王儒學 的英文怎麼說
中文拼音 [wángrúxué]
王儒學
英文
ruxue wang-
Confucian thinkers designed a different kind of education, which was in fact a basic part of their positive attempt to change the society with the moral energy of the gentleman who had developed pure arete and noble character. while there was no room for confucian critical education and practice in real life, the confucian gentleman was rather lonely with setbacks in political and educational issues
由儒學大師倡導、開展的道德教育是其「聖王」追求的積極實踐的一部分，執教者及自我教育者希望培養德性純粹、人格高尚因而具有變革混亂現實的道德力量的君子人格；這種極具批判精神的教育在現實社會中舉步維艱，儒家君子政治、教育實踐中屢遭挫敗的人生際遇可以「孤獨」二字概括。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。Dong advocates " wang dao san gang " ( benevolent way of ruling and three cardinal guides ), even ungrudgingly violates the pre - qin confucian scholastic positions, revises confucianism with huang lao xing ming ( schools of huangdi, taoists, legalists and logicians ), and makes clear the spiritual transformation of confucian scholars under the han - dynasty autocratic unitarity
董仲舒倡「王道三綱」 ，不借違背先秦儒家的學術立場，而以黃老刑名學說修正儒家學理，昭示了漢代大一統專制政治下儒家學者的精神蛻變。As far as the ritual system of the " seven emperors ' ancestral temples ", and various forms of sacrifices of the zhou dynasty recorded in some confucian canons were concerned, the confucian scholars of the song dynasty either followed the teachings of confucian scholars such as zheng xuan, wang su and zhao kuang, supplemented and perfected their teachings, or established new explanatory systems on the basis of their own understanding and analysis of the confucian canons, thus pushing the methods of annotating confucian canons to a new level
摘要在儒家經典記載的周代「天子七廟」 、 「四時祭」 、 「 ? 」 、 「 ? 」禮制問題上，宋儒或遵循漢代鄭玄、三國魏王肅、唐趙匡有關學說；或在遵循上述儒者學說的基礎上，又有所補充、完善；或依據自己對經典文義的理解，別出心裁，另創新見，將中國古代經典詮釋學推向一個新的高度。The great learning summarized the confucian ideal personality and settled a theory model of " cultivate yourself, put your family in order, run the local government well, and bring peace to the entire country " by means of " three guidelines " and " eight clauses "
而《大學》通過「三綱領」 「八條目」將儒家人格理想總結為「修身齊家治國平天下」的理論模式。然後本文又論述了宋明理學對于內聖外王之道的片面發展及其批判。The unification of confucianism and guizhou ' s ethnic culture enriches and develops chinese culture
少數民族文化對儒學特別是王陽明學說的形成有積極作用。Holding the ideas of morality and justice first, we could makes the logical understanding and estimate to zhuxi ' s kingly way thought, which can further deepen knows the chinese traditional confucians ’ understanding to politics
兩宋時期，隨著政治思維水平的提高，朱熹發展了中國傳統儒家的王道思想。他以形而上學的方式理解和把握了政治中的道義原則，使道義成為政治生活中必須服從的絕對命令。An analysis of the historical truth, based on relevant records in shi ji and han shu, that confucianism evolves from the margin to the political cultural centre of the han dynasty, reveals that dong zhongshu comes up with the proposal of so - called " rejection of various philosophical schools and exclusive reverence of confucianism " only with the prerequisite that the han - dynasty emperor wu just previously confirms " rejection of various schools and honor of liu jing ", which is motion - seconding rather than motion - initiating
摘要以《史記》 、 《漢書》相關記載為據，分析儒學由邊緣走向漢王朝政治又化中心的歷史真相可以看出，董仲舒是在漢武帝已確認「罷黜百家，表章《六經》 」的前提背景下，才有所謂「罷黜百家，獨尊儒術」之建言，是附議而非創議。On the influence of confucianists ' and taoists ' thoughts upon wang xizhi ' s aesthetical ideas of calligraphy and his calligraphy
論儒道思想對王羲之書法美學思想及書法的影響Confucius extended the " filial piety ", " reverence " of slave and patriarchal society to " benevolence ", " rite ", and transformed the " merging the clansman and king into a single whole " to the " combining sage and king into one " on the basis of uniting the " benevolence " and " rite ". then he settled the confucian value trend of " establishing king by sage " in later ages by the idea of " a good scholar can become an official.
他把奴隸制宗法社會的「親親」 「尊尊」引申為「仁」 「禮」 ，並在統一「仁」 「禮」的基礎上把「宗君合一」改造為「聖王合一」 。然後又以「學而優則仕」奠定了後世儒家「由聖定王」的價值定向。隨后又闡述了孟子、荀子及《大學》對孔子的繼承和衍化。Wang ji ' s belief to the innate knowing and the religiousness of confucianism in the late ming
王畿的良知信仰論與晚明儒學的宗教化" that were made by the confucian who viewed from the high plane of philosophy. it is also the basis of the theory of confucian educational goal. so we can thoroughly understand the confucian educational idea by reviewing the developmental process of confucian " being sage inside and being kingly outside " from the angle of values
它實質上是儒家學者站在哲學的高度對關于「人是什麼」 、 「人應該成為什麼」的教育命題所作的考察，也是儒家教育目的的終極價值依歸，因而從價值觀的角度考察儒家「內聖外王」的發展歷程，對于深入理解儒家教育思想有重要的意義。分享友人