王以哲 的英文怎麼說

King ptolemy prohibited hegesias from lecturing, lest he depopulate the country

國王托勒密因此禁止何基西亞斯講課，以避免其哲學使國家人口下降。 ）

To realize this great selfish ambition, cultural and educational elite drastically criticized xikun scholars who held important political and educational positions but advocated poetic pursuit to escape from political dangers, and posed many models of educational discursive practice to control, better, and cultivate the full - of - desire societal life being neglected and thrown out of the academic sight by xikun school : firstly, in the early period, fan zhongyan and his followers, sun fu, and shi jie, et al., believed that confucian principles could be used to reform political, and educational institutions and improve society ; secondly, after fan, wanganshi, being treated as cultural rebel by other traditional moralists and politic competitors, did a failure of national wide educational and political reforms to cultivate financial talents, based on his coarse economics knowledge about how to enrich the central government ; thirdly, ou yangxiu and su shi focused attention on reform the highly rigidified literature and art education system at that time according to their cultural ideal that everybody has the right to express what his daily life, emotions and dreams, which could be seen as an irony by the fact that only themselves " life and feeling could enter into their literature and art education kingdom, while those who described lowly people " s experience, such as liu yong " s sentimental assays written specially for female performers and even the prostitutes, had to suffer from exclusion

但是，在十一世紀的文教空間中，真正值得考古學注意的知識是由理學家發明的，這不光因為，正是理學（而不是范學、王學、蘇學等這些在當時權力更大的知識）日後成了支配中國文教社會生活的權力，更是由於在十一世紀的文教界，只有理學家從一種最抽象的視角，認為十一世紀喧囂混亂的世俗生活及其基本的教化問題，無論多麼復雜，都可以歸結為人身上的理性與慾望之間的斗爭。就「哲學」能力而言，在渴望成聖、平天下的文教精英當中，理學家無疑是最出色的，他們能夠想到從「人」的結構出發，來認識世間紛繁復雜的現象，因而只需靜坐一處沉思人本身的秘密，而不必象王安石等人那樣認為到各地去調查，才可以摸清世間的狀況與問題。尤其不可思儀的是，他們的知識竟來源於看上去對教化世俗並不感興趣、只想追求長生不老的道士。

The socratic philosopher, removed from the political world, gives way to the philosopher - king, firmly rooted in both worlds

該蘇格拉底哲學家，撤職，開除的政治世界，給人的方式，以哲學家-國王，牢牢植根于這兩個世界。

When he was nine, his eminence was enthroned at his monastery, palme gonpa. during the enthronement ceremony, many representatives of different monasteries participated, including the king of nangchen. all the abbots, monks and local people celebrated joyously for many days

九歲時，囊欽王子恰美仁波切以及巴麥欽哲為主等碩彥多人，帶領其父母及僧俗百千萬人盛大迎請，舉行浩大升座大典。

The author of the novel infuses common human desires into ox demon king ' s mind in his transformational process from a demon to a disciple to buddha, and from a philosophical perspective inherits the zen thought of using the ox to expound buddhism

它不僅是《西遊記》以猴說法佛學思想的重要補充，表徵了作者抑道揚佛的思想傾向，作者還賦予了牛魔王一個世俗人所具有的世間相，寫了他從魔到歸佛的過程，並在其形象的哲學層面上，繼承了禪宗以牛說法的思想。

Finished goods are bought at fair prices and sold through the foundations own chitralada shops and other non - profit institutions. indeed, the work is no charitable cosmetic and is grounded in an essentially practical philosophy, in the words of her majesty : before urging villagers to make anything, we must be certain that the products will be marketable, not for charity only

已完工的產品以市場價格被買入，然後通過項目基金會自己的商店或其它非營利機構賣出，事實上，這並不是純粹的慈善行為，而是基於必要的實踐哲理，用王后的話說就是： 「在鼓勵農民生產產品之前，我們必須首先確保產品是有市場的。

Chuan xi lu by wang yangming, a renowned philosopher of the ming dynasty, records a well - known dialogue regarding " watching flowers in the mountains. " this paper provides a new reading of it from the perspective of the subject - object relationship, discloses the truth of yangming ' s philosophical thinking in his dialogue, and makes a critical analysis of some representative misunderstandings by posterity in hopes of gaining a correct interpretation of traditional chinese philosophy

摘要明代著名哲學家王陽明《傳習錄》中記載了一段有名的「山中觀花」的問答，本文從主、客體關系角度重新予以解讀，揭示出陽明「山中觀花」問答哲學思維之真諦，並抽取後人的典型性誤解進行批判性分析，期望對中國傳統哲學予以正確解讀。