空中考古發現 的英文怎麼說
中文拼音 [kōngzhōngkǎogǔfāxiàn]
空中考古發現
英文
aerial archaeological discovery- 空 : 空Ⅰ形容詞（不包含什麼; 裏面沒有東西或沒有內容; 不切實際的） empty; hollow; void Ⅱ名詞1 （天空） s...
- 考 : Ⅰ動詞1 （考試; 考問） examine; give [take] an examination test or quiz 2 （檢查） check; inspect3...
- 古 : Ⅰ名詞1 （古代） antiquity; ancientry 2 （先哲的遺典、道統） books or orthodoxies of ancient sages...
- 發 : 名詞（頭發） hair
- 現 : Ⅰ名詞1 （現在; 此刻） present; now; current; existing 2 （現款） cash; ready money Ⅱ副詞（臨時; ...
- 空中 : in the sky; in the air; aerial; overhead; midair
- 考古 : 1 （根據古代的遺跡、遺址和文獻研究古代歷史） engage in archaeological studies2 （考古學） archaeo...
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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。
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