her ability to unite people of different religions and resolve the misunderstandings between them. he expressed great respect for master, stating that the dream of a world commonwealth now had hopes of being realized through the work of our master
他說以前就曾經接觸過師父的教理，對師父的印象很深刻，他很驚訝師父居然有此本領能夠把全世界不同宗教信仰的人團結起來，消除各自間的隔閡，他表達對師父的崇高敬意，很高興世界大同的美夢終于有希望了！Bryce willett, marketing manager for ulysses in berkeley, calif., says he hopes that his firm s 15 book and wristband will appeal to people from many religions backgrounds. each book has a coupon to mail to ulysses to receive the band
加州柏克萊的尤里西斯出版公司行銷經理布里斯威立特表示，他希望這本售價十五美元的書能夠吸引各種宗教背景的人，而每本書都附有一張贈品券，讀者可寄回給尤里西斯公司兌換腕帶。How can we understand laws and institutions, religions and customs, without understanding, not merely the nature of the creatures that made them, but the nature of the stuff out of which the creatures are made
宗教和風俗的生靈的本質和他的構成元素都不了解，又怎麼能談得上了解法律制度宗教和風俗本身呢？Religion, in its intent, is a more conscious and direct pursuit of the life of reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims
宗教在其意義上，比社會，科學，藝術更自覺，更直接的追求「理性生活」 ，因為這些東西（社會，科學，藝術）暫時而又零星的接近和填補理想的生活，無視目的，也不管其本能的目標是否最終證明正確。Your attitude functions as a barrier : if your attitude is based on a philosophy, religion and ideology, life itself cannot touch you
你的態度的功能就是障礙：如果你按照你的哲學、宗教、意識形態，生命本身不能觸到你。分享友人