認知考古學 的英文怎麼說

中文拼音 [rènzhīkǎogǔxué]
認知考古學 英文
cognitive archaeology
  • 認 : 動詞1 （認識; 分辨） recognize; know; make out; identify 2 （建立關系） enter into a certain rela...
  • 知 : Ⅰ動詞1 （知道） know; realize; be aware of 2 （使知道） inform; notify; tell 3 （舊指主管） admin...
  • 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...
  • 學 : Ⅰ動詞1 （學習） study; learn 2 （模仿） imitate; mimic Ⅱ名詞1 （學問） learning; knowledge 2 （學...
  • 認知 : [心理學] cognition; -gnosis
  • 考古學 : archaelogy
  • 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...
  1. 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。
  2. A distinguish to four storeroom books abstract, shi shuo xin yu " s notes and commentaries, are his representative works. he was good at using edition and textual criticism etc. knowledge to identify historical events and materials and steive to recover history true feature. because textual research " s object is ancient books, ancient books had different style and easy to cause all kinds of questions which would effect correct understanding. so, in a work of ancient books stylistic rules and layout, he studied ancient books style from the view of true and false, name, compile, appendix, inside section and outside section of book 4 to use story to explain problem. what he said is quote copiously from many sources, and gave a minute description

    余嘉錫在考據學方面亦有重大的成就， 《四庫提要辨證》 、 《世說新語箋疏》等書就是他在這方面的代表作。他擅長運用版本、校勘等知識對史乎、史料進行認真而細致的考據，力求還歷史以本來面目。岡為考據對象多為占書，而且古書體例不一，易出現各種問題，影響人們對書中內容的理解，為此，他寫成了《古書通例》一書，從宏觀的角度研究古書體例，對古侈的真偽、命名、編定、附益以至書分內外篇和諸子書中用故事說明觀點等問題，旁徵博引，詳加解釋，對學術史貢獻極大，這是當肘許多學者所不及的。
  3. In this workshop, participants will be given the chance to touch the archaeological finds or hands - on exhibits, such as stone adze, pottery shreds etc., our tutor will also introduce the basic knowledge on archaeology to all participants by using games, pictures and real finds

    香港出土文物的歷史有多久是項工作坊將讓參加者親身接觸各種出土文物，如石錛及陶器碎片等，寓游戲于學習。導師還會透過游戲、圖片及真實的考古藏品向小朋友與家長介紹及講解基本的考古知識，讓他們一起認識香港文物的價值。
  4. It seems only right thinking person not the demarcation of the " yin and yang, " observation and cognitive thinking is the two sides, in other words, modern science and technology and the development of the material world, constantly using known explore the unknown and reveal more about the universe. the movement of things, changes in the law governing the development of the rigorous logic on the basis of the material is the primary, is " utter eyes " looking at the world ; ancient book of changes ( including confucianism, taoism and buddhism ) were " close their eyes when " looking at the world. from the phenomenon of earth grounding into inferred, mainly awareness ( ideas ) initiative reflects the superb, " consciousness " of the primary

    好象唯獨對人的思維形式沒有劃分「陰陽」 ，觀察與思考是認知的兩個方面，換句話說，現代科學技術的發展，是在物質世界里，不斷藉助已知探索未知，更多地揭示宇宙、事物運動、變化、發展的規律，是建立在嚴謹的邏輯思維的基礎上的，是物質第一性的，可謂「睜著眼睛」看世界的；古代易學（包括儒、道、釋）主要是「閉著眼睛」看世界的，是從天地人的現象體悟歸納推演的，主要是意識（意念）能動性的高超反映，是「意識」第一性的。
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